Understandingthebibleway.com
The sermon on the mount
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Bob Harding
Table of Contents
LESSON TITLE Page
Introduction To The Sermon On The Mount (5:1-2)…………………………………. 4
The Beatitudes (5:3-9)………………………………………………………………. 11
The Poor In Spirit (5:3)………………………………………………………….. 17
Those Who Mourn (5:4)…………………………………………………………. 21
The Gentle (Meek) (5:5)…………………………………………………………. 25
Hungering And Thirsting For Righteousness (5:6)……………………………… 29
Blessed Are The Merciful (5:7)………………………………………………….. 35
The Pure In Heart (5:8)…………………………………………………………... 40
The Peacemakers (5:9)…………………………………………………………... 45
The Persecuted (5:10-12)……………………………………………………………. 49
The Power Of Influence…………………………………………………………….. 52
The Salt Of The Earth (5:13)………………………………………………………... 58
The Light Of The World (5:14-16)…………………………………………………. 67
Jesus And The Law (5:17-19)………………………………………………………. 74
The Righteousness Of The Scribes And Pharisees (5:20)…………………………... 80
Murder And Anger (5:21-22)……………………………………………………….. 84
Reconciliation Before Sacrifice; Dealing With Your Opponent (5:23-26)…………. 90
Adultery And Lust In The Heart (5:27-30)…………………………………………. 95
Divorce And Remarriage (5:31-32)……………………………………………… 100
Vows And Oaths (5:33-37)………………………………………………………... 109
Personal Vengeance (5:38-42)…………………………………………………….. 113
Loving Our Enemies (5:43-48)……………………………………………………. 120
LESSON TITLE Page
Charitable Deeds (6:1-4)………………………………………………………….. 125
Prayer (6:5-15)…………………………………………………………………….. 131
Fasting (6:16-18)…………………………………………………………………... 137
Choose To Serve God (6:19-24)…………………………………………………... 143
The Cure For Anxiety (6:25-34)………………………………………………….. 148
The Duty To Judge Righteous Judgment (7:1-6)………………………………….. 154
The Duty To Ask, Seek, And Knock (7:7-11)…………………………………….. 160
The Duty To Practice The Golden Rule (7:12)
The Duty To Enter The Road That Leads To Life (7:13-14)……………………… 165
The Duty To Be Aware Of False Teachers (7:15-20)…………………………….. 174
The Duty To Obey (7:21-23)……………………………………………………… 178
The Duty To Build (7:24-27)……………………………………………………… 182
Matthew 5
INTRODUCTION TO SERMON ON THE MOUNT (5:1-2)
INTRODUCTION
A. The Sermon on the Mount is the supreme discourse in the literature of the world.
1. It reveals the unrivaled beauties of our Lord’s thought and style, the lofty simplicity, the freshness and perfect naturalness, the familiar and vivid illustration, the pointed and sometimes startling and paradoxical statement.
1) Its message is sweet to the heart of a child and the noblest intellects in every age have been awed by its teaching.
2) Its message even when imperfectly understood could never be forgotten.
B. Matthew’s overall purpose is to win the Jews to Christ.
1. Matthew was a Jew writing to Jewish people to convince them that Jesus of Nazareth is the long-awaited Messiah.
1) Therefore he appeals to the fulfillment of OT prophecies as proof of his claim.
2) Jesus is the fulfiller of prophecies and promises.
3) “Fulfilled” is used 15 times in Matthew.
4) Matthew contains more quotations from the OT than the other 3 gospels together.
C. Matthew paints the portrait of the KING. Jesus is the SAVIOR of the world.
1. Ch 1: The GENEALOGY of the King.
2. Ch 2: The BIRTH of the King.
3. Ch 3: The FORERUNNER of the King.
1) Mal 4:4: Leaves the people anxious for the Messiah to appear.
2) John the Baptist—Repent—New Covenant—Introduced the Messiah.
4. Ch 4: The VICTORIOUS BATTLES of the King.
5. 4:23: Christ is introduced as a King “proclaiming the gospel of the kingdom.”
6. Ch 5: The LAWS of the King.
1) This sermon was delivered in the 2nd year of the Lord’s public preaching.
2) It was at the height of His popularity (Luke 6:12-49).
D. This sermon lies at the heart of the KING’S message.
1. If we fail to understand this teaching, we fail to understand the King.
1) The Sermon on the Mount is the transcript of the King’s mind and spirit.
1: “And when He saw the multitudes, He went up on (into a) the mountain; and after He sat down, His disciples came to Him.”
1. The crowds (4:25) present an opportunity Christ cannot pass up.
1) He goes up on a mountain—not to escape the crowds, but to find a vantage point from which to teach them.
2. By sitting to teach (23:2), Jesus assumed the position typically taken by rabbis when they taught in the synagogue.
1) Disciples (mathetes)=learner, pupil—included those mentioned in 4:18-22 (10:1), as well as a larger group following Jesus at that time (7:28).
2: “And opening His mouth”
1. This phrase is an idiomatic formula used throughout Scripture to introduce a solemn or definitive pronouncement (Job 3:1; Acts 8:35; 10:34).
1) Gal 4:4: Jesus prepared for 18 years and waited for the right time.
2) Jesus spent more time in preparation than in actual teaching and work.
“He began to teach (and taught) them, saying”
1. Taught (edidasken) is an imperfect that indicates continuous action (repeated action in past time).
1) Jesus repeatedly and habitually taught His disciples.
2. Christ begins the sermon by laying down the charter of His kingdom.
1) 3-12: He speaks in the 3rd person to identify 8 qualities that are to characterize His people.
3. Another way to look at it—7 distinct features of character.
1) The 8th—“persecuted for the sake of righteousness”—denotes merely the possessors of the 7 preceding features, on account of which it is that they are persecuted.
2) It is merely a repetition of the 1st promise.
3) Perhaps the sevenfold character is intended to denote the complete character and blessedness attached to them.
4. There are 7 or 8 attitudes that God expects each person to possess.
1) These are not 7 (8) different types of people but characteristics that are to reside in one person.
2) Underscored here is the fact that BLESSING DEPENDS ON BEING.
3) The kingdom, first and foremost, has to do with WHAT WE ARE.
4) One must possess all these qualities to enter and live in the kingdom.
5) If we lack any one of these qualities—WE LACK VITALITY!
5. In the first half of each verse Jesus identifies a quality of character.
1) In the second half, He identifies the blessing that accompanies it.
2) These are the blessings encompassed within the Abrahamic promise (1:1).
6. Divine blessing is not unconditional.
1) For God to bless we must be blessable.
2) And to be blessable we must have all the qualities described here.
7. The whole Sermon on the Mount was familiar words to the Jews but they corrupted them.
1) JESUS IS A JEWISH PROPHET TEACHING JEWS.
2) The “gospel of the kingdom” answers the questions naturally raised by announcing the kingdom’s imminent coming (3:1; 4:17).
3) It explains Jesus’ open conflict with the Pharisees and Sadducees.
8. Matt 13:51-52: Not all new laws in the New Covenant.
1) Question: Is Jesus drawing a contrast between the Law of Moses and the law of Christ? No.
2) Or, is Jesus contrasting the Law of Moses with what the Jews thought the law taught? (What they made the law to say?).
3) The answer is important: It has a wide range of consequences.
THE SERMON ON THE MOUNT, THE LAW OF MOSES (OT),
AND THE NEW COVENANT (NT)
Matthew 5
3-9: THE BEATTITUDES
1. Jesus is teaching what Moses taught.
1) The Jews got away from the Law of Moses and they need to get back to it.
3: “poor in spirit”
OT: Isa 57:15; 66:2; Prov 29:23
JESUS TO JEWS: Luke 6:48; 18:9-14; 22:24-30; John 7:48; 13:6-12
NT: Rom 12:3; Jas 4:6, 10; 1 Pet 5:5
4: “mourn”
OT: 2 Chron 7:14; Ps 38:18; 51:4; Joel 2:12-13
JESUS TO JEWS: Matt 26:75; Luke 6:25; 18:13
NT: Acts 2:37; 8:22-24; 8:39; 9:6, 18-19; 16:34; 2 Cor 7:10
5: “gentle (meek)”
OT: Ps 37:11, 22, 29, 34; 149:4; Ezek 2:3
JESUS TO JEWS: Matt 23
NT: Eph 4:1-2; 5:21; Col 3:12-13; 2 Tim 2:25; Jas 1:21; 1 Pet 5:5
* Although no land promise in NT – Fulfilled in OT: Josh 21:43-45
6: “hunger and thirst”
OT: 2 Chron 15:15; Ps 42:1; 63:1; Amos 8:11
JESUS TO JEWS: Luke 18:9
NT: Acts 17:11; 1 Cor 9:24; Phil 3:13-14
7: “merciful”
OT: 2 Sam 22:26; Ps 18:25; Hos 6:6; Mic 6:8
JESUS TO JEWS: Matt 9:13; 23:23-24; 25:41-46: Luke 10:30-37
NT: Rom 15:1; Eph 4:32; 1 Thes 5:14
8: “pure in heart”
OT: Ps 24:3-4; 73:1; Prov 4:23; Isa 29:13
JESUS TO JEWS: Matt 23:25, 27-28
NT: 2 Cor 7:1; 1 Tim 1:5; 1 Pet 1:22
9: “peacemakers”
OT: Prov 12:20
JESUS TO JEWS: Mark 9:50
NT: Rom 14:19; Heb 12:14; Jas 3:18
10-12: PERSECUTION AND SUFFERING
OT: Est 3:13; Dan 3:20; Job; Heb 11:32-40
JESUS TO JEWS: John 15:18
NT: Acts 5:41; 17:11, 13; 1 Thes 2:15-16; 2 Tim 3:12; Phil 1:28-29; 1 Pet 1:6-7; Heb 11; Rev 2:10
* Some were persecuted for keeping the Law of Moses (Acts 7:51).
13-16: “salt” and “light”
OT: Deut 4:5-6; Isa 43:10; Ezek 5:5-9; Mal 3:12
JESUS TO JEWS: Matt 5:13-16; 18:6-7
NT: Phil 2:15; 1 Tim 4:12; Tit 2:7
* God expected the Jews to be salt and light.
* We can read in the New Covenant that Christians are to be salt and light also.
17-20: JESUS IS TELLING JEWS ABOUT THEIR RELATIONSHIP TO THE LAW OF MOSES
OT: Deut 4:2; Prov 30:6
NT: Rom 7:4-6; Gal 5:18
21-26: “anger” – “hate” – “murder”
OT: Gen 4:4-7 (before the Law of Moses); Lev 19:17; Isa 1:11-17
JESUS TO JEWS: Matt 7:12; 19:10-13; Mark 12:32
NT: Rom 13:9; Eph 4:26; 1 John 3:15
* Jesus tells Jews some things that only applied to Jews.
27-30: “lust” – “adultery”
OT: Ex 20:17; Deut 5:21; Prov 12:2; 15:26; 24:9
NT: Gal 5:16-21, 24; Col 3:5-6; Heb 13:4
31-32: ADULTERY AND BILL OF DIVORCEMENT
OT: Deut 24:1-4
JESUS TO JEWS: Matt 19:3-9
NT: 1 Cor 7:10-11
* Jesus is contrasting the Law of Moses with Jewish tradition.
* He is re-enforcing Moses’ teaching.
* Every verse, phrase and word in the Sermon on the Mount was taught in the Law of Moses.
33-37: OATHS
OT: Deut 6:13; 10:10
JESUS TO JEWS: Matt 23:16-22
NT: Rom 1:9; 2 Cor 1:23; Gal 1:20; Phil 1:8; 1 Thes 5:27; Jas 5:12; Heb 6:16
38-42: VENGEANCE
OT: Ex 21:24-25; Lev 19:18; Deut 19:21
NT: Rom 12:19; 1 Pet 2:12-13
43-48: “love your enemies”
OT: Ex 23:4-6; Lev 19:18; Prov 25:21
NT: Rom 12:20
Matthew 6
1-18: HYPOCRISY
OT: Ps 24:3-4; Prov 4:23; Isa 29:13
JESUS TO JEWS: Matt 23:25; 27:28; John 5:44; 12:43
NT: Gal 1:10
19-34: IMPROPER PHYSICAL PRIORITIES
OT: Deut 28:2-12
NT: Phil 4:6-7, 19; Heb 13:5-6
Matthew 7
1-5: HYPOCRITICAL JUDGMENT
OT: Lev 19:15; Isa 11:3; Zech 7:9
JESUS TO JEWS: John 7:24
NT: 1 Cor 5:9-13; 1 Tim 5:19-20
6-12: BENEVOLENCE
OT: Deut 15:7-12; Prov 28:27
JESUS TO JEWS: Matt 9:13; 23:23-24; 25:41-46
NT: Eph 4:28; Jas 1:27
13-14: TWO WAYS
OT: Deut 30:19-20
NT: Rom 6:15-23
15-20: FALSE TEACHERS
OT: Deut 13:5; 18:22
JESUS TO JEWS: Matt 15:13-14; 24:4-5, 11
NT: Rom 16:17; Acts 20:29-31; 2 Cor 11:13-15; Gal 1:6-9; 5:7-12; Eph 5:11; Phil 3:2; Col 2:8-23; 2 Thes 2:2-12; 1 Tim 4:1-4; Tit 1:10-11; 3:10; 2 Pet 2-3; Jude; Rev 2:14-15
21-23: FAITH IN CHRIST
OT: In promise – Deut 18:16; 30:30
JESUS TO JEWS: Luke 6;36; John 5:36; 8:24
NT: Mark 16:16; Acts 3:23
IF JESUS IS TEACHING THE LAW IN THE SERMON ON THE MOUNT, WHAT CAN I LEARN FROM IT?
* The answer will affect the way you look at the teaching of Jesus and effect the way you look at the New Covenant.
1. Increase greatly your respect for the Law of Moses.
1. Being under the law of Christ—helps us to have a healthy respect for the Law.
2. Keep us from misunderstanding the teaching of Christ.
1. The Sermon on the Mount records some of the most fundamental teaching Christ ever taught.
2. It contains the very foundation of the gospel.
3. Keep us from misapplying the teaching of Christ.
1. Sabbatarians use passages that were directed only to the Jews of the OT.
2. Thief on the cross—Jesus didn’t tell him what to do to become a Christian but was restoring a Jew under the Law of Moses.
3. Luke 13:3: This passage is taken out of context by using it for one to repent in order to become a Christian.
4. John 3:3-5: Jesus tells Jews to listen to John and be baptized.
4. Helps us to live as Christians on an everyday basis—for this reason:
1. If Jesus is teaching OT teaching to Jews and the vast majority of it is found in the NT—then the Law was a law that Jews could keep (could live by it).
2. Beginning of covenant with Jews—“Be My people.”
1) Jews: “We will do it” (keep covenant).
2) God: “You can do it” (not too hard, not too difficult to understand).
3. Therefore we can live it in the New Covenant.
4. Many say, “The Sermon on the Mount is noble, so much so, that no one could live by it.” (Can’t use it as an everyday code of ethics).
1) If you have that idea—this study is for you!
2) Following Christ is not something we do as merely a formal religious service when we assemble, but it is something to live by so we will be happy!
THE SERMON ON THE MOUNT
“BLESSED” (5:3)
INTRODUCTION
A. The word “beatitude” is from the Latin beatus, meaning happy or blessed.
1. The reason for its use is to designate the moral and spiritual virtues taught by Christ that begin with the word “blessed.”
1) In the Bible there are actually a full 100 beatitudes, or statements that begin with the word “blessed” (Ps 1:1; Rev 22:14).
2) Furthermore, the word “blessed” or “blessing”, or some similar word occurs 600 times in the Bible.
3) The Bible is indeed a book of beatitudes—the heart of them being the Beatitudes of the Sermon on the Mount.
4) 9 times, in close succession, and as the first word in each phrase, Christ sounds a major element of His rule by the word “blessed.”
I. BRIEF STUDY OF THE WORD “BLESSED”
A. The word “blessed” in the Beatitudes is translated from the Greek makarios, which in its older form was makar.
1. In its original meaning this term described the blessed, happy state of the gods, as opposed to the state of mortal man.
1) To the early Greeks only the gods were truly hoi makarioi, the Blessed Ones.
2) A later use of the word was to describe the state of the blessed dead, those who dwell on the makaron nesoi, the islands of the blessed, the place where the souls of men were beyond the reach of pain, sorrow, hunger, and distress.
3) The word was also applied to men who are supremely blest, fortunate, prosperous, and wealthy in this world.
B. In the NT “makarios” is used to describe the state of spiritual and moral prosperity and blessedness, the highest possible happiness that men can enjoy in this world. The same word is used in the following verses.
1. Those who have the attributes described by the Beatitudes are truly blessed, or happy, because their lives are truly committed to the One who is supremely blessed.
1) 1 Tim 1:11 speaks of “the gospel of the glory of the blessed (makariou) God.”
2) In 1 Tim 6:15 God is spoken of as “the blessed (makarios) and only Potentate, the King of kings, and Lord of lords.”
2. Think about God’s joy—what can cloud it? Kill it?
1) Is God ever in a bad mood because of bad weather, long lines, traffic jams?
2) Does God refuse to rotate the earth because His feelings are hurt?
C. “Blessed” may be translated “happy” but suggests an idea beyond mere happiness. It is not merely what we feel but what God thinks of us.
1. There is more to blessedness than happiness.
1) In the world the basis for happiness is happenings.
2) But in the kingdom, it is a right relationship with God (Ps 33:12).
3) The word is used in the sense of being privileged with divine favor.
4) Secular happiness is an emotional state contingent on circumstances.
5) Christian blessedness is rooted in character.
6) This fact makes possible a life that is radiant and complete, despite outer turmoil (7:24-25).
7) The Beatitudes are powerful principles which bring lasting peace.
2. All people want to be happy.
1) The drunkard is as surely seeking happiness as the sober man.
2) The rich man—as well as the poor man.
3) The educated—as well as the uneducated .
4) The criminal—as well as the law-abiding citizen.
3. But the tragedy is that most people are seeking happiness through circumstances rather than through character.
1) Through self-seeking rather than through surrender to God.
2) Through carnal means and fleshly lusts rather than through spiritual means.
3) At its very best, everything men do apart from God and His will to gain happiness can bring only a temporary state of well-being, eventually adding to their misery and problems.
4. The person who seeks happiness in illicit sex finds that when the thrill is gone, the sense of loneliness and emptiness he sought to eliminate in promiscuity becomes more intense than ever.
1) And how long does the happiness of the narcotic user last? Only as long as the effects of the narcotic last.
2) And what about the alcoholic, the man who seeks escape from his problems in the bottle? Just how generally happy and blessed is he? Just how rich, full, and satisfying is his life?
5. There are two approaches to seeking happiness.
1) Surround yourself with a perfect environment (impossible-temporary).
2) Develop attitudes that will bring happiness in any environment.
3) In my life I have observed two kinds of people, those who are up today and down tomorrow and those who possess a consistent joy through good times and bad.
4) The difference is not the circumstances of their life, but the attitude they possess towards circumstances.
6. Biblically, blessing has to do with the cultivation and enhancement of life.
1) Deut 30:19: To choose blessing is to choose life and to choose life we must pursue the character Christ enjoins.
2) When the qualities He lists in the Beatitudes mark our spirit, we can thrive and prosper even when our present circumstances are desperate (10-12; Ps 1:1-3; 23).
3) Circumstances of life cannot steal happiness.
4) Happiness is a by-product not the destination—but it is a way of traveling.
5) It is within your reach, one decision away from joy.
7. If you are not a happy Christian—is it God’s fault?
1) No—You haven’t applied these principles.
2) The blessings are parts of a whole—not separate rewards.
3) EX: Each quality is like a spoke on a wheel—if one spoke is missing—the whole wheel is weakened—another spoke will eventually break and so on.
4) All Christians must have all the qualities to receive all the blessings.
8. Jesus wants us to trust Him during good and bad times.
1) If we don’t trust Him when times are tough, we don’t trust Him at all.
2) A tragedy can be used as a stumbling block or a stepping stone.
II. NO MAN HAD MNORE REASON TO BE MISERABLE THAN JESUS—YET NO MAN WAS MORE JOYFUL.
A. Heaven—palace with angels as servants—had everything—earth—had nothing.
1. In heaven He had reverence—on earth He was ridiculed.
1) Those who didn’t ridicule Him tried to use Him.
2) Some called Him a lunatic, neighbors tried to lynch Him.
3) They wanted favors, tricks, wanted to be seen with Him.
4) He should have been miserable, bitter, pot of boiling anger.
2. Heb 12:2: Jesus had a stubborn joy—return to heaven and save mankind.
1) He had a joy that refused to bend in the storm of hard times.
2) He had a joy that held its ground against pain.
3) He had a joy that had its roots beyond this earth and time—eternity!
B. Heb 12:3: God promises it to those who possess all the qualities.
1. He promises to an unlikely crowd---THE OBEDIENT!
1) This joy is not cheap. It doesn’t come by accident.
2) It is not a gimmick that gives you goose bumps.
3) Nor is it a mental attitude that has to be pumped up at rallies.
2. It is a RADICAL RECONSTRUCTION OF THE HEART!
1) It is not a casual shift of attitude.
2) It is a demolition of the old structure and a creation of the new man.
3) The more RADICAL THE CHANGE, THE GREATER THE JOY.
3. Due to the radical nature of man’s problems (sins)—radical changes are needed.
1) Surgery must be open, frank, honest and to the point.
2) It is a comfort to know that others have gone through it successfully.
3) EX: Yank tooth out not ooze—feel better fast by getting abscessed tooth out.
4. We must recognize that the Beatitudes do not represent a natural tendency.
1) No man NATURALLY gains the spiritual and moral qualities that make for the blessed life (1 Cor 2:14).
2) The Beatitudes can become a part of a human life only as that life is converted and committed to Christ.
3) What the world needs first is Christ Himself, then His spiritual and moral principles.
4) For it is only as Christ becomes real to a person that the Beatitudes will become real to him.
5) Before Jesus (Moses also) went to the masses, He went to the mountain.
6) Before the disciples encountered the crowds, they encountered the Christ.
5. Surgery—attitudes of the heart.
1) An attitude is the belief, convictions, opinions that make up a habitual stance toward a subject, person or action.
2) An attitude is a mind set that influences behavior.
6. A wrong attitude can stand in the way of solving problems.
1) A wrong attitude can trigger bitterness, hatred, anger, fear toward others.
2) Bad attitudes must be removed before problems can be solved.
3) Failures stems from the lack of evidence of a changed life.
4) Sinful (old man) responses complicates problems.
5) Put on the new man—get you off the tack your sitting on (bad attitudes) and sit in another place (good attitudes) and how to avoid sitting on tacks in the future.
7. WRONG: The future is a long dark tunnel.
1) “Nerves collapsed”—Why? NO FOUNDATION—Wrong outlook on life.
2) The day to day short term solutions have collapsed (blaming others, drugs).
3) BREAK DOWN=RAN OUT OF RESOURCES.
4) Lost sight of long term goals.
5) Sin leads to guilt and depression—and sometimes violence.
8. Gen 1:28: Most allow the surrounding environment to control them.
1) The Christian must master his environment.
2) The Christian must reflect the image of God.
C. True happiness is found in the presence of God.
1. Ps 16:10: “In Your presence is the fullness of joy.”
1) The beatitudes are the attitudes that bring us into an intimate relationship with God.
2) The joy that comes from God is a joy the world cannot take from us (John 16:22).
3) Fellowship with God gives you a happiness that enables us to sing in prison like Paul and Silas.
4) Knowing the Lord gives peace greater than the trials we face.
2. What is the purpose of your life? What is the center of your life?
1) Money, health, honor, fame, glory, power, peace, contentment, helping others, virtue, wisdom, house, car, spouse, job—OR GOD?
3. Happiness is not sinless perfection—but completeness, wholeness, maturity.
1) Being all God wants us to be—HAPPY.
2) Perfect happiness is a goal we’ll never attain in this life.
3) But it challenges us to greater service for the Lord—that should make us happy.
CONCLUSION
1. Jesus challenges us to engage in a honest self-examination.
1. 2 Cor 13:5: Trying and proving ourselves to find out whether we are in the faith.
1) Being in Christ involves more than your stand on doctrinal issues.
2. Are you genuinely ruled and controlled by Christ?
1) Is He your King, Lord and Master?
2) Is it your sincere desire to think as He would think, speak and act as He would?
3) What is your attitude toward the Beatitudes? Grow in them and become even more happy?
THE SERMON ON THE MOUNT
“THE POOR IN SPIRIT” (5:3)
INTRODUCTION
A. The religion of Jesus Christ is a heart religion and all obedience to Him.
1. Everything we are and do must come from the heart.
2. God cannot be pleased unless the heart is right.
B. It is almost as though Jesus was answering two questions the people might have been asking:
1. Who are the citizens of this “kingdom of heaven”?
2. What benefits do they receive?
I. WHO ARE THE CITIZENS OF THE KINGDOM?
(The character required)
3: “The Poor in spirit”
A. There are two Greek words that we translate poor.
1. Work to keep going from day to day.
1) Beggar—Destitute—Know they need help and will do anything to get it.
2. Ptochos means to crouch, cower.
1) That means utter (hopeless) poverty; having nothing at all (Isa 55:1).
2) This pronouncement must have stunned Christ’s audience.
3) For the Jews looked upon wealth as a sign of Divine favor (19:23-26).
3. Jesus goes to the heart of the problem.
1) Misconception: External circumstances brings happiness.
2) Happiness is the result of what a man is (character), not what he has.
3) It describes one who recognizes he is spiritually bankrupt (Rom 5:6).
4) He knows that within himself there is nothing to justify him before God.
5) Beg for salvation—We are to be beggars at God’s door of grace.
B. Is this new teaching? No—Jesus is teaching what Moses taught all along.
1. Ps 51:17: God wants the heart before physical sacrifices.
1) When the heart is right the sacrifices will be right too.
2) Ps 55:14-15: This is the kind of person God is in fellowship with (partner).
2. Ps 103:6-10: Look to God for justice, mercy and deliverance and not to themselves. Opposite of proud & self-righteous who boast of own goodness.
1) Isa 66:2: (not poor in wallet).
2) Jer 10:23; Prov 29:23: Powerless—admit their spiritual inadequacy and cast themselves on the mercy of God.
C. Why was Jesus teaching the Law to Jews of His day?
1. Many of the Jews were anything but humble (contentious, rebellious).
1) John 7:45-53: Did Jesus pull the wool over your eyes?
2) ATTITUDE—We know it all—if you want to learn anything about God, come to us, not Jesus.
3) RICH IN SPIRIT—Yet John the Baptist said the nation is about to go down the tube—Repent!
4) Luke 12:16-21: We don’t need help from anyone=not rich toward to God.
5) Luke 18:9-14: Jesus spoke to the self-righteous Jews.
II. THE NT YUPPIE (Luke 18:18-27)
A. He mastered 3 keys of life—whole trust in these.
1. PROSPERITY
1) He is rich—Italian shoes, $ invested, plastic is golden, lives 1st class.
2. POSTERITY
1) He’s young—works out, flat belly, sports team, energy is trademark.
3. POWER
1) He is powerful—If you don’t think so, just ask him. He knows all the right people.
2) You’ve got questions—He has the answers.
3) You’ve got problems—He’s got the solutions.
4) The old folks had better pick up the pace or pack their bags.
5) Life has been a smooth cruise on NEON AVENUE.
B. But today he has a question (18).
1. Was it asked out of casual concern?—has come for advice.
Or asked out of genuine fear?—I already know what you are going to say.
1) It must have been awkward to call upon the carpenter’s son.
2) His question implies that he can get eternal life like he has everything else—BY HIS OWN STRENGTH.
C. 19-20: Jesus’ answer—“You know the commandments”
1. He should have responded—“I’ve tried but I can’t. Do you know how many there are?”
1) Loving God and neighbor with all the heart includes attitudes—poor in spirit.
2) 21: Instead of asking for help—he grabs a pencil and paper—“Which ones?”
3) He makes a list—“This is a piece of cake.”
4) “I’ve been doing these since I was a kid” “I’m standing tall!”
2. 22: “One thing you still lack.”
1) You can’t save yourself without God.
2) You don’t need a resume, you need a Savior!
3) 23: It was impossible to recognize that with his attitude.
3. 23-24: It wasn’t money that hindered him—it was the self-sufficiency.
1) It wasn’t possessions—it was all the pomp.
2) It wasn’t the big bucks—it was his big head.
3) The poor in spirit don’t brag—they beg!
4) Instead of demanding justice—he should plead for mercy—“I’m a sinner.”
5) He should have declared spiritual bankruptcy in Jesus’ presence.
6) He should have been aware of his spiritual crisis.
D. Luke 15:14-19: Began to be in want, lost his haughty attitude.
1. His pockets are empty.
1) His options are gone. He is declaring spiritual bankruptcy.
2) He needed radical surgery on his heart—and needed it now!
2. The apostles taught Christians to have this quality in the New Covenant.
1) Rom 12:3: Alex Haley, the author of Roots, has a picture in his office, showing a turtle sitting on top of a fence. The picture is there to remind him of a lesson he learned long ago: “If you see a turtle on a fence post, you know he had some help.” Alex says, “Any time I start thinking, Wow, isn’t this marvelous what I’ve done! I look at that picture and remember how this turtle—me—got up on that post.”
CONCLUSION
1. Jesus preached to hearts—not just ears.
1. We can only be saved on Jesus’ terms—BEG=OBEDIENT!
2. Acts 9:9, 18-19: No where to look but inside—didn’t like what he saw.
1) “chiefest of sinners”
2) Beggar—spiritually bankrupt.
3) Don’t worry—God can put this turtle on the fence.
4) Paul will be able to do things he couldn’t have done without God.
THE SERMON ON THE MOUNT
“THOSE WHO MOURN” (5:4)
INTRODUCTION
A. Jesus addresses the heart of problems—kingdom is not for the self-righteous.
1. Who are the citizens of the kingdom? Those who possess all these qualities.
1) If you want lasting happiness—must possess all these qualities.
2) The first step is being “poor in spirit.”
2. The next step is to “mourn” over sins.
1) This is the natural sequel of the first step.
2) Unless one is “poor in spirit”—he will not “mourn” over their spiritual poverty.
I. “BLESSED ARE THOSE WHO MOURN”
A. Mourning (pentheo) speaks of bereavement.
1. The sorrow that comes from losing something.
1) Funeral in OT—cry, mourn, groan—to show sorrow.
2) Gen 37:34-35: It cannot be hid. Not a funeral if happy.
2. The mourning in Matthew is not the unwanted sorrow that all men are heir to, but the grief we must CHOOSE.
1) Sorrow for our sins as one does over a loss of a loved one.
2) 1 Cor 5:1-2: The church didn’t “mourn” about the fornicator’s condition—SAD STATE!
3. There are 3 different attitudes we can have toward sin.
1) Indifferent—modern pleasure-loving generation.
2) Rebellious and stubborn—when not grieve over what is wrong in themselves, they do not repent.
3) Mourn!
B. Only the Jews who mourn over their sinful condition will be comforted in the kingdom.
1. This quality was taught in the OT.
1) Joel 2:12-13: They were ready to go into captivity because of their sins.
2) Ps 51:1-4,17-19: Intercession for all in Jerusalem after repentance—then God will delight in their service—and they will to!
3) Jesus to Jews—If you are going to become a Christian—better change.
2. Have you ever really felt remorse?
1) Wish you could undo what you said or did?
2) The only thing you can do is plead for mercy.
3) It springs from a realization of sin from a tender conscience.
C. Christians are taught to have this quality (2 Cor 7:10)—godly sorrow.
1. Luke 7:36-50
1) Many admit their sins but have never mourned over their fact.
2. Luke 18:9-14
1) The sinner—mourning over his sins.
3. Worldly sorrow.
1) Sorry he got caught—consequences of his sins.
2) EX: Gets drunk and wrecks car.
Godly—sorry about the condition of his soul.
Worldly—sorry that he wrecked his car.
3) They are disappointed, wounded pride, sorry he got caught.
4) Matt 3:7-10: Sorry but not really—not enough.
5) Not all mourners will be comforted.
4. Matt 27:2-5: Judas regretted the betrayal, confessed, tried to give back the money.
1) But it was not a sorrow “unto salvation” and comfort and joy.
2) Judas’ sorrow produced grief and despair—led to his death.
5. Two Christians are ensnared by sin.
1) One ends up like David and Peter (Ps 32:8-11).
2) The other ends up like Judas and Saul.
6. Why the difference?
1) One has sorrow toward God, recognized His holiness, righteousness, purity—begged for mercy as they mourned over their sins—expressed outwardly.
2) The other—sorrow is directed inwardly and is self-centered.
3) Has a sorrow for losing privileges, freedom, getting caught, being rebuked.
4) It is a sorrow that blames others like Saul.
5) It led to jealousy, resentment, suspicious toward David.
6) We are to regret our sins but regret alone is not enough if it doesn’t produce true repentance.
7. Worldly sorrow—leaves God out—it will produce:
1) Hopelessness
2) Depression
3) Anguish and misery
4) Doubts
• Blame others, deny sin, hide sin, try to escape sin, ignore sin.
8. “Blessed are they that mourn” really deals with our own view of our own sinfulness.
1) It demands a personal investigation (1 John 1:9).
2) Sin is a personal offense against God (Rom 1:18).
3) So it should bring a personal sorrow for sin (2 Cor 7:10).
II. “FOR THEY SHALL BE COMFORTED”
A. If blessed, why mourn? If mourn, how blessed?
1. Only the Christian has the answer.
1) All true mourners have been comforted.
2) Ps 126:4-6: As tears fall—flowers come up.
3) The most comfort comes by getting alone with God and weep before Him (not house, job, governor).
2. Though Christ used the future tense, He was not postponing comfort to a yet-to-come, phase of the kingdom.
1) There is, of course, a sense in which each kingdom blessing will be perfected in heaven.
2) The use of the future tense in 4-9 is the FUTURE OF CERTAINY.
3) Whenever the stated condition (mourning, hungering and thirsting, etc.) is met—IT IS CERTAIN THAT BLESSINGS WILL FLOW!
B. Those who mourn about their own sinfulness are those who are willing to do something about that sinfulness.
1. As a result—they are comforted—forgiven (Jas 4:8-10).
1) Acts 3:19: “seasons of refreshing”
2) Acts 8:37-39: Eunoch—if didn’t mourn about his condition—not have joy.
3) Acts 16:33-34: “rejoiced greatly”—Why? If not mourn—not happy.
2. 2 Cor 7:10-11: Present joy was not over the fact that they spent time in sorrow but had a “sorrow to the point of repentance.”
1) EX: You may suffer when you see a loved one endure pain that comes from surgery but you rejoice when you see the patient recover as a result of surgery (pain was necessary). Also the doctor may regret it until he sees the outcome.
2) “For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation.”
3) There is no regret for true repentance. All sin is against God (Gen 39:9).
4) Godly sorrow is a sorrow toward God. Didn’t leave God out of mourning.
CONCLUSION
1. The ultimate joy far outweighs the suffering.
1. Good works is the result of true repentance.
1) Acts 26:20-22: God will help you—How? Instruct you through the word.
THE SERMON ON THE MOUNT
THE GENTLE (MEEK) (5:5)
INTRODUCTION
A. Our attitude toward physical and spiritual things is often influenced by our attitude toward ourselves.
1. This is one reason attitudes can change quickly.
1) We can perceive things differently from day to day, although things remain the same.
2) The problem is not always with what we see, but with us, how we perceive things at the time.
2. One day things can look great, the next day, it can look lousy.
1) Things didn’t change, but our attitude toward things do.
2) When we “kick it up a notch”—our attitude changes for the better.
3) What happens? I improve my attitude toward myself.
4) If we are going to have a better attitude toward others, the world, the church, enemies—we must begin with the proper attitudes toward ourselves.
B. Our attitude is a determining factor in our successes and failures.
1. A bad attitude can spoil a pleasant and profitable situation.
1) And a good attitude can enhance almost any adverse condition.
2) $5000 reward for each wolf caught—surrounded by 50 wolves—what do you say—“We’re rich.”
2. Teachers in public schools talk about children with attitude problems.
1) Other children are faced with the same circumstances—good attitude.
2) Men have been discharged from the armed services because of a failure to cooperate—poor attitude.
3) Better attitudes will produce better Christians.
C. Happiness is enjoyed because the heart is set upon being happy and content regardless of the circumstances—(sing in prison).
1. Poor in spirit—Beggars of salvation—dependant upon God.
2. Mourn—If we want to be truly happy—mourn over sinful condition.
I. “BLESSED ARE THE GENTLE (MEEK)”
A. “Meekness” is not weakness.
1. It translates a Greek word (praus) that involves the paradoxical idea of softness and strength (“meek” derives from the Gothic muka, “soft”).
1) Praus was frequently used in classical Greek to indicate “calm control” (39).
2. The meek are those who have enough strength of character to be soft in spirit to retain their poise in the face of provocation.
1) The meek are strong people who decline to domineer.
2) They are those who do not throw their weight about, but rely on God to give them their due.
3. Meekness is strength (power) under control—harnessed strength.
1) The Greeks used this word in breaking a wild horse.
2) A meek horse but not a weak horse (Does whatever the owner wants).
3) Many confuse meek with weak=whimp----EX: Clark Kent.
4) Meekness is a positive quality and weakness is a negative quality.
5) EX: A powerful river under control—meek, gentle river.
4. A meek person would rather suffer injury than inflict it.
1) Not out of weakness, but out of humility, realizing one’s own poverty of spirit, one’s own sinfulness.
5. Moses is a good example of meekness (Num 12:1-3).
1) He was a powerful leader—power under control most of the time.
2) He was certainly not a weak or timid man (Ex 32:19-20, 30-34).
3) But when he was personally attacked, he was very humble.
6. Jesus practiced this virtue in running people out of the temple.
1) Jesus was always angry at the right time and was never angry at the wrong time.
2) Matt 11:29: Meekness is linked with lowliness.
3) EX: “Let this cup pass from Me but not My will but Thine.”
7. Ps 37:11 is almost a direct quote.
1) Jesus is talking to Jews who knew the OT.
2) Why “abundance of peace”? Life controlled by the quality of meekness.
3) Under God’s control=taking the low road.
4) Children who succeed learn to be submissive and obedient to parents, teachers and others in positions of authority.
5) EX: Scientists must humble themselves before the laws of nature.
Meek—under God’s laws—His control—faith in God’s providence.
6) Not resentful but fully under God’s control.
7) It is not easy to learn—tempted to set aside, change, or ignore God’s laws.
II. “FOR THEY SHALL INHERIT THE EARTH”
A. This is a common expression in Psalms 37 where it appears as a Hebraism for God’s blessings (11, 22—“earth”; 29, 34—“land”—same Hebrew word.
1. To inherit the earth is to receive the rewards God has for the righteous.
1) The point of Ps 37:11 is that the wicked, who have taken more than their share will be destroyed in the end, leaving the meek in sole possession.
2) 1 Cor 3:21-23: God is their Father.
3) 1 Cor 7:29-31: Only the meek uses the world to the fullest.
4) Therefore their cause will prevail over the wicked.
5) God and Satan both promise people the world (Matt 4:8-9; 16:26), but only God can deliver.
2. We don’t find in the NT—if meek—inherit the land for a long time (America or any other land). But the NT does tell Christians to be meek.
1) Jas 1:21: It is in the spirit of meekness that we learn God’s will.
2) It is not difficult to get a meek man to study—He has a need for it.
3) He can’t go through the week without help.
4) Pride—“No need for study. I’ve been studying since I was a kid.”
3. Moses learned that God was in control in picking up a snake and it turned into a rod.
1) If God can do that with snakes—then God’s word can do something with stubborn hearts.
2) 1 Pet 3:15: It is in the spirit of meekness that we give an answer.
3) Tit 3:1-2: Even toward evil men—meek—know God is in control.
B. Humility (love-Col 2:14) is the glue that holds the church together.
1. Eph 4:2: If not meek then weak—spiritual whimp. If meek=strong.
1) 2 Tim 2:24-26: Teachers must meet opposition in a spirit of meekness.
2) Gal 6:1: God gave leaders of the church certain power, even leverage in confronting a sinner, but He cautioned them to restrain themselves in meekness. Not a domineering attitude in restoring the erring.
3) 1 Pet 3:1-4: Meekness is a beautiful ornament in our lives.
4) Jas 3:13: Meekness shows the spiritual wisdom in our lives.
CONCLUSION
1. Ps 22:26: “The afflicted shall eat and be satisfied”—content with or without things.
1. Use things one day at a time.
1) Real enjoyment of earthly blessings is realizing that they are ranked inferior to spiritual blessings.
2. The meek are not disturbed by the fear of losing earthly blessings.
1) Isa 26:3: Mind is stayed on God—not things (29:19; 40:27-31).
2) THEREFORE JOY SHOULD INCREASE!
THE SERMON ON THE MOUNT
“HUNGER AND THIRST FOR RIGHTEOUSNESS” (5:6)
INTRODUCTION
A. In order to leave a life of sin, have pardon, and begin to live right before God—one thing that’s necessary is, THE PERSONAL ACKNOWLEDGEMENT OF OUR OWN SIN, or, the conscious and genuine confession of our own unworthiness before Almighty God.
1. At some point—as we read the Bible and listen to the gospel—we must come to a place where we feel what the publican felt…as he prayed over in the corner of the Temple: “God, be merciful to me, a sinner!”
1) “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”
2) “Blessed are those who mourn, for they will be comforted.”
3) “Blessed are the meek (gentle), for they shall inherit the earth.”
2. I think you’ll agree—there is another statement involved in this: Matt 5:6:
“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.”
1) Those who know their emptiness are hungry to be filled.
2) They are looking for the righteousness which will meet their spiritual poverty which causes them to mourn over their sins.
3) This hunger to be spiritually fulfilled should work to make us “meek.”
I. MAN’S STRONGEST PHYSICAL APPETITES
A. For most Americans raised in this society—this may be a difficult concept for us to fully grasp.
1. How long have you gone without food or water?
1) Mothers killed babies for food during the destruction of Jerusalem.
2) Have strong motivation—hold nothing back—fight for food and water.
2. Thirst, when intense, can be a most unpleasant and even painful sensation.
1) The dry throat, the swollen tongue and the parched, broken lips are prerequisites of death unless water in some form is quickly administered.
2) Next to air, water is the second requisite of life.
3. Hungering and thirsting means not only wanting something, but really needing something, for your very survival!
1) We have seen TV reports of famine where a truck filled with rice pulls into a crowded village—and there is a riot.
2) People running over one another, injuring themselves and clamoring without shame—to get one little bowl of rice or beans.
4. In these kinds of famine conditions, it isn’t just that people want to eat, or would like to taste something good…
1) THEIR BODY DRIVES THEM TO BE FED—THEY HAVE TO EAT!
B. Now—just take this picture I’ve just described, and mentally apply it to the spiritual realm.
1. Hunger and thirst, the most unrelenting of appetites, implies that disciples must have an intense craving—rather than an occasional concern—for right.
1) Hungering and thirsting means—you not only want to know what’s right…you need to know…you must know…you have to know what’s right.
2. This beatitude reflects true spiritual and moral passion.
1) A driving hunger to know God intimately.
2) To do what He says.
3) To please Him.
4) And have the assurance that you are in a right relationship with Him.
3. Jesus isn’t just talking about people who like to study the Bible, like to talk religion, and coming to the building 2-3 times a week out of habit or tradition.
1) This is about wanting to know what’s right before God, so you can do it, and be right with God.
2) This is the picture of the person who is a seeker of truth—unsatisfied until he finds that pearl of great price.
3) Why isn’t a person spiritually satisfied? Spiritually hungry (Matt 4:4).
4) This is a matter of the highest kind of ambition, the most worthy kind of desire (appetite)—that righteous passion where we must be fed with the right kind of good.
C. To “hunger and thirst” suggests a whole-hearted search (not half-hearted).
1. Ps 42: Written by the sons of Korah (perhaps when fleeing from Absolom, in exile, with David. 1-5: THE SOUL THIRSTING FOR GOD.
1) 1-2: “As the deer pants for the water brooks.”
* Picture of a deer running up a mountain and staying until danger passes.
* Lungs are about to burst—out of breath—needs WATER!
2) 3-5: TOTAL HELPLESS FEELING—“yet praise Him.”
* Deepest sorrow—can turn to God—not a time to turn away from God.
3) 6-11: CONSOLATION FROM GOD.
4) 8: Every muscle in body desires God.
2. Ps 63: Written by David—similar to Ps 42.
1) 3-5: Thirsting soul is satisfied in God.
2) 3: “Because Thy lovingkindness is better than life”
3) 7-8: “My soul clings to (Lit., after) Thee (follows close behind)”
4) Why? Confident of protection.
3. This is not the picture of someone who just knows some things about God.
1) This is not the hypocrite, who only has a form of godliness.
4. This is the picture of the person who lives and breaths—to seek God.
1) This is the person who is constantly looking, wanting to learn more and desiring a closer relationship with God.
II. WHAT IS RIGHTEOUSNESS?
A. Like any other word study—you start with a basic definition—then see how that definition adapts to various contexts.
1. BASIC DEFINITION: “Conformity to a standard.”
2. John 17:25: “O righteous Father”
1) Here the word “righteous” is an attribute of God.
3. Matt 5:20: The word is used in an accommodative sense.
1) Conformity to a standard—not necessarily God’s.
2) The Pharisees were anything but righteous.
4. Heb 1:9: “Thou hast loved righteousness and hated lawlessness.”
1) 2 Cor 6:14: “What fellowship has righteousness with lawlessness.”
2) All other standards are wrong.
5. Acts 24:25; 2 Tim 3:16: “Righteousness” has to do with the preaching and instructing of people in that which is right.
1) 2 Pet 2:5: “Noah, a preacher of righteousness.”
B. Righteousness is being in a right relationship with God.
1. God’s saving righteousness—the way men can be right with God.
1) Matt 21:32; Rom 1:16-17; 3:22; 4:1-8; 10:1-3.
2) Righteousness is a way of life, a way of work and worship—that conforms to God’s standard—IT IS THE RIGHT WAY (Heb 11:4).
2. Personal godliness—living right.
1) Jas 5:16: “The effective prayer of a righteous man can accomplish much.”
2) Acts 10:35: Doing that which is right before God.
3. Both of the above meanings are probably meant in Matt 5:6.
1) Believers must have an intense desire not only for the righteousness God bestows (Isa 51:1, 5),
2) But also for the ethical righteousness that God demands (Matt 5:20; 28:20).
4. Deut 6:4-9: Read and meditate on God’s word all the time.
1) Ps 119:160, 172: All of God’s commands are righteous.
III. SHALL BE SATISFIED (FILLED)
A. Promise: If we yearn for the ultimate satisfaction of a relationship with God, we can have it! (Isa 55:1-3; Ps 107:9).
1. Those that hunger and thirst after the best and highest virtues of life will be happy.
1) If we concentrate upon the noblest virtues—righteousness with God and man—they will fill our entire being.
2) Prov 4:23: We become like what we think about all day.
3) Those who crave God’s righteousness “shall be satisfied.”
4) Nothing else will satisfy (Matt 4:4; Eccl 5:10).
2. This does not mean that the person is now so satisfied with the righteousness, that his hunger and thirst for righteousness is forever vanquished.
1) This does not mean, once you find God and you start living to please Him, you are filled, and no longer have these longings.
2) But the righteousness with which he is filled is so wonderful, and so necessary for continued nourishment, he hungers and thirsts for more and more and more.
3. There is this built-in cycle of growth, whereby we seek the nourishment we need—EVEN AFTER THE FIRST TASTE OF IT.
1) A good appetite is a sign of good health.
2) As we continue to hunger—we eat to continue to be filled.
4. “The Buzzing Bees.”
1) Some blossoms open late in the evening and lasts for only one day.
2) The bees come about a ½ hour early, buzzing from one blossom to another, crawling all over the blossoms trying to get inside.
3) But the blossoms stay tightly closed until just the proper time to open.
4) Then, there will be up to 5 bees buzzing inside each of these blossoms, climbing over each other in their hurry to get a share of the special nectar contained inside.
5) Each bee loads himself with as much as he can carry, and then flies away.
5. Do we start each day opening the Bible and filling our hearts with as much as we can hold before we fly away to our busy schedules?
1) Are we eager to glean the sweet nectar from God’s word?
2) Do we get to Bible class early and look forward to studying God’s word together?
B. Ps 107:10-11: Man gets into trouble when he rebels against God.
1. Prov 23:6-7: The “selfish man” (self-righteous)—have no craving for God’s righteousness.
1) Just as fasting dulls hunger—spiritual fasting dulls the appetite for righteousness.
2) Amos 8:11: “”Famine” of not hearing God’s word.
3) Suppose we had no Bibles, preachers and teachers?
4) If eat the wrong kinds of food—imbalanced diet—SICK.
5) After captivity they will learn to “thirst” after righteousness again.
2. The Pharisees in Jesus’ day were doing everything but “hungering and thirsting after righteousness” (Matt 5:20).
1) Acts 17:11: If hunger and thirst—BELIEVE MOSES AND JESUS.
2) The “know-it-all” Jews wouldn’t become a Christian.
3) If not “poor in spirit”—miss Christianity by a mile (same with other qualities).
C. The story is related of a small boy from a Chicago slum area that was taken to the hospital with a broken leg.
1. There were 7 children in his family and hunger often went unsatisfied.
1) Even a glass of milk, when such could be afforded, had to be shared by at least two or more.
2) A finger would be placed on a certain spot and the child who was about to drink would be cautioned, “Only to here!”
3) During his hospital stay a nurse brought the little boy a large glass of milk.
4) He looked at the glass longingly and then asked, “How deep can I drink?”
5) With tears welling up in her eyes, the nurse replied, “As deep as you desire!”
CONCLUSION
1. As with the little boy, our desire will govern how deeply we drink.
1. We can but imagine how such an impoverished lad would drink and drink still more from such a full glass.
1) So it is with us—why should we drink so sparingly?
2) We must either drink and be satisfied—or we die!
THE SERMON ON THE MOUNT
“BLESSED ARE THE MERCIFUL” (5:7)
INTRODUCTION
A. The 5th -7th attitudes describe the FRUIT as a result of the previous 4 attitudes.
1. Those who have become poor in spirit are in the kingdom.
2. Those who mourn over their sins are comforted.
3. The meek are heirs of all things—use the earth to its fullest.
4. Those who hunger and thirst for that which is right are satisfied (filled).
* Satisfied in doing righteousness—good works toward fellow mankind.
B. Now in turn they will be…
1. Merciful toward others.
2. Pure in heart—not a pretender (hypocrite).
3. Peacemakers because they have been saved by and follow the Prince of Peace.
C. These are the birthmarks of followers of Christ.
1. Those possessing all these attitudes (qualities) are revealed as being truly happy—not just pretending to be happy.
I. 5:7: “BLESSED ARE THE MERCIFUL”
A. Mercy (eleeo) is more than just a feeling=(pity—passive).
1. Mercy embraces both feeling and action.
1) It is a feeling of compassion with a desire to help.
2) It not only stirs the heart but also moves the hand.
2. The Latin derivative of the word mercy sheds light on its meaning:
1) Misericordia, from miserans, pitying, and cor, the heart; or miseria cordis, pain of heart.
2) That is exactly what mercy is—PAIN OF HEART.
3) A merciful person suffers with those who suffer—hence “to suffer with.”
4) He identifies with them as if their distress were in reality his distress.
3. Mercy is that aspect of love that cannot walk away from suffering
(Matt 9:27).
1) It acts to ease another’s hurt, even when it is deserved (9:13; 12:7; 23:23).
2) Mercy is not to be a random impulse, but a habitual trait.
3) Those who receive it are to show it.
4) To fail to show mercy is to invite judgment (Matt 18:23-35; 25:31-46).
5) Mercy shown to others doesn’t in itself alone merit mercy from God, but a failure to bestow it will assuredly cut us off from it (Jas 2:13).
B. God shows mercy upon those who have broken His law.
1. Dan 9:9-10: “To the Lord our God belong compassion and forgiveness, for we have rebelled against Him; nor have we obeyed the voice of the LORD our God, to walk in His teachings which He set before us through His servants the prophets.”
2. 1 Tim 1:13-16: “Even though I was formerly a blasphemer and a persecutor and a violent aggressor. And yet I was shown mercy, because I acted ignorantly in unbelief; and the grace of our Lord was more than abundant…”
C. God also shows mercy toward those in circumstances beyond their control.
1. Jesus healed blind men—Matt 9:27: “Have mercy on us, Son of David!”
(Matt 9:27-31; 20:29-34).
1) Since God is merciful, He expects His followers to be merciful.
2) This virtue grows out of our personal experience of the mercy of God.
3) The route to happiness also involves forgiving, helping and praying for others.
4) If we think about repaying evil for evil, getting even, and taking vengeance upon those who trespass against us—then our hearts will be heavy and our lives miserable.
2. Every failure of a Christian to grant mercy to others reveals his failure to understand, appreciate and remember the mercy he has received from God.
1) When a Christian is unmerciful to others, he counts the mercy of God a worthless thing and avows that the death of Christ on the cross was in vain.
II. MERCY WAS TAUGHT TO THE JEWS
A. God shows mercy (2 Sam 22:26—Ps 18:25).
1. Mic 6:8: “He has told you, O man, what is good; and what does the LORD require of you but to do justice, to love kindness (loyalty) and to walk humbly with your God?”
1) Matt 9:13 (compassion)—quotes—Hos 6:6 (loyalty).
2) The Pharisees were anything but merciful.
3) Jesus told them to learn what Hos 6:6 means.
4) The Jews put a lot of emphasis upon their formal religious services.
5) Matt 23:23-24: Mercy—“weightier provisions of the law.”
6) Luke 10:25-37: THE GOOD SAMARITAN.
* Not teaching how to become a Christian but teaching what the Law taught.
B. To personally involve yourself with suffering people is much more demanding than to mail a check to some worthy cause.
1. To support charitable works in such an impersonal manner in order to justify a failure to personally contact the sick, suffering, and distressed people around them.
1) Mercy must be extended to those we personally know who are suffering.
2. To try to escape from the reality of suffering is much more like Buddha than Christ.
1) Buddha sought to escape from misery and wretchedness, but Jesus entered suffering to alleviate the misery of others.
3. There can be no limit to the mercy the Christian is to extend to men.
1) The total righteousness after which the faithful Christian hungers and thirsts includes every act and word that can benefit his fellow man.
4. True mercy accomplishes only good and is in harmony with justice.
1) Leniency that would exclude justice can only result in evil.
2) Leniency (freeing) to a hardened criminal makes a mockery of law and order.
3) To grant leniency to our children every time they disobey us is simply to encourage them in their disobedience.
4) To feed a hungry man who refuses to work, is only to encourage him in his indolence (2 Thes 3:10).
5) Mercy is never contrary to justice—but always fulfills the demands of justice.
III. “FOR THEY SHALL RECEIVE (OBTAIN) MERCY”
A. The merciful not only obtain mercy from God, but also from men.
1. When we take revenge on those who have sinned against us, we invite their retaliation; but when we grant them mercy, we invite their love.
1) It is much easier to be forgiving of the forgiving than the unforgiving.
2) It is much easier to be merciful to the merciful than to the unmerciful.
2. Time and time again history has substantiated the conclusion that mercilessness tends to beget mercilessness.
1) The mercilessness persecution of Protestants by Catholics when they had the political power brought about severe and cruel retaliation when the Protestants gained the political ascendancy.
2) The Romans cruelly mistreated their barbarian neighbors, and when the latter conquered Rome they showed no mercy to their enemies.
3) The imperial Russian government was merciless in its treatment of the peasants, and when the latter came into power through the Revolution of 1917, they showed no mercy to their former oppressors.
3. Those who recognize their spiritual poverty, who mourn over their sins and the sins of others, who are meek, who hunger and thirst after righteousness, cannot keep from dealing with others in the SAME MERCIFUL SPIRIT GOD DEALS WITH THEM.
1) Christians find happiness in the very act of dispensing the blessing of mercy, for in this act they walk in God’s sunlight.
2) They find happiness in the mercy they obtain from others because they have spent themselves for others.
3) They find happiness in the living hope that they will receive the fullness of God’s mercy in the day of judgment, mercy that will grant them an eternal home in heaven.
CONCLUSION
1. 2 Pet 1:4: “For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust.”
1. Mercy is a quality of the whole nature.
1) It is a certain soft, sweet, tender, gentle, gracious atmosphere in which the whole man lives and breathes.
2) A Christian’s actions that point toward injury and wrong should melt away day by day, like icebergs that come floating down the tropical stream.
2. A merciful person lives in a soft sunshine of their own making.
1) And in it all the simple charities of life, which are like to common flowers that adorn and make sweet the woods and fields, flourish until the whole world rejoices in the life of those who live by mercy.
2) And their speech is delightful as the songs of birds, and their daily acts like the soft murmur of such streams as gently flow through meadows.
3) In all this inward beauty of soul they are blessed indeed, for mercy blesses him who gives it.” (S.A. Brooke)
THE SERMON ON THE MOUNT
“THE PURE IN HEART” (5:8)
INTRODUCTION
A. The beatitudes are laws of the mind.
1. These attitudes will help us make better decisions.
2. Better choices bring happiness.
1) Will be involved in the work and worship of the church.
B. “Blessed are the pure in heart”
1. To Jesus’ listeners—the heart was the TOTALITY OF THE INNER PERSON.
1) The heart is the SEAT OF CHARACTER.
2) The ORIGIN of desires, affections, perceptions, thoughts, reasoning, imagination, conscience, intentions, purpose, will and faith.
3) The heart is the CONTROL TOWER or COCKPIT.
2. Prov 4:20: Advice of father to son—Prov 4:23: “Guard your heart with all diligence, for out of it flows the issues of life.”
1) The heart is a switch house that receives freight cars loaded with moods, ideas, emotions and convictions—and puts them ON THE RIGHT TRACK.
2) Luke 6:45: “The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart.”
C. THE HEART IS THE CENTER OF SPIRITUAL LIFE.
1. If the fruit of a tree is bad, you don’t try to fix the fruit—you treat the roots (lemon trees).
1) If a person’s actions are evil, its not enough to change the habits—must go deeper—go to the heart of problem—PROBLEM OF THE HEART.
2. Since the heart is the source from which evil proceeds (Matt 5:28; 15:7-9, 18- 19), this is where purity must begin.
1) One cannot have a heart of pure motives and moral purity in serving God unless he has a CONVERTED HEART.
2) A heart that has been cleansed from the guilt of sin through faith in the blood of Christ—“cleansing their hearts by faith” (Acts 15:9—11:14—10:47-48).
I. “PURE”
A. The word “pure” is from the Greek katharos.
1. This word is used 28 times in the NT.
1) It is defined as “clean, pure, unsoiled, Matt 23:26; 27:59;
2) met. Clean from guilt, guiltless, innocent, Acts 18:6; 20:26;
3) Sincere, unfeigned, upright, virtuous, void of evil, Matt 5:8; John 15:3;
4) Clean ceremonially, Luke 11:41” (Harper).
2. Purity is the quality or state of being free from mixture, pollution or other foreign elements.
1) Unadulterated or unalloyed (Rev 21:21).
2) Unmixed, not mixed up with evil.
3) Not mixed feelings—not hypocritical (thinks or says one thing and does another).
3. Pure in heart is not ritual cleanliness (Matt 23:25-28).
1) It is a cleanliness at the CENTER of our total being—THE HEART.
2) This is where the cleanliness must start.
4. A refinery takes whatever comes in and purifies it.
1) The refinery does for products what your heart should do for you.
2) It takes out the bad and utilizes the good.
3) Just as a low-grade product (oil) would cause us to question the performance of a refinery, evil acts and impure thoughts should cause us to question the condition of our hearts.
4) Clean the refinery (heart) and the result will be a pure product—actions.
5) We usually reverse the order by trying to change the inside by altering the outside (Matt 15:7-8; 23:25, 27-28)—church going, Bible study, praying.
6) Meaningless without purifying the heart first—then you will see God.
B. What the Law taught Jews—God wants all of His people to be pure in heart.
1. To the Pharisees of Jesus’ day—ceremonial purity was more valuable than spiritual purity.
1) To them the heart had nothing to do with their ceremonial or ritualistic purity.
2) If a man kept the external ceremonies and rituals, he was considered pure.
3) Even though his heart might be filled with pride, bitterness, hate, envy, etc.
4) It was against this false concept of purity in religion that Jesus presented this beatitude.
5) This beatitude affirms once and for all that no matter how strict men might be in their observance of the externals of religion, they are not truly pure unless their hearts are right before God.
2. Imagine that God commissioned you to construct the tabernacle.
1) What material would you regard suitable to use in its construction?
2) Remember, this structure represents God’s dwelling place among His people (Ex 29:43-46).
3) We would imagine that Moses was thankful as we would be that God did not leave these matters for him to determine.
4) Rather, God revealed to Moses every detail concerning the construction of this most important dwelling place.
3. One of the most consistently striking aspects of God’s instructions concerning the construction of the tabernacle was that it was to be constructed of valuable and pure raw materials.
1) This is most evident with regard to the furnishings within the holy place and the most holy place.
2) The table of showbread, the ark of incense, and the ark of the covenant were overlaid with pure gold.
3) The candlestick, the mercy seat, as well as each of the articles that sat on the table of showbread, were made entirely of pure gold.
4) In addition, the olive oil, myrrh, and frankincense that were used in the tabernacle were to be in their pure form.
5) ONLY THE PUREST FORM OF THESE VALUABLE ELEMENTS WERE PERMITTED IN THE REPRESENTATIVE PRESENCE OF GOD.
4. Later, God authorized Solomon to construct the temple.
1) It, like the tabernacle, represented God’s presence and needed to be built of pure materials.
5. We have been reminded of these Old Testament facts to impress upon those who follow Christ that they are now God’s representative dwelling place.
1) Jesus spoke of the “temple” of his body (John 2:19-21).
2) Peter spoke of the “tabernacle” of his body (2 Pet 1:13-14).
3) The inspired word of God reveals that every Christian is the “temple of the living God” (2 Cor 6:16).
4) Certainly, God expects his contemporary earthly dwellings (Christians) to be as pure as his earthly dwellings of ancient times.
6. The pure in heart that are blessed by Jesus having ENTHRONED GOD in their hearts.
1) Jesus’ heart was perfectly pure because it was filled with divine presence.
2) And the Christian’s heart will also be pure as he allows God to dwell in it.
II. “FOR THEY SHALL SEE GOD”
A. Blessed are—present tense.
1. Ex 33:20; John 1:18; 1 Tim 6:16: Then how do the pure in heart see God?
1) See=often means to discern, understand, comprehend, experience, possess, enjoy.
2) EX: “I see what you mean.”
2. Eph 1:18: They see Him with the eyes of the heart—has eyes.
1) The heart has the ability to see what the physical eyes cannot see.
2) The physical eyes can see things, but only the heart can see the meaning of things.
3) 1 Cor 2:14-15: What the pure in heart can see, the impure in heart cannot see.
3. What a man sees in life is not only what is in front of his eyes, but what also is in his heart.
1) A doctor can see in a sick person what one who is medically uninformed cannot possibly see.
2) An artist can behold beauty in a painting which are meaningless to one who knows nothing about art. (The same is with a sport—soccer, baseball).
4. And so it is with the character of the heart, its knowledge and interests determines what it sees (comprehends and understands).
1) Tit 1:15-16: The impure of heart, that live wicked lives, do not know God, and thus it is impossible for them to behold God who is totally pure and holy.
2) 1 John 3:6; 3 John 11: They see only what they know and are interested in.
3) Therefore, to them nothing is pure.
4) The liar does not know truth, thus he cannot see truth in others.
5) The braggart does not know humility, thus he cannot see humility in others.
5. But the pure in heart who live godly lives, truly know God.
1) They recognize, understand, and accept whatever is pure in life (Phil 1:9- 11).
2) They see God in physical creation (Rom 1:20; Ps 19:1; 8:1-8; 139:1-6).
3) They see God in their manifold blessings (Jas 1:17).
4) They see God’s presence and providential guidance, even though it may involve suffering and persecution (Rom 8:28-39; Heb 13:5-6; Ps 84:5-7; 139:7-18). Should be able to say “I’m a better person.”
5) They see God in the Christ who dwells in them (John 14:7).
6) They see God in the good works they do (John 15:1-5)—vine and branches-fruit.
6. Who can be in fellowship (God’s presence; see God) with God? Ps 24:3-5.
1) Ps 16:8-11: “I have set the LORD continually before me…In Thy presence is fullness of joy; In Thy right hand there are pleasures forever.”
CONCLUSION
1. In the legend of Taj Mahal, a favorite wife of the Mogul emperor Shah Jahan died.
1. He honored her by building a temple for her tomb.
2. Her coffin was placed in the center of land and built a temple around it.
3. He went all out—no expense would be spared.
4. Weeks turned into months—building the temple consumed him.
5. One day he bumped into a wooden box—ordered a worker to get rid of it.
6. HE FORGOT IT WAS HER COFFIN.
2. We can also get caught up in building up the church and forget why.
1. We don’t mean to lose excitement, grow stale—come every week.
2. But something is missing—the one we come to honor hasn’t been seen.
3. Some see only the imperfections—what a lousy church.
4. Others see the Savior and say, “What a great Christ—His body is great!”
3. Which do you see?
1. Being pure in heart doesn’t mean sinless.
2. Ps.51:6-10: “truth in the innermost parts”
3. David was still interested in truth.
4. When you don’t feel the guilt over sin—NO LONGER PURE=LOST!
THE SERMON ON THE MOUNT
“THE PEACEMAKERS” (5:9)
INTRODUCTION
A. Every heaven-bound Christian is expected to be a peacemaker.
1. Christians are obligated to serve in that capacity.
2. Therefore, every Christian needs to consider the:
1) Meaning of the term.
2) Manner in which this service can be rendered.
3) Characteristics of the peacemaker.
4) Consequences which follow from being a peacemaker.
I. OLD TESTAMENT HEBREW EQUIVALENT IS “SHALOM”
A. It means completeness, soundness, well-being of the total person.
1. It was considered God-given and obtained by following the Law.
1) Ps 119:165: “Those who love Thy law have great peace, and nothing causes them to stumble.”
B. Shalom sometimes had a physical meaning.
1. Ps 4:8: SECURITY—“I will both lie down in peace, and sleep; for you alone, O Lord make me to dwell in safety.”
2. Isa 26:3: CONTENTMENT—“The steadfast of mind Thou will keep in perfect peace, because he trusts in Thee.”
3. Ps 122:6-7: PROSPERITY—“Pray for the peace of Jerusalem: ‘May they prosper who love you. May peace be within your walls, and prosperity within your palaces.”
4. 1 Sam 7:14: ABSENCE OF CONFLICT (WAR)—“And the cities which the Philistines had taken from Israel were restored to Israel, from Ekron even to Gath; and Israel delivered their territory from the hand of the Philistines. So there was peace between Israel and the Amorites.”
1) Shalom describes not only the absence of strife and conflict, but also the presence of serenity, prosperity, happiness and contentment.
2) It further describes right personal relationships among men—friendship and fellowship.
3) The peacemaker labors not only to remove strife and conflict from among men, but also to establish good will and happiness.
5. PEACE IS ACTIVE—God expected the Jews to be.
1) Ps 34:14: “Depart from evil and do good; seek peace and pursue it.” (1 Pet 3:11).
2) Prov 12:20: “Deceit is in the heart of those who devise evil, but counselors of peace have joy.”
3) The Jews were expected to work with their mind and body to produce and maintain peace.
II. PEACE (EIRENE) IN THE NEW TESTAMENT
A. The NT meaning often refers to the inner tranquility and the poise of the Christian whose trust is in God through Christ.
1. God sent His Son to make peace with us.
1) Isa 9:6-7: “Prince of peace” (2:2-4—peaceful nature of the kingdom).
2) Rom 5:1: It is the combination of hope, trust, and quiet in the mind and soul, brought about by reconciliation with God (2 Cor 5:17-21).
2. Therefore, peace is one of the great and prominent themes in the NT.
1) The Greek word for peace is eirene—occurring in every book (88 times).
3. Such peace was proclaimed by angels at the birth of Christ (Luke 2:14).
1) Matt 5:9: By Christ Himself.
2) John 14:27; 16:33: Christ at the Passover feast before His death.
III. “FOR THEY SHALL BE CALLED THE SONS OF GOD”
A. Christians are first to have peace with God (Rom 5:1)—2nd—with man.
1. Helping others to have peace with God and man.
1) Rom 12:18: Are you sowing the seeds of peace? Always have to have own way?
2) Rom 14:19: Bringing inner peace to troubled hearts?
3) Heb 12:14-15: We are to be constantly and persistently involved.
4) Jas 3:18: The kind of character we are to have.
5) Jas 4:1-2: This is the cause of the most awful impulses—from the depths of the human soul.
2. Resentment is a weakness in our own character.
1) We can overcome injustice by possessing the right attitudes.
2) We can battle evil with truth—we can be victorious!
3) Peacemakers show what a vital and dynamic force Christianity really is.
B. A peacemaker is a maker of peace—not just a peace lover.
1. There are those who consider themselves peacemakers but who do nothing positive to bring about peace—thinks things will work themselves out.
1) The peacemaker is prepared to suffer for the cause of peace.
2) This peace is not the peace of avoiding the issue, but it is the peace that comes from FACING the issue no matter what the risks may be.
2. Sons—Characteristics of the Father and Jesus (John 14:7).
1) While the Lord calls the peacemakers sons of God, the world often heaps upon them the worst kind of verbal abuse (Matt 5:10-12).
2) No matter what the world may call the peacemakers, the Lord still calls them sons of God.
3) And only the name He gives them shall finally stand in the end.
3. The Pharisees and Sadducees claimed to be sons of Abraham.
1) They didn’t practice what they preached—intimidation, misrepresented, lies, contentious, rude, boastful, suppressed evidence, killed.
2) These were not pagans but God’s covenant people—all O.K. under certain conditions.
3) Can we learn a lesson from these Jews?
C. When Jesus preached the Sermon on the Mount, the world was sadly divided.
1. Conflict and hatred between men of different races and religions was common.
1) When a Jew offered his usual morning prayer, he thanked God that he was not made a Gentile, a slave or a woman.
2) When traveling from Judea to Galilee, they would take the long way around through Perea to avoid passing through Samaria.
3) The Greeks believed that there was a natural division between them and barbarians.
4) Greek boys were trained from the earliest age possible to hate everyone who was not a Greek.
2. 1 Cor 1:10-12; 3:3: There is no greater tragedy of conflict and separation among men than divisions in the Lord’s church.
1) What a sad spectacle (commentary) it is to see people who have accepted the same Lord as their authority and Savior and the same God as their Father, share in a common salvation—but are torn apart by bitterness, strife and unbrotherliness.
2) Corinth should feel a deep sense of shame concerning their condition.
3) They were commanded to diligently work hard to break down every barrier that separated brother from brother in the household of God.
4) These young Christians were involved in worldly strife because they still conducted themselves toward brethren they differed with according to a worldly philosophy.
5) What is the world’s problem? Why couldn’t they get along with each other?
ANS: 1 Cor 4:6: “arrogant” (Lit. puffed up).
3. A church set a tape of 16 doctrinal topics that agitated them.
1) They admitted these issues were not their real problem but also they didn’t know what the real problem was.
2) The preacher’s first reaction—the situation was hopeless.
3) There are so many different backgrounds, philosophies, and opinions.
4. The preacher heard the tape again—impressed by two things.
1) They were trying to determine how they might work together.
2) They had an obvious respect for each other.
5. The preacher thought—this is an unusual situation.
1) Then realized—it is normal.
2) Different religious backgrounds—learn how to work together while they grow doctrinally.
3) Problems will always exist and they will never go away.
4) They are not supposed to.
5) Its not unusual when a church grows as it should—normal.
IV. THE HAPPINESS OF THE PEACEMAKERS
A. Every true peacemaker finds happiness within himself.
1. Who are truly happy—the irritable, the conceited, those who are always ready to stir up strife and get into a squabble—or the gentle, the kind, the friendly, those who love peace and who zealously labor to make peace in their family, neighbors, friends, co-workers, the brethren, strive to bring sinners to the God of peace?
1) Mark 9:50: “Be at peace with one another.”
2) Rom 14:19: “So then let us follow after things which make for peace.”
3) 1 Thes 5:13: “Be at peace among yourselves.”
4) Heb 12:14: “Follow after peace with all men.”
5) Jas 3:18: “And the fruit of righteousness is sown in peace for them that make peace.”
THE SERMON ON THE MOUNT
THE PERSECUTED (5:10-12)
INTRODUCTION
A. The work of a peacemaker is not easy.
1. God’s people must also be willing to endure persecution.
1) Not because you are rude, obnoxious, cocky, hypocrite, or false doctrine, but “for the sake of righteousness.”
I. “PERSECUTED FOR THE SAKE OF RIGHTEOUSNESS”
A. The haughty, selfish, backbiters have no right to be comforted from this verse.
1. The wicked can’t tolerate those who God accounts righteous.
1) Our attitudes and actions are in constant protest against their character.
2) Two opposing forces are at war.
3) If we’re always at peace with the wicked, we are in the process of falling.
4) The more faithful one is – the more difficult life will be in serving God.
2. The beatitudes are contrary to the wisdom of the world.
1) Poverty in spirit runs counter to human pride.
2) The spirit of mourning over one’s sins before God is resented by the callous, indifferent, and self-satisfied world.
3) A meek and quiet spirit is regarded as a cowardly weakness.
4) The craving for righteousness rebukes the cravings of the carnal man.
5) The merciful spirit exposes the hard-heartedness of the world.
6) Purity in heart is the opposite of the unclean hearts of worldly men.
7) And the peacemakers cannot be endured when they persistently teach us and are quarrelsome.
• Developing these beatitudes is a threat to those who are not trying to live by them.
B. The kingdom is worth dying for.
11: 1. “Blessed are you when people insult (revile; reproach) you and persecute you, and falsely say all kinds of evil against you because of Me.”
Acts 24:5: “For we have found this man a real pest and a fellow who stirs up dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.”
1) The first-century Christians greatest persecution came from religious leaders.
2) Oftentimes, religious leaders make the greatest spiritual pretentions.
II. “REJOICE AND BE GLAD”
A. Persecution is not a mark of displeasure with God.
1. Persecution is not an indication that the cause of Christ will fail.
1) This is to be an unrestrained joy.
2) Don’t let persecution keep us from enjoying every spiritual blessing.
2. Criticism and persecution are hard to accept.
1) No one enjoys being persecuted for righteousness sake.
2) There is no other beatitude which more clearly illustrates the point that true happiness is something which is from within, distinct from one’s outward circumstances.
B. This principle was taught to the Jews.
Ps 17:15: “As for me, I shall behold Your face in righteousness; I will be satisfied with Your likeness when I awake.”
Ps 71:14-16, 20-21: “But as for me, I will hope continually, and will praise You yet more and more. 15 My mouth shall tell of Your righteousness and of Your salvation all day long; for I do not know the sum of them. 16 I will come with the mighty deeds of the Lord God; I will make mention of Your righteousness, Yours alone… 20 You have shown me many troubles and distresses will revive me again, and will bring me up again from the depths of the earth. May you increase my greatness and turn to comfort me.”
1. Heb 11:32-40: Summarizes all those taught in the O.T.
1) Every one of those mentioned were Jews who tried to live by the beatitudes.
2) All of them were persecuted by those (often other Jews) who didn’t live by them.
2. Dan 3:20: These 3 Jews would not worship a man.
1) Why not? – They were God’s people (Est 3:13).
C. “For in the same way they persecuted the prophets who were before you.”
1. Why rejoice? “For your reward in heaven is great;”
1) ISAIAH – Justin Martyr accuses Jews of sawing him in half alive with a wooden saw.
2) AMOS 7:10-13 – He was told to prophecy elsewhere.
3) JEREMIAH 9:1-8 – His own people mocked him.
4) ELIJAH – 1 Kings 18:17; 19:2 – Upon showing his God was more powerful than 850 false prophets he was despised.
5) MICAIAH – 2 Chron 18:17 – He was hated.
6) NEHEMIAH 4 – He was oppressed and defamed.
7) ZECHARIAH 11:2 – His work was not appreciated according to its true worth.
• When Christians are persecuted they are associated with notable prophets of old.
2. Jesus’ teaching was not a contradiction of prophecies concerning His death.
1) John 15:13: His followers would be persecuted for the same reason.
2) 2 Tim 3:12: Is this still true today? Yes, unless you are not pure!
3. Persecution is one of the finest compliments that your enemies can pay you.
1) It shows they are taking you seriously.
2) When we are not persecuted, could it be that our Christianity is so timid that the wicked do not persecute it but simply ignore it?
3) A compromising, lukewarm, just going through the motions Christian will never be persecuted because he poses no threat to those who oppose Christ and His teaching.
4) If lukewarm – The world does not even know we are here.
5) The lukewarm character is not a threat to the ungodly.
6) To be persecuted for the sake of Christ is to be complimented as a real Christian, and this is grounds for rejoicing.
CONCLUSION
1. What makes it so bearable is the realization that there will be an eternal end to it.
1. Heaven will be so superior to it, that the exchange at any cost is well worth it.
1) In a world of injustice, God once and for all tipped the scales in the favor of the sons of God – HOPE!
THE SERMON ON THE MOUNT
THE POWER OF INFLUENCE
INTRODUCTION
A. One of the most profitable exercises in Bible study for Christians is to consider various passages in the NT where Christians are described.
1. What is a Christian?
1) What does it mean to be a Christian?
2) What is expected?
3) What is our relationship to the world around us?
2. All of these questions are answered in various NT passages—Matt 5:13-16 is one that deals directly with THE CHRISTIAN’S RELATIONSHIP TO THE WORLD AROUND US.
1) It ought to be obvious when people get to know us—that we are Christians.
2) And the way we live for Christ ought to have some INFLUENCE.
B. In “The Beatitudes”, the character and blessedness of the citizens of the kingdom were described.
1. 10-12: Jesus described the attitude the world would often display towards the citizens of the kingdom.
1) 13-16: Jesus now proceeds to describe the opposite: The INFLUENCE of the kingdom upon the world.
2) He does this by using 2 metaphors: “salt” and “light”.
2. The thought now shifts from character and privileges to responsibility.
1) Consistent with the principle explained to Abram—“I will bless you and you shall be a blessing.”
2) POINT: GOD USES PEOPLE TO BLESS PEOPLE.
3) He blesses others through those He has blessed.
3. Christians (the blessed) are meant to permeate society as agents of redemption through a godly influence that brings the lost into the realm of blessing.
1) And to fail in this is to fail in a fundamental role God intends for us.
2) Being blessed by God (3-12) is never an end in itself, but a means to an end.
3) GOAL: 5:16: “Glorify” God.
I. WHAT IS INFLUENCE?
A. Influence is that moral or spiritual force, power or capacity by which we have an effect upon a person, condition, or development.
1. One of the most striking ways the Bible teaches us concerning the power of influence is with the illustration of leaven (1 Cor 5:6; Gal 5:9).
“A little leaven leavens the whole lump of dough.”
1) The word “leaven” is used 11 times in the NT.
2) In each place it is used with reference to the pervading power of influence.
2, Leaven is a substance that causes fermentation, like yeast.
1) When only a small amount is added to a large lump of dough it ferments the whole lump.
2) Though it is small in quantity it permeates the whole substance with which it comes in contact.
3) So it is with influence—it only takes a LITTLE TO HAVE A GREAT EFFECT.
B. There are two kinds of influence (Matt 7:15-20).
1. There is BAD INFLUENCE.
1) Solomon’s wives (1 Kings 11:1-13).
2) Ahaz (2 Chron 28:22-23).
3) Those who sat at meat with Herod (Matt 14:9-10).
4) The Pharisees (Matt 23:13).
5) Jezebel of Thyatira (Rev 2:20).
6) 1 Cor 15:33: “Evil companionships (communications) corrupts good morals (manners).”
7) Eccl 9:18: “One sinner destroys much good.”
2. There is GOOD INFLUENCE.
1) Esther (Est 4:14).
2) Paul in Caesar’s household (Phil 4:22; Acts 28:30-31).
3) The jailor in his household (Acts 16:25-34).
4) The brethren at Appius (Acts 28:15).
3. Yes, there are 2 kinds of influence and everyone has one kind or the other Matt 12:30: “He who is not with Me is against Me; and he who does not gather with Me scatters.”.
1) The kind of influence we have on others is based on what we allow to influence ourselves.
2) If we are not careful some influences may be slowly corrupting and changing us.
3) One can see the influencing power of leaven by the way it changes the dough.
4) When leaven is allowed to come in contact with the dough, even though the change is slow and gradual, it eventually changes that entire lump.
II. INFLUENCE-WELL, YOU HAVE IT! EVERY PERSON HAS INFLUENCE
A. The power of influence is staggering.
1. Astronomers, watching the peculiar behavior of the planet Uranus, deducted that it must be under the influence of another planet.
1) Being convinced, they pointed their great telescope in the correct direction and discovered the planet Neptune.
2. A suspended 500 pound bar of steel can be made to swing like a pendulum by swinging repeatedly against it a small rubber mallet for 30 minutes.
1) Like that little cork, we are exerting influence.
2) A Christian may be a BLOT or a BLESSING.
3) But he cannot be a blank!
3. We are born with influence.
1) A little baby changes the whole household, with trips being postponed, meals rescheduled, and sleeping hours being adjusted.
2) The birth of Moses influenced his parents, his sister, Pharaoh’s daughter, and Pharaoh himself.
3) The birth of Christ influenced His parents, the shepherds, the wise men, the innkeeper, even the king on his throne (Herod).
4. We cannot lose our influence—can change it.
1) We may lose our good influence, but we still have influence—BAD!
5. Our influence is not put in the coffin with us—it lives on and on (Rev 14:13; Heb 11:4).
1) An evil man when dying cried, “Gather up my influence, and bury it with me.”
2) But of course, whether our influence has been good or bad, such is not possible.
3) The “sins of Jereboam the son Nebat” continued to be felt long after his death (1 Kings 15:34; 16:30-31).
4) Omri had been dead 200 years and Ahab 170 years but Israel was still being influenced by them (Mic 6:16).
B. We consciously or unconsciously exert influence upon those with whom we come in contact.
1. Rom 14:7: Paul said it this way: “For not one of us lives for himself, and not one dies for himself.”
1) There was a flour miller who, after the day’s work, went into the commissary.
2) Everywhere he went in the store he left little traces of flour.
3) So every life we touch we influence to some degree, leaving upon it some trace of ourselves.
2. We must not allow our influence to become a stumbling block to others.
1) Matt 18:6-7: “Whoever causes one of these little ones who believe in Me to stumble, it is better for him that a heavy millstone be hung around his neck, and that he be drowned in the depth of the sea. Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes!”
2) What are you allowing to influence your life?
3) What kind of influence are you having on those around you?
3. A little clock in a jeweler’s window in a certain western town stopped one day for half an hour at 8:20.
1) School children, noticing the time, stopped to play.
2) People hurrying to the train looked at the clock and began to walk more slowly.
3) Professional men, after looking at the clock, stopped to chat longer.
4) And, all were LATE because one small clock stopped.
5) These people didn’t realize how much they depended upon that clock till it led them astray.
4. Likewise, Christians may unconsciously depend upon the influence of Christians.
1) You may think you have no influence, but you cannot go wrong in one little act without influencing others in some way (leading others astray).
2) God’s word says none of us lives to himself.
5. True story: A man attended a gospel meeting.
1) For several days the truth went unheeded.
2) Near the close of the meeting one young man pushed his way to the aisle and courageously walked down to obey the gospel.
3) Of those present, he was considered the least likely to respond to the invitation.
4) The impact of that young man’s decision was felt over the entire audience.
5) 32 other friends of his followed him down the aisle.
6) It would be interesting to know how many hundreds of persons those 32 in turn have helped down some aisle somewhere in the intervening 30 years.
7) The influence of that one boy who led the way will live after him.
8) He, perhaps, is unaware, but that is the way with influence.
9) It sways lives one way or another.
10) You and I do that every day.
11) Few things work so quietly yet so effectively, as influential power.
6. Truly, we influence others and are influenced by others.
1) Peter said in John 21:3, “I am going fishing.”
2) Then the other disciples said, “We will also come with you.”
3) Hosea said in Hosea 4:9, “And it will be, like people, like priest.”
4) The 10 faithless spies “made the heart of the people melt with fear” (Josh 14:8; Num 13:26-14:5).
7. Someone has said that you can count the number of seeds in an apple, but you cannot count the number of apples in a seed.
1) You can count the number of people who respond to the gospel and are baptized, but you cannot count the number of good things done in the life of one person who becomes a Christian.
2) Example: Dave Smith—50 people were baptized.
B. We must guard our influence (Eph.4:1).
1. Coach: “You represent the team, the school and the sport.” (employees).
1) As a Christian you represent more than yourself.
2) You represent Jesus Christ, Christianity itself, the local church, etc.
3) Guard the ideals of all these well—let us guard our influence.
2. Our influence is predicated on or reputation, and our reputation upon the kind of lives we live.
1) Therefore , to guard our influence we must guard our lives.
2) Prov 22:1: “A good name is to be more desired than great riches.”
3) Let us exercise every precaution necessary, and exert every effort possible, to protect and maintain Christ’s glorious name, the church’s reputation and ours.
3. A Christian may strive for being a good influence and miss it.
But let him grow within himself:
1) In self-control
2) In conscientiousness
3) In purity
4) Submission—and then he will not miss being a good influence.
CONCLUSION
1. A fine little girl passed away.
1. Trying to determine what would be a fitting epitaph to put on her marker, her friends finally decided to inscribe this:
1) “It is easier to be good when she was around.”
2) Let us make doubly sure that we only exercise a good influence upon those with whom we come in contact, making it easier for them to be good when we are around.
2. Every step of inward progress makes us worth more to the world and to every cause with which we may be identified.
1. John 15:4: “Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, so neither can you, unless you abide in Me.”
1) The road to being a good influence is simply the highway of duty and loyalty.
2) Let a Christian press nearer to Christ and let the power (energy) of Christ’s influence—he will certainly be growing in being a powerful influence for good.
THE SERMON ON THE MOUNT
“YOU ARE THE SALT OF THE EARTH” (5:13)
INTRODUCTION
A. Jesus just described the attitude of the world toward Jesus’ disciples (possessing all the beatitudes).
1. Now—No matter how despised and insignificant Jesus’ disciples appeared— it is the disciples of Christ and not the Pharisees, or the world that are the salt of the earth.
2) The ones the world hates the most are the ones the world owes the most (includes religious people).
I. A DESCRIPTION TO APPRECIATE
A. SALT IS AN ABSOLUTE NECESSITY.
1. Everybody is familiar with salt—found in literally every household in the world.
1) Salt is one of God’s indispensables, as much so as water, air, and food.
2) We can get along without paint on our walls, carpets on the floors, drapes on our windows, and chandeliers, but we cannot make it without salt.
3) Salt is “an absolute necessity for life. Sodium is involved in muscle contraction, including heartbeats; in our nerve impulses; in the digestion of body-building protein. Salt regulates the exchange of water between our cells and their surrounding fluid, which carries food in and wastes out. Without salt the body goes into convulsions, paralysis, and death. Put blood cells in a salt-free fluid and they burst. Where it was scarce, salt was traded ounce for ounce with gold—for as the Roman statesman Cassiodorus observed, ‘Some seek not gold, but their lives not a man who does not need salt.’ Rome’s major highway was the Via Salaria (Salt Road). Those ‘worth their salt’ were paid a salary. That word comes from salarium, money paid soldiers to buy salt. Throughout history, common salt has played an uncommonly large role. Rulers jealously preserved salt monopolies, decreeing death to salt smugglers, for the control of the life-essential substance also gave them control of the populace. During the grim winter of Napoleon’s retreat from Moscow, salt starvation decimated his troops, lowering resistance to disease. Epidemics spread. Wounds that might otherwise have healed became fatal. Thousands died. Homer dubbed it ‘divine’; Plato hailed it as ‘a substance dear to the gods.’ Jews sealed covenants by exchanging salt. From cells in our brains and bones to customs that spice our language and history, salt penetrates every aspect of our existence.”
(“Salt—The Essence of Life,” National Geographic, Vol. 152, No. 3, September 1977)
2. Jesus Himself, as a boy, must have watched His mother use salt as a preservative.
1) Everybody would know about its practical use.
2) Jesus used images and word pictures which were familiar to the common people.
3) He wanted them to understand certain truths.
3. Christ wants us to understand and feel our needfulness and importance.
1) The loss of a Christian, by his backsliding into the world, is a costly immeasurably great loss.
B. SALT MUST COME IN CONTACT WITH THE SUBSTANCE TO BE PRESERVED, FLAVORED, OR OTHERWISE INFLUENCED.
1. Wisdom, tact, and diplomacy are all greatly needed in saving souls.
1) However, it is possible to lay so much emphasis on “tact” that we never make “contact.”
2) Salt must be rubbed into the meat. Some cases soaked in salt water.
3) Salt will do no good if it stays in the storage cellar.
4) Salt is only valuable when it is in the midst of things.
5) Salt has to get out of the salt-shaker—or it’s useless.
2. Have you ever heard of monasticism?
1) It means an exclusive, solitary life.
2) It is believed by some—that the highest level of religious experience is, to leave society and live in extreme solitude.
3) It almost always includes some vow of poverty, a prohibition against personal ownership, fasting, silence and other forms of discomfort and discipline.
4) Even today, in various branches of Catholicism, Islam and Hinduism, there are monks who live in communitarian conditions—they say, to pursue an ideal life of holy perfection.
3. There is no passage in the Bible, no place in the NT that I’m aware of—where God tells His people to do this.
1) We are certainly not to let the culture govern us or seduce us into sinful behavior.
2) There are certain groups of people we should not associate with because of the moral dangers involved (1 Cor 15:33; 2 Cor 6:14-17).
3) But we are not commanded, and there is no approved example that illustrates monasticism.
4. Christians must permeate society.
1) Tit 2:12: We are “we are to live sensibly, righteously and godly in the present age.”
2) Col 4:5-6: Tells us to “Conduct yourselves with wisdom toward outsiders, making the most of the opportunity. Let your speech always be with grace, seasoned with salt, so that you may know how you should respond with each person.”
3) 1 Pet 2:9-12: Teaches us to “proclaim the excellencies of Him who has called you out of darkness into His marvelous light…abstain from fleshly lusts, which wage war against the soul. Keep your behavior excellent among the Gentiles…”
4) We cannot do what these passages teach if we leave society and live alone.
5. Get to know your neighbors—develop a friendship—let them see you as a disciple of Christ.
1) Get to know the people you work with, and you will find many opportunities to show people what’s good and right.
2) Naturally, you will be closer to God’s people—but guard against spiritual arrogance, snobbery and self-righteousness.
C. SALT PRESERVES AND RETARDS DECAY.
(also used as an antiseptic, preventing infection)
1. Meats are salted to preserve them.
1) “Retard”—means to slow down the decay process—not prevent it entirely.
2) We can’t see the effect of salt—but we know it works. (Light is visible).
2. Salt cannot make a rotten piece of meat good again.
1) Some people Jesus came in contact with never changed.
2) Some who saw His miracles and even witnessed His resurrection fell into sin.
3) Many who heard the gospel preached by the apostles never did anything about it.
4) Some people have already decided to serve the devil.
3. Christ’s statement is to believers and it is emphatic:
1) “You and you alone are the salt of the earth.”
2) Gen 18:20-32; 19:23-33: This point is illustrated in Abraham’s conversation with God over Sodom.
3) Jer 5:1: In God’s dealing with Jerusalem, “Roam to and fro through the streets of Jerusalem, and look now, and take note, and seek in her open squares, if you can find a man, if there is one who does justice, who seeks truth, then I will pardon her.”
4. Prov 14:34: The strength of any nation is not in intellectual attainment, scientific discoveries, or the building up of gigantic armaments—but, in the godliness of its citizens.
1) So from God’s point of view, the citizens of the kingdom give the world what good “flavor” it has!
5. Salt also irritates.
1) Not everyone will like salt—want candy and ice cream.
2) Real living Christianity “rubs” this world the wrong way.
3) The only salt that will not irritate is salt that has become tasteless.
4) The Lord said such salt is “good for nothing anymore, except to be thrown out and trampled under food by men.”
D. SALT PURIFIES (2 Kings 2:19-22).
1. Salt induces healing and removes impurities from a cut foot.
1) Christians are to be pure (Mt.5:8)—and they are to purify.
2) EX: Conversation is often changed from the obscene to the pure upon the appearance of a Christian.
E. SALT CAN BE DESTRUCTIVE.
1. Salt on the lawn will kill the grass.
1) Too much salt in our systems is bad on our blood pressure.
2) Jer 1:10: There is a time for us to “root out, and pull down, to destroy and to throw down,” as well as “to build, and to plant.”
3) Jer 23:29: “Is not My word like fire?” declares the LORD, and like a hammer which shatters a rock?”—(hearts of stone—pride).
2. 2 Tim 4:2: There is a time to reprove and rebuke.
1) Eph 5:11: We are to also ‘reprove (lay bare, expose)” evil.
2) 2 Cor 10:4-5; Eph 6:17: God’s word at times is destructive.
F. SALT IS PENETRATING.
1. Placed in a food, salt penetrates and influences the whole substance.
1) It is aggressive.
2) Acts 8:1, 4: The early Christians in their aggressiveness influenced the whole world (Col 1:23).
3) Matt 28:19-20; Mark 16:15-16: How far have we gone?
2. Salt speaks for itself.
1) We do not have to wear a placard saying, “I’m a Christian.”
2) By our words, works and attitudes others will soon come to know that we are His disciples.
3) What about a Christian working next to a co-worker for 10 years not knowing that he was a Christian?
4) Acts 4:13: “Now as they observed the confidence of Peter and John, and understood that they were uneducated and untrained men, they were marveling, and began to recognize them as having been with Jesus.”
G. SALT CREATES THIRST.
1. Many are Christians today because they were encouraged by the happy, spiritual and wholesome life of a parent, companion, schoolmate, co-worker, neighbor, friend, or teammate.
1) We just want to be better after being with some people—salt of the earth.
2) John 4:7-15
H. SALT BLENDS.
1. When salt is placed in a food, it does not dominate the dish.
1) Rather, it blends in and brings out the best in the other ingredients of the dish.
2) Eph 4:16: Christians are to contribute their part to the overall good and efficient functioning of the body (Heb 10:24).
3) Yes, we are to bring out the good in others.
4) 1 Cor 12:21: We do this by exhorting, commending, encouraging, expressing confidence, etc., not by criticizing and depreciating others.
II. A DANGER TO AVOID: “BUT IF THE SALT HAS BECOME TASELESS”
A. THE PRESENCE OF SALT MAKES A DIFFERENCE.
1. Salt does all the above things—not because it is like what it influences, but because it is VERY UNLIKE IT!
1) The presence or absence of salt spells the difference between palatable food and tasteless food, and between corruption and purity.
2) Tasteless—The word in Greek has the idea of something that has LOST ITS ESSENTIAL CHARACTERISTICS.
3) Our word “moron” is related to the Greek root of the word used here.
2. Mark 2:1-12: The presence of Jesus always made a difference.
1) He could not be ignored.
3. Does our presence make any difference in the local church, the home, or the community?
1) “Oh, they won’t miss me,” is probably an indictment of oneself, rather than on the local church of which one is a member.
2) Eph 3:16-19; 4:12-16: Does our presence or absence make any difference in the edification (teaching) of the church? Involved in teaching or learning?
3) 1 Cor 8:12: If you give according to your ability you will make a difference.
4) Teaching or learning to teach the lost will make a difference.
5) Habitual visitation will make a difference.
B. SALT GIVES FLAVOR.
1. Based on the context, Jesus probably uses this illustration to emphasize salt’s ability to enhance flavor.
1) Salt has the ability to give flavor to that which is otherwise bland.
2) Job mentioned this ability in Job 6:6: “Is tasteless food eaten without salt, or is there flavor in the white of an egg?”
3) Christians, as the salt of the earth can sweeten the disappointments and lighten the burdens that others are experiencing.
* Rom 12:15: “Rejoice with those who rejoice, and weep with those who weep.”
* 1 Thes 4:18: “Therefore comfort one another with these words.”
* Gal 6:2: “Bear one another’s burdens, and thus fulfill the law of Christ.”
2. With pure salt it actually never loses its flavor.
1) But when mixed with impurities salt can lose its ability to enhance flavor.
2) If we allow “impurities” into our lives, we too will lose our ability to be a “flavoring agent” for the world.
III. A DESTINY TO ABHOR: “HOW WILL IT BE MADE SALTY AGAIN?
IT IS GOOD FOR NOTHING ANY MORE”
A. IF WE LOSE OUR “FLAVOR” HOW ARE WE GOING TO BE “SEASONED”?
1. Just as salt is deemed worthless and discarded so un-Christ-like Christians shall be cast out of the kingdom (Matt 22:13).
1) Impurities prevent us from being useful.
2) Salt in the eastern countries is found in the earth in veins or layers, and when it is exposed to rain and sun it loses its saltiness.
3) Likewise, a Christian can lose his good influence.
2. How else can a Christian lose his flavor?
1) This verse immediately follows the beatitudes (“beautiful attitudes”).
2) Therefore it is reasonable to conclude that those who possess the qualities expressed in the beatitudes are truly the salt of the earth.
3) We may lose our flavor by failing to be: poor in spirit, mourners, meek, intense desire for righteousness, merciful, pure in heart, peacemakers, and happy even when persecuted, insulted and falsely accused.
4) We lose our flavor when we lose from our characters those inherent qualities of salt we discussed.
B. CHRISTIANS MUST RETAIN AND PRESERVE THEIR DISTINCTIVENESS
1. We must avoid becoming a part of the world we seek to influence!
1) DANGER: We set out to know people in order to show the influence and power of Christ—but if we are not careful to remain devoted to the Lord—THE WORLD INFLUENCES US!
2) As we spend time with people in the world—something happens, and we gradually begin to imitate their habits.
3) We begin to talk like the world, dress like the world, party like the world and think like the world—DO YOU SEE WHAT CAN HAPPEN?
2. Rom 12:1-2: As we seek to influence the culture, people and society—we must constantly remind ourselves—WHO WE ARE, WHAT WE BELIEVE, AND WHAT OUR VALUES ARE!
1) I’m a child of God, a member of the Lord’s church, a follower of Christ.
2) My purpose and goal is not earthly, but heavenly.
3) On moral issues and religious issues—God’s word is what I believe.
4) I am not ashamed of the gospel.
5) I am not intimidated by the secular powers, not swayed by ambition, and not inflamed for money or for whatever is sinful.
3. As we live as true salt—there will be a sense of alienation.
1) Some may laugh at us when we refuse to join them in their worldly ways.
2) Some may avoid us at work, or in the neighborhood.
4. But the LOVE AND APPROVAL OF GOD AND THE PROMISES OF CHRIST SHOULD BE ENOUGH FOR US TO OVERCOME THIS ALIENATION.
1) Worshiping and working together, edifying one another as we pray, sing, L.S. give, and studying together will help us to continue to exert the wholesome influence that is part of being a Christian.
C. “EXCEPT TO BE THROWN OUT AND TRAMPLED UNDER FOOT BY MEN”
1. In a book entitled The Land and the Book, by Thompson, a story is told about a merchant of Sidon who transported from Cyprus a great quantity of salt.
1) To cheat the government out of duty, he had transferred the salt to the mountains.
2) He rented 65 houses and filled them with salt.
3) Such houses having earthen floors, some of the salt was next to the ground and spoiled.
4) Large quantities of it were literally thrown into the road and trodden under foot.
5) Thus, savorless salt has become so useless that it is not to take the place of the real commodity.
2. In like manner a Christian can so conduct himself that, not only will he lose his influence for good but he will be eternally separated from God in the lake of fire (2 Thes 1:7-9; Matt 13:41, 43; 25:30, 41, 46).
CONCLUSION
1. When evaporated, every ton of water from the Atlantic Ocean yields 81 pounds of salt.
1. Pacific Ocean—79 pounds of salt to a ton of evaporated water.
2. Arctic and Antarctic—85 pounds.
3. Dead Sea—187 pounds.
2. Review qualities of salt:
1. After observing the qualities of salt in this lesson, it is challenging, humbling and provoking to ask ourselves, “How much of the salt of Christian influence do I have in me?” “Am I different from the world?”
1) To make a lasting impact on the world, the people around us—we must be DISTINCT FROM THE WORLD, NOT IDENTICAL TO IT.
3. FROM GOD’S VIEWPOINT: “You are the salt of the earth!
1. This is a description to appreciate, a danger to avoid and a destiny to abhor.
THE SERMON ON THE MOUNT
“YOU ARE THE LIGHT OF THE WORLD” (5:14-16)
INTRODUCTION
A. This section tells of the relationship of the citizens of the kingdom to the world FROM GOD’S POINT OF VIEW: “You are the salt of the earth.”
1. Jesus continues His teaching concerning the citizens of the kingdom describing their PRIMARY FUNCTION in the world: “You are the light of the world.”
B. Jesus Himself, as a boy probably saw His mother many times lighting the lamps after the sun went down.
1. Jesus used images and word pictures which were familiar to the common people so they can clearly understand certain truths.
2. Jesus is not contrasting the Law of Moses with the gospel.
1) Deut 4:5-8: Taught the same principle as the Sermon on the Mount.
2) Ezek 5:5-10: Why Jerusalem? Center of nations—on a major trade route.
3) Mal 3:12: If repent—nations will call you “blessed.”—if not repent destroyed.
C. This striking metaphor is most fitting since the world is in darkness (Col 1:13; 1 John 5:19; John 3:19-21).
1. The world is…
1) In the darkness of sin (Rom3:9, 23).
2) In the darkness of superstition and ignorance (Acts 17:22-31; Eph 4:17-18).
3) Traveling toward outer darkness (Matt 25:30).
2. This beautiful word picture gives dignity to the Christian life for, “light” is frequently used in connection with divine things:
1) God (1 John 1:5; Jas 1:17—“Father of lights”)
2) Christ (John 1:1-9—“light of the world”)
3) The Word (Ps 119:105; 2 Cor 4:3-6—“light of the gospel”)
4) Righteousness (Rom 13:12—“lay aside deeds of darkness and put on the armor of light” )
5) Christians (Phil 2:15—“appear as lights in the world”; 1 Thes 5:5—“sons of light”)
D. “You” is again emphatic:
1. “You together and no one else, are the light of the world.”
1) Here are some characteristics of light which are applicable to the Christian.
I. A FITTING PICTURE
“You are the light of the world. A city set on a hill that cannot be hidden.”
A. LIGHT REVEALS AND ILLUMINATES (Eph 5:13; Luke 15:8)
1. The candlesticks in the tabernacle illuminated things divine in the holy place (Ex 25:37; Num 8:2).
1) A blind man carried with him a lighted lantern wherever he went. When asked why he did such a thing, he replied, “To keep others from stumbling over me.”
2) Christians are to so live that they will never be stumbling blocks, but that they will rather reveal and illuminate the straight and narrow way that leads to glory, so as to enable others to find it (Matt 7:13-14).
B. LIGHT BANISHES DARKNESS (Gen 1:2-4)
1. Light and darkness do not dwell in the same place.
1) When light appears, darkness makes it exit.
2) The presence of a Christian will make a difference.
3) Because of Christians there should be less evil in the world.
C. LIGHT WARMS, COMFORTS, AND CHEERS (Eccl 11:7)
1. Why do sick people get worse in the night, but show improvement at the breaking of day?
1) Do you remember how comforting and assuring the light was when you heard something in the night and flipped on the light?
2) There are many who need to have their hearts warmed by being told to cast all their anxiety upon God because “He cares for you” (1 Pet 5:7).
3) Some need to be assured that “all things work together for good to those who love God” (Rom 8:28).
D. LIGHT GUIDES (Ex 13:21; Matt 2:9)
1. During a snow storm, with the roads blotted out by snow cover, a physician was able to make his way to the gravely sick patient by following the lighted lanterns which had been hung out on the porches of the houses along the way,
1) Phil 2:15-16: It is interesting to note that immediately after saying, “you appear as lights in the world,” Paul says, “Holding forth the word of life.”
2) May we be instrumental in guiding souls to Christ (Prov 11:30; Dan 12:3; John 1:40-51).
E. LIGHT WARNS OF DANGERS (John 3:19-21)
1. The blinking yellow light, the lighthouse and buoy—all warn of dangers.
1) If we don’t make the right choices who will?
2) What good is salt and light if we don’t stand up for what is right?
2. Song: “Keep The Lower Lights Burning”.
1) Before radar and communication systems—ships depended on light houses.
2) Jesus is the light tower—Christians—lower lights—shows dangers in harbor, rocks, shoreline, guides ship to shore safely.
3) Big responsibility to keep the lower lights burning.
4) If they failed in their job and a ship wrecks—charged with criminal negligence or involuntary manslaughter.
3. Matt 7:13-15: We are to warn the world of denominationalism, worldliness, immorality, and hell.
1) Lights are put out there to be seen.
2) If you were put on trial because you were a Christian, would there be enough evidence to convict you?
F. LIGHT AWAKENS AND STIMULATES (Eph 5:14; Heb 10:24)
1. God’s animal kingdom awakens at the sun’s morning rays.
1) Christians can awaken and stimulate in their fellow Christians a desire to engage in good works.
2) Also, we can ignite in others an interest in spiritual things.
G. LIGHT SHINES FOR THE BENEFIT OF OTHERS
1. In addition to being light-bearers, we are to be light-givers.
1) Acts 26:16-18; Matt 28:19-20; 2 Tim 2:2
H. LIGHT HEALS
1. Hospital patients are taken out for sun treatments.
1) One physician said that it took a fracture 7-14 days longer to heal in a given dark ward than in another ward that was well lit.
2) Christians can comfort and heal the brokenhearted (1 Thes 5:14).
I. LIGHT MAKES ITSELF VISIBLE
1. Just as the moon reflects the light of the sun, so Christians reflect the light of the Son (Ex 34:29-35; Acts 13:47; Eph 5:8).
1) Jesus expects His followers to be SEEN by the world.
2) This is implied by His use of the metaphors “city” and a “lampstand”.
3) The emphasis is on the word “shine”—not just talk about it, or plan to, or intend to!
2. In NT times cities were built on hills for defensive purposes and at night were easily seen from the surrounding territory.
1) To be “a city set on a hill” therefore, means to live a life that is visible to those around us.
2) The Christian life was designed by God to be an obvious life.
3) Whenever it is concealed by sin, shyness, etc., Christ is denied an important avenue by which He attempts to reach the lost.
J. LIGHT DOES NOT BURN IN AND OF ITSELF—MUST BE LIT
1. A candle must be lit and an electric light must have the switch flipped.
1) In and of ourselves we can do nothing, yes, we are nothing.
2) But through Christ we can do all things (Phil 4:13; John 15:5; Ps 18:28).
K. LIGHT CAN BE PAINFUL
1. A light turned on at midnight is discomforting.
1) Light is most painful to eyes which have been burned by a welder’s arc.
2. So, the Christian, by his influence and his teaching, may be painful to the sinner as he is reproved and rebuked by the godly life and words of the Christian.
1) This pain can even cause resentment and persecution by the sinner (Acts 7:51-60).
L. LIGHT IS PURE
1. Water, when cleansing, becomes dirty.
1) Fire, when purifying, becomes polluted with the dross.
2) But light, when purifying, remains pure.
3) In exerting our purifying influence, Christians must remain “unstained (unspotted) by the world” (Jas 1:27; 4:8).
M. LIGHT BURNS SACRIFICIALLY
1. When a light is burning, something is being consumed.
1) It costs something to be a Christian (Rom 12:1; Matt 16:24; Luke 14:28).
2) Sacrifices must be made, crosses borne, and prices paid.
3) We must be willing to sacrifice time, talent, money, energy—yes, even our very selves (2 Cor 8:5; John 2:17).
II. A POSSIBILITY TO FEAR
“Nor do men light a lamp, and put it under the peck-measure (a bushel), but on the lampstand; and it gives light to all who are in the house.”
A. WHAT GOOD IS LIGHT YOU CAN’T SEE?
1. If you are going to hide a lamp (candle)—why bother lighting it?
1) And why become a Christian if you intend to hide your life from the world?
2) God doesn’t intend a Christian to be a secret disciple but a means of illuminating those around us with the truth of the gospel.
3) We can hide our lights in our business and neighborhood.
4) Or, we can hide our lights under the “bed” of ease and apathy.
2. Do not be a secret disciple (John 19:38-39).
1) Avoid the Peter’s weakness of “following Jesus from a distance” (Luke 22:54).
2) From a distance—Peter denied the Lord 3 times.
3) Peter overcame his fear—we can too!
3. Not everyone will like the “light” (John 3:19-21).
III. A PURPOSE TO FULFILL
“Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.”
A. NOTICE—IT IS THE “WORKS” WHICH ARE TO BE SEEN AND NOT THE WORKER.
1. The old lamplighter could not be seen, but you could see the lamps he lit.
1) The best lamp is the one that cast the most light and least shade.
2) Likewise, the real Christian is the one who reflects the most of Christ and the least of himself (Gal 2:20).
2. The works are to be “seen”, not “heard.” (1 John 3:18).
1) It is alright to plan, but the main thing is to do what we plan (Acts 9:36; 11:29-30).
2) “Well done,” is better than “well said.”
3) It would take sound 1936 minutes to reach the earth from the sun—whereas, a beam of light reaches the earth in 8 minutes.
4) This is because light travels so much faster than sound.
5) Yet we do more talking (sounding) than we do shining.
3. The purpose of our doing good works is to “glorify your Father who is in heaven.”
1) Street lights protect the citizens. However, the citizens do not praise the lights, but, rather, the city administration that provides the lights.
2) In like manner, we are to shine so God will get the glory and not ourselves (1 Cor 10:31; Eph 3:21).
3) Acts 12:23: Herod “did not give God the glory, and he was eaten by worms and died.”
4. We can make a difference. We can exert a powerful influence. We can attract people, convert people, teach people and save people—IF WE WILL BE, IN OUR DAILY LIVES, THE SALT AND LIGHT OF JESUS CHRIST.
1) Jesus said they will “see your good works.”
2) They will see and hear your courtesy and love.
3) They will detect your joy and confidence.
4) They will notice your gratitude.
5) They will hear you apologize when you are wrong.
6) They will see you help people who are struggling.
7) Regardless of popular opinion, they will observe that your convictions are rooted firmly in Bible teaching.
8) They will see Christ in you—and some “will glorify your Father who is in heaven.”
CONCLUSION
1. If I know the difference between light and darkness—I should be able to understand the difference between the BEHAVIOR of a Christian, and the behavior of those who have not made that commitment.
1. Jesus says—the world is in darkness, ignorant, sin, lost.
2. Christians are to be its light!
3. We should have confidence in that difference—never apologize for it.
2. Among the ancient Greeks the runner who won the race was not the first man to cross the finish line, but the first man to cross the finish line with his torch still burning!
1. May we so run as to cross the line with our lights still burning so that we may be able to hear, “Well done, good and faith slave (servant); you were faithful with a few things, I will put you in charge of many things, enter in the joy of your master (lord)” (Matt 25:21).
THE SERMON ON THE MOUNT
JESUS AND THE LAW (5:17-19)
INTRODUCTION
A. Having described the CITIZENS of the kingdom, Jesus now proceeds to describe the RIGHTEOUSNESS of the kingdom, which takes up the bulk of His sermon.
1. He begins by correcting a false impression some may have had about His relationship with the Law of Moses and the Prophets—that He didn’t take the Law of God seriously.
1) 20-48: Jesus illustrates the righteousness of His kingdom by giving examples of how seriously He did take God’s law.
B. Throughout His ministry Christ had an ongoing dispute with Jewish legalists, men who trusted in their law keeping, rather than in God’s grace for their salvation.
1. On a number of occasions Jesus endorsed practices that orthodox Jews interpreted as a lowering of spiritual and moral standards (9:10-14; 12:1-13).
1) In verses 17-19 Christ anticipates these concerns and clarifies His attitude toward the Law through FOUR STATEMENTS.
I. JESUS DID NOT COME TO DESTROY THE LAW
17: “Do not think that I came to abolish (destroy) the Law or the Prophets.”
1. May imply a circulating rumor about Christ’s teaching.
2. Mark 2:24: The Pharisees already accused Jesus of disregarding the Law when Jesus healed on the Sabbath.
1) Some may have concluded that Jesus intended to totally disregard the Law.
2) They may have thought that Jesus thought that Moses gave bad laws and Jesus came to throw them out and start a new religion.
3. Abolish (kataluo)=to loose, throw down, to overthrow completely.
1) The word is used in various contexts where it can mean to detach a stone from a building (Matt 24:2; 26:61; 27:40), to overthrow plans (Acts 5:38-39), tear down the work of God (Rom 14:20).
4. The phrase the Law or the prophets is an idiom denoting the entirety of the OT (7:12; 11:13; 22:40).
1) Loosening or relaxing the Law’s requirements was equivalent to Law destruction, and this is something the Pharisees regularly did.
2) They never hesitated to lessen the demands of the Law when it conflicted with their pet sins (15:4-6; 23:16-22).
3) It s characteristic of all those who would find their justification in the Law, that they always end by modifying it or perverting it, in order to escape from it and to make void its authority.
5. However, Jesus never destroyed the Law by down playing or lowering its legislation.
1) By word and deed He exemplified the spirit, as well as the letter, of the Law.
II. CHRIST CAME TO FULFILL THE LAW OF MOSES
17: “I did not come to abolish, but to fulfill.”
1. Fulfill (pleroo) can mean to accomplish or obey, to bring out the full meaning, to complete, or abundantly supply (Acts 2:28; Col 2:10; Rev 3:2).
2. Jesus’ purpose was to fulfill the Law and the prophets…
1) For they FORETOLD THE COMING OF THE MESSIAH (CHRIST).
*There are approximately 330 prophecies concerning the Christ found in the Law and the Prophets (EX: Deut 18:15, 18-19; Isa 53:1-12).
2) For they FORETOLDTHE COMING OF THE KINGDOM OF GOD.
*Dan 2:44—Mark 1:14-15: Jesus was preaching that the fulfillment of that prophecy was at hand.
3) For they also FORETOLD THE ESTABLISHMENT OF A NEW COVENANT (LAW) FOR THE PEOPLE OF GOD (Jer 31:31-34).
*Heb 8:6-13: Jesus brought in this new covenant.
3. Jesus traced in its passages every important fact about Himself and His mission:
1) By His obedience—Heb 5:8-9; 10:7-9.
2) By satisfying its demand for justice—Gal 3:10-14.
3) And by being the One to whom it pointed—1:22; 2:15; John 5:39. *JESUS FULFILLED THE OT.
III. JESUS BELIEVED IN THE AUTHORITY OF THE LAW
18: “For truly I say to you”
1. This statement conveyed an air of authority unknown among the rabbis (7:29).
1) The prophets tend to say “says the Lord.”
2) The apostles “It is written.”
3) But Jesus uses “I say to you.”
*No higher claim to an authority STRICTLY DIVINE could be advanced.
*Observe how God asserts it is His exclusive right to give law to men (Lev 18:1-5; 19:37; 26:1-4; 13-16, etc.).
“until heaven and earth pass away, not the smallest letter or stroke shall pass away from the Law, until all is accomplished.”
1. Until the Law and the prophets were fulfilled, Jesus taught that…
1) The Law would be as permanent as the heavens and the earth.
2) There would be no change at all, until it was fulfilled.
2. The passage doesn’t say the Law will never pass away but He is saying that not the SMALLEST DETAIL would pass until all is fulfilled.
1) Jot (iota)—Hebrew is “yodh”—the smallest letter of the Hebrew alphabet.
2) It had been calculated that there were 66,420 yodhs in the OT.
3) You would think with this many that omitting just one wouldn’t be missed.
4) Jesus affirms that every letter of the Law is important.
3. A stroke (tittle) was the smallest part of a letter.
1) It is the little bend or point which identifies letters.
2) The serif that distinguished certain Hebrew consonants from one another.
*Today we might say “Not a “t” uncrossed or an “i” undotted.
4. Christ’s respect for God’s word extended not only to each letter, but to each pen stroke.
1) The figure of the jot and tittle was a memorable way to communicate His highest reverence for God’s word.
2) Nothing revealed Christ’s respect for the Law any more than the fact he quoted it to settle virtually every important controversy between Himself and opponents such as the Pharisees, Sadducees and Satan himself.
IV. JESUS TAUGHT THAT THE MOSAIC LAW WOULD END
1. Until is limited to a certain time—all is accomplished.
1) Luke 24:44-47 tells when—Eph 2:14; Col 2:14.
2. Gal 3:16-25: Shows how the Law was related to Christ.
1) 16—Promise to Abraham—not to Moses.
2) 17—Does the Law change the promise? If so, God was a covenant-breaker.
3) 18—Shows the difference—salvation=promise to save—BLOOD.
4) 19—What brought in the Law? SIN.
5) 21—The Law was never given to save—if so, 2 ways to be saved.
6) 22—What does the Law do? Condemn.
7) 23—Scared to break the Law.
8) 24—The Law demanded 100% obedience—we try to justify sin.
9) 25—Tudor=Law---Why the Law?—To bring us to Christ.
*WITHOUT CHRIST—THE LAW WOULD HAVE NO MEANING!
3. Rom 10:4: For Christ is the end of the law for righteousness to everyone who believes.”
1) If Christ destroyed the Law, He would have prevented its fulfillment.
2) Christ did not come to destroy the Law, but to complete it.
3) When He did it ended, just as God intended (2 Cor 3:14; Heb 10:9).
4) The Law was given to bring the Jews to Christ.
4. Did Jesus fulfill the Law?
1) If He did not—He failed His purpose in coming to earth.
2) We had better observe the Law in its strictest sense (circumcision, unclean meats).
5. If He did—He accomplished His purpose (John 17:4).
1) Jesus must have fulfilled the Old Law—for there has been changes:
*In the priesthood—Heb 7:11-14.
*In the Law itself—Heb 7:18-22; 8:6-13.
2) Therefore we should not be surprised to find an NEW LAW or Covenant governing God’s people today.
3) EX: American colonies freed from British law—Do whatever British law prohibits? NO—some things kept in the new law—but not all.
4) Gal 2:16;4:10: Paul didn’t teach Pharisees doctrine anymore.
5) Gal 5:4,18; Rom 8:14: Not under Law if led by the Spirit.
6) Rom 7:4: Paul says, “I don’t teach this anymore.”
19: “Whoever then annuls (breaks) one of the least of these commandments, and so teaches others”
1. KEY VERSE: Same as jot or tittle of verse 18.
1) Jesus is a Jew teaching Jews the Law of Moses.
2) All not fulfilled yet—Gospel not revealed for 3 more years.
2. Rabbis divided the Law in 613 commands.
1) 248 were positive.
2) 365 were negative
3) They had long debates about which were heavier and lighter commands.
*Lightest—Deut 22:6.
*Greatest—Luke 10:27.
*Jesus agreed—Luke 10:28.
3. The Law was not to be treated lightly in any respect.
1) Pharisees—false interpretations—buried the Law.
2) The very Law which Jesus is about to discuss in detail must be kept.
“shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven.”
1. A person’s treatment of the Law (while still in force) would affect their standing in the kingdom—How so?
1) Remember that the kingdom has a FUTURE aspect (Matt 7:21-23; Gal 3:8).
2) Matt 8:11—3 years before the church/kingdom.Those who lived before the coming of the kingdom in its PRESENT sense (the church) could still be in the kingdom in its FUTURE sense.
3) Their standing would be affected by their treatment of whatever Law of God was in effect when they were alive!
4) EX: Matt 8:12: Notice what Jesus said would happen to the “sons of the kingdom,” those Jews who by the Law had the right to inherit the kingdom but did not appreciate its fulfillment in the coming of Jesus Christ!
2. Keeps (does) and teaches: Notice the order.
1) Jesus puts the doing before teaching—obey—then teach others to obey.
2) Its bad to do wrong (disobey), but its worse if also teach others to do wrong.
3. Deut 4:2: “Do not add to His words lest He reprove you and you be found a liar.”
1) Jesus is teaching Jews not to add to or subtract from the Law.
2) He taught His disciples to be faithful to God’s Law as it then STOOD!
3) If Jesus is teaching new laws in the Sermon on the Mount then He is doing and teaching the very thing He had just warned others against!
CONCLUSION
1. We should remember that the “Law and the Prophets” were just as concerned with the INNER (not only outer man) thoughts of the heart as the Law of Christ.
1. Deut 6:4-7: “Hear, O Israel! The LORD is our God, the LORD is one! And you shall love the LORD your God will all your heart and with all your soul and with all your might. And these words, which I am commanding you today, shall be on your heart; and you shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up.”
1) ONLY WAY TO LOVE GOD WITH WHOLE HEART! (Matt 22:37-40).
THE SERMON ON THE MOUNT
THE RIGHTEOUSNESS OF THE SCRIBES AND PHARISEES (5:20)
INTRODUCTION
A. As Jesus prepares to contrast the righteousness of the kingdom with the traditional interpretation and application of the Law.
1. He does so with a strong warning to those who would enter the kingdom of heaven.
1) Here is one of the most jarring that Christ ever made.
B. Jesus didn’t say to exceed the righteousness of faithful Abraham and David.
1. The righteousness of the scribes and Pharisees was not a righteousness like Abraham’s or David’s.
C. Jesus was not criticizing the Law of Moses but he was criticizing false interpretations of the Law.
1. 17-19: Jesus taught and enforced the Law.
2. The Law had many spiritual qualities that the Pharisees overlooked (Rom 7:12- 14).
3. This righteousness was not in harmony with their current traditional interpretation and application of the Law.
D. Jesus contrasts the false interpretations of the Pharisees with the true interpretation of the Law about:
1. Anger, oaths, retaliation, love toward neighbor, adultery, divorce and remarriage.
E. The scribes and Pharisees were generally considered to be the outstanding examples of people who were serious about living God’s word.
1. However, Jesus says their righteousness wasn’t good enough for His kingdom.
2. To appreciate and be able to apply what Jesus said, it might help to define the righteousness of the scribes and Pharisees.
I. THEIR RIGHTEOUSNESS DEFINED
A. THEY WERE KNOWN TO “SAY AND DO NOT” (Matt 23:1-4).
1. Though they were often teaching the truth, they did not often practice what they demanded of others.
1) From them many parents got the saying, “Do as I say, not as I do.”
2) They ignored their own faults and quickly pointed out faults of others.
B. THEY WERE KNOWN TO DO THINGS TO BE “SEEN OF MEN”
(Matt 23:5-7).
1. They enjoyed wearing religious garments that separated them from others, and delighted in having places and titles of honor. Does this sound familiar?
1) They thought they earned salvation—like work for pay—God owes me.
2. They were skillful deceivers—EX: steer-grand champion—inject air—“airing”.
1) Hypocrites—appear righteous.
2) They were deceived—thought the outward fulfilled what God demanded.
C. THEY WERE KNOWN TO “NEGLECT” (Matt 23:23-24).
1. In their case, they would emphasize the “lighter” matters of the law, while neglecting the “weightier” commands.
1) They “majored in minors and minored in majors.”
2) RESULT: Washings, tithings, fastings—worship only!
3) If keep the outward goodness would follow.
D. THEY WERE “LOVERS OF MONEY” (Luke 16:13-15).
1. “Mammon” was their god, though they would be quick to deny it and try to justify themselves before men.
1) RESULT: Became self-deceivers.
2) Have you ever heard of anyone repenting of this sin?
2. They trusted in themselves for salvation and practiced a hypocritical piety that regularly broke God’s Law and taught others to do the same (Matt 5:19, 43; 6:1).
1) Such was the level of “righteousness” the scribes and Pharisees had as a group!
2) EX: Do what everyone else does.
3. Why must our righteousness exceed that of the scribes and Pharisees?
1) THE RIGHTEOUSNESS OF THE KINGDOM DEMANDS MORE!
II. THE RIGHTEOUSNESS OF THE KINGDOM
WE LEARN IN THE SERMON ON THE MOUNT THAT…
A. WE CANNOT “SAY AND DO NOT” (Matt 7:21; Gal 5:14-15).
1. We are to combine our profession of faith with good works.
1) Jas 2:14-17; 1 John 2:4-6; 3:18.
B. WE CANNOT DO THINGS TO BE “SEEN OF MEN” (Matt 6:1; Rom 6:23).
1. Our personal lives must be consistent with our public life.
1) Mark 4:22.
C. WE CANNOT “NEGLECT” ANY COMMANDMENTS OF GOD’S LAW.
1. Make diligent effort to observe ALL that Jesus commanded.
1) Matt 28:20; John 8:31-32; 14:15: If spiritual attitudes are present—outward follows.
2) The Pharisees had it backwards.
D. WE CANNOT BE “LOVERS OF MONEY” (Matt 6:24).
1. Be free from the enticement of materialism.
1) 1 Tim 6:9-10.
• In our next study, we will begin to notice examples Jesus gave as to HOW our righteousness must exceed that of the scribes and Pharisees.
CONCLUSION
1. Luke 12:1: “Beware of the leaven of the Pharisees which is hypocrisy.”
1. This should serve as a warning to every Christian.
1) EX: Queen Mary—in water in 1936. 1976—retired in Long Beach, CA.
¾” thick steel stacks crumbled—had 30 coats of paint over rust.
2) Let us not paint over the rust in our hearts—let’s clean out the rust first.
2. Without question, our righteousness as citizens of the kingdom must exceed that of the scribes and Pharisees.
1. But how can our righteousness be consistent with that demanded by our King?
1) It is possible only by the GRACE of God.
2) His MERCY provides forgiveness to those in Christ (1 John 1:9).
3) And His STRENGTH makes it possible to live according to the “righteousness of the kingdom of heaven!” (Phil 4:13).
3. Righteousness in the kingdom calls for the obedience of faith in Christ, rather than faith in our obedience to Christ.
1. It is motivated by a love for God and man from the heart—obeys.
THE SERMON ON THE MOUNT
MURDER AND ANGER (5:21-22)
INTRODUCTION
A. Our righteousness as citizens of the kingdom must exceed that of the scribes and Pharisees.
1. This is only possible by the GRACE of God, whereby His mercy provides FORGIVENESS to those in Christ—1 John 1:9.
1) And His STRENGTH makes it possible to live according to the “righteousness of the kingdom of heaven”! (Phil 4:13).
B. In what way is our righteousness to exceed the “righteousness of the scribes and Pharisees?”
1. Jesus gives 6 practical examples that illustrate the righteousness found in His kingdom.
1) He does this through a series of contrasts.
21: “You have heard”—6 statements (21, 27, 31, 33, 38, 43).
1. Notice that Jesus didn’t say, “It is written” or “Moses said (commanded).”
1) In each case the contrast is not between the Law of Moses and the gospel, but between the teaching of the rabbis’ (“it has been said”) and the Law.
2. Jesus is saying, “You have received it by tradition.”
1) Jesus is referring to ORAL traditions rather than the WRITTEN LAW.
2) He alludes to the teaching of the scribes and Pharisees in which they recited the Law but put a corrupt interpretation by ADDING comments and the Law of Moses became difficult to get the true meaning.
I. MURDER (5:21).
21: “that the ancients were told, ‘You shall not commit murder’”
1. In this first example, Christ draws attention to the 6th commandment, which condemned murder (Ex 20:13; Deut 5:17).
1) Murder didn’t include:
• Killing in self-defense.
• Wars ordered by God.
• Capital punishment following due process of law.
• Accidental manslaughter.
21: “and ‘Whoever commits murder shall be liable to the court.’ ”
1. What the people had been taught was correct.
1) Homicide was wrong and murderers were accountable for their actions.
2) Their interpretation may sound fine, but it did not go far enough in how the Law should have been interpreted.
II. “ANGRY WITH HIS BROTHER” (5:22).
22: “But I say to you that everyone who is angry with his brother (without cause) shall be (in danger of the judgment) guilty before the court;”
1. Not only is murder wrong, but the emotions which often lead to murder as well (Prov 6:16-19).
1) Not only are “hands that shed innocent blood” (murder) an abomination to the Lord—but also a “heart that devises wicked plans” and “one who sows discord among brethren” (due to anger).
2. Jesus radically enlarges the common interpretation by going behind the act to the MOTIVE to declare that the attitude of anger (along with its scorn and contempt) that underlies murder is EQUALLY accountable before God.
1) The REAL ISSUE is the INNER SPIRIT of murder with which we view other people.
3. (without cause) Implies anger isn’t wrong per se (Eph 4:26).
1) Ps 7:11: “God is angry with the wicked every day.”
2) On occasion Jesus flashed anger (Mark 3:5; John 2:17).
3) Rom 12:9: “Abhor what is evil”—Righteous indignation is the proper response to ungodliness and is the emotional power behind civil justice.
4. But because anger is a volatile emotion that is easily tainted by selfishness or revenge, it must be strictly controlled.
1) Civil governments do not condemn men for having murderous thoughts, but Christ does.
5. The Jewish schools made a distinction between a “brother” and a “neighbor.”
1) “Brother”: An Israelite by nation and blood.
2) “Neighbor”: An Israelite in religion and worship—a proselyte.
3) All others were strangers.
6. Maimonides writes:
“It is all one to kill an Israelite and a Canaanite servant; for both, the punishment is death; but an Israelite who shall kill a stranger—inhabitant shall not be punished with death, because it is said, ‘Whoever shall proudly rise up against his neighbor to kill him,’ Ex 21:14: and it is needless to say he shall not be punished with death for killing a heathen.”
1) The author of Aruch, in the word—A SON OF THE COVENANT writes:
“The sons of the covenant, these are Israel. And when the scripture saith, ‘If any one’s ox gore the ox of his neighbor,’ it excludes all the heathens, in that it saith, ‘of his neighbor.’ ”
7. The Jews thought they could kill and not pay retribution to strangers.
1) The Law of Moses didn’t make those distinctions.
2) Luke 10:25-37: Jesus is teaching that the Law never made those distinctions.
3) Your neighbor includes all, even strangers to our religion.
8. The Jews observed the Law “not to kill”—“brother” but they thought they could be angry without ever sinning.
1) Jesus is teaching there is more to a relationship with a brother than just not killing—relationship with brother—includes THOUGHTS AND FEELINGS.
2) EX: How is the church in ____? ANS: “Great, we haven’t had a murder yet.”
3) Just because that’s true, doesn’t mean everything is great and they don’t have any problems.
4) The Jews thought they were innocent, but they were guilty of anger, hate and cursing their brethren.
9. God has always taught not to be angry and hate their (your) brother.
1) The Law—Gen 4:5-8; Lev 19:17-18; Eccl 7:9.
2) The problem with the scribal teaching on murder was that it didn’t go far enough.
10. To Christians—Eph 4:26; 1 John 3:15.
1) LESSON: Anger is the beginning of the outward act of murder.
2) Stopping the ACT of murder is accomplished by stopping the MOTIVE for murder.
3) One can’t expect a healthy drink from a polluted fountain (negative talk).
4) Murder can be committed in the heart just as adultery can (5:28).
22: “shall be guilty (liable) before the court (danger of the judgment)”
1. Lower court.
1) In each city
2) Common to have 7 men as judges.
3) Can appeal to the Sanhedrin.
2. Jesus isn’t adding to the Law but shows what it meant from the beginning.
1) No matter what it appears to human eyes—it’s an attitude condemned before God.
2) Inflammatory remarks (malice and hatred) which motivates any injury in word or deed is the same as murdering your brother—character assassination.
22: “and whoever shall say to his brother, ‘Raca’ shall be guilty before the supreme court (Lit., the Sanhedrin);”
1. One way anger manifests itself is in insulting language.
1) Raca transliterates an Aramaic quasi-swear word (rake) that means empty headed (airhead), good for nothing, worthless, blockhead.
2) The word occurs only here in the NT.
2. This word is used by one who despises another.
1) It is a term of contempt or reproach—an expression of anger.
2) No longer thinking it in heart but dwelt on it.
3) NOW EXPRESSING WORDS OF MURDEROUS INTENTIONS.
4) This is the kind of language that writes a brother off.
5) When we use this kind of language—we are GUILTY of this.
3. This kind of language was very common among the Hebrew writers and in the mouth of the common people.
1) “One returned to repentance: his wife said to him, ‘raca,’ if it be appointed you to repent, the very girdle wherewith you gird yourself shall not be your own.” (Tanchum fol.5.col.2)
2) “A heathen said to an Israelite, ‘very suitable food is made ready for you at my house.’ ‘What is it?’ saith the other. To whom he replied, ‘swine’s flesh.’ ‘Raca,’ (saith the Jew), ‘I must not eat of unclean beasts with you.’ ”
(Tanchum fol.18.col.4)
3) “A king’s daughter was married to a certain dirty fellow. He commands her to stand by him as a mean servant, and to be his butler. To whom she said, ‘Raca, I am a king’s daughter.’ ” (Midrash Tillin upon Psal.137).
4) “A certain captain saluted a religious man praying in the way, but he saluted him not again: he waited till he had done his prayer, and saith to him, ‘Raca, it is written in your law,…’ ” (Bab. Berac. Fol.32.2)
22: “and whoever shall say, ‘You fool,’ ”
1. The Greek word here is moros from which our word moron comes.
1) It is generally translated fool.
2) It is another term of contempt that means stupid.
2. This word was used in judging bitterly the spiritual and eternal state of another.
1) It decrees a man to certain destruction—condemned.
2) Pharisees had a more intense hatred—John 7:49: “But this multitude which does not know the Law is accursed.”
3. Fools in the Bible.
1) THE ATHEIST—Ps 14:1: “The fool has said in his heart, ‘There is no God.’”
2) THE RICH FOOL—Jer 17:11: “As a partridge that hatches eggs which it has not laid, so is he who makes a fortune, but unjustly; in the midst of his days it will forsake him, and in the end he will be a ‘fool.’”
*Luke 12:16-21: “But God said to him, ‘You fool! This very night your soul is required of you; and now who will own what you have prepared?’” (20)
3) THE WISE FOOL—Matt 7:26: “And everyone who hears these words of Mine, and does not act upon them, will be like a foolish man, who built his house upon the sand.”
4) HYPOCRITES—Matt 23:17: “You fools and blind men; which is more important, the gold, or the temple that sanctified the gold?”
5) THE IGNORANT CHURCH MEMBER—Eph 5:17: “So then do not be foolish, but understand what the will of the Lord is.
*Gal 3:1: “You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?”
4. Jesus isn’t saying there is never a situation in which a man deserves to be called a fool.
1) EX: The word “hell” is in the Bible but it can be used wrongly.
2) Therefore it’s HOW we use the word that can be wrong.
5. The emphasis is not that calling a man a fool is worse than calling him Raca, which is worse than being angry at him without cause.
1) Instead, He is teaching that insulting language—name-calling, racial, ethnic, and social slurs, etc.—that demeans a fellow human being is condemned by God.
6. It is also worth noting that an ungodly attitude toward another can manifest itself in SILENCE, as well as in speech.
1) “Silence is the most perfect expression of scorn” (G.B. Shaw).
2) Giving another the “silent treatment” or a “cold shoulder” can be as ungodly as the use of insulting, derogatory language.
22: “shall be guilty enough to go into the fiery hell (Gehenna of fire).”
1. Gehenna is a Greek form of the Hebrew expression which means literally “valley of Hinom.”
1) It is a compound word comprised of ge (valley) and henna (Hinnom (Josh 15:8).
2) Originally, Gehenna was a ravine on the south side of Jerusalem that was the site of horrible pagan rites, including child sacrifice (to Moloch-2 Chron 33:6; Jer 7:31).
3) During the reign of Josiah it was thoroughly desecrated to make it unfit for idolatry and thereafter it served as Jerusalem’s garbage dump.
4) “There acc. to later Jewish popular belief, the Last Judgment was to take place. In the gospels it is the place of punishment in the next life, hell” (BAGD,153).
2. Whether from the sacrificial fires of Moloch or from the tradition that garbage constantly smoldered there, Gehenna eventually came to represent hell, the place of ultimate punishment.
1) This was the most fitting physical place known to represent the horror of hell.
2) Jesus believed in a place of eternal punishment called hell, taught about it and warned men to avoid it all costs (29-30; 10:28; etc.)—[11 of 12 times— used by Jesus].
CONCLUSION
1. The “righteousness of the scribes and Pharisees” had just been condemning murderers when those with hateful emotions were just as guilty.
1. The “righteousness of the kingdom” (gospel in the Christian age) is in harmony with the original intent of the Law—Gal 5:19-21.
THE SERMON ON THE MOUNT
RECONCILIATION BEFORE SACRIFICE (5:23-24)
DEALING WITH YOUR OPPONENT (5:25-26)
INTRODUCTION
A. 5:20: Our righteousness must exceed the righteousness of the scribes and Pharisees.
1. Jesus shows in what way by giving 6 examples.
1) These examples are contrasts between what the Law taught and the oral traditions of the Pharisees.
2. 5:21-22: In this first contrast Jesus emphasizes that there is more to a relationship with a brother than not murdering him.
1) It also involves thoughts and feelings toward a brother.
2) Name-calling is evidence of ill-feelings.
B. “If therefore”: Does a strained relationship affect our worship to God?
1. Jesus continues to emphasize the serious nature of such emotions by illustrating how they affect our relationships with God and man.
1) We should be quick to “make amends” lest uncontrolled anger cause us to wind up in court, possibly prison.
2) Many “hot-heads” have let their anger prompt them to do things that they later regretted, things that sent them to prison.
2. Hatred must be dealt with immediately and decisively.
1) To emphasize the seriousness of this Jesus shifts to teach that citizens of the kingdom are not only responsible for controlling their emotions about others.
2) But they are also responsible for addressing negative emotions others may have about them (Rom 12:18).
3) Jesus offers a positive application of the rule of the heart.
4) To drive this point home He uses two illustrations.
I. RECONCILIATION BEFORE SACRIFICE (5:23-24).
23: If therefore you are presenting your offering (gift) at the altar, and there remember that your brother has something against you,”
1. Jewish custom (Ex 25:2; Lev 1:2ff; Ps 66:13) (burnt, grain, peace, sin, guilt).
1) If he offers it in the proper way, he will mediate on the goodness of God toward him.
2) In the midst of his thoughts—since God is so good to me—I should I treat my brother the same way.
3) Then he thinks of one that he is no longer on speaking terms.
2. It is important enough to be called such—therefore the grievance is not frivolous, -- THE ACCUSED (OR ACCUSER) WAS PROVOKED.
1) Both the offended and the offender has responsibility.
2) Neither are to wait when it is realized.
3) Its how thoughts and feelings of anger are removed.
4) Christ identifies THREE STEPS to be taken.
24: (1) “leave your offering there before the altar”—Postpone worship.
(2) “and go your way; first be reconciled to your brother,”
1. Find the aggrieved brother and make peace with him.
1) Diallasso means to make peace (used only here in the NT.).
2) Reconciliation takes priority over worship for God has established an invincible link between pure religion and human relationships.
2. Attitudes that shut another out, shut God out (1 Pet 3:7).
1) Offenders (even if falsely accused), are to put things right with the offended.
2) In practice, though, it is generally easier to “go to worship (church)” than to go to an estranged brother.
3. Reconciliation with a brother requires the humble, meek, peacemaking qualities that pride will not allow.
1) In the kingdom, grudges are to be dealt with as quickly as possible.
(3) “and then come and present your offering (gift).”
1. Only when we have settled our differences are we ready to resume worship.
2. In NT times, the Jews applied this teaching only to money problems, but Christ extends it to all offenses against a brother.
1) “He that offers an oblation, not restoring that which he had unjustly taken away, does not do that which is his duty.” (Bava Kama, cap.9.hal.12)
2) “He that steals any thing from his neighbor, yea, though it be but a farthing, and swears falsely, is bound to restitution, meeting the wronged party half way.” (Hal.5; see also Baal Turim upon Lev.6)
3) “An oblation is not offered for a sin, unless that which is [wrongfully] taken away, be first restored either to the owner or the priest.” (Maimon. In Gezelah, cap.8)
3. Observe how provisions were made for money damages only and bare restitution, which could be done WITHOUT A CHARITABLE MIND AND A BROTHERLY HEART!
1) Jesus calls to their attention—Straighten it out whenever and for whatever our brother complains that he is grieved.
2) It is impossible to love God and hate a brother at the same time (1 John 4:20-21).
3) If a brother still refuses to be fair and forgiving, GUILT WILL REST ON HIMSELF ALONE.
II. DEALING WITH YOUR OPPONENT (25-26).
25: “Make friends (agree): Literally “be well-disposed with your opponent.”
1. Agree to secure the good-will of another.
1) If any possibility exists at all—show good-will toward him.
“quickly”
1. If settle quickly, anger will not have time to take root in the heart.
1) Reach an out of court settlement.
“ with your opponent (adversary) at law”: Accuser in a law-suit.
1. An illustration from the legal system reinforces verses 23-24.
“while you are with on the way, in order that your opponent may not deliver you to the judge,”
1. It is better to settle the dispute before it is brought before the judge.
1) Not only does one risk worse punishment.
2) But anger may develop into hatred.
3) Roman law—Once a verdict is reached—it couldn’t be reversed.
2. The power of love, not the process of law, should be the basis for settling disagreements between brethren.
1) Love is not adverse to taking the blame or suffering an injustice in order to bring about reconciliation and peace among brethren (39-42; Rom 5:7).
2) Because so much of eternal consequence is at stake, it is better to be wronged and reconciled than to insist on our rights and remain alienated from a brother (Gen 13:7-9; 1 Cor 6:1-8).
“and the judge to the officer, and you be thrown into prison.”
1. To insist that we “have our day in court” may backfire.
1) The judge can agree with our adversary, find us guilty and turn us over to an officer (hyuperetes, lit. “under-rower,” subordinate, assistant) who throws us in jail.
2. The word officer relates to an executioner, whipper (Deut 16:18).
1) The judge orders the officer—go through the streets, inns, etc. and take care of money matters and whip those who do amiss.
2) Whoever they see doing evil—they bring before the judge.
26: “Truly I say to you, you shall not come out of there, until you have paid up the last cent (farthing).”
1. When its time for punishment its TOO LATE FOR RECONCILIATION.
1) Early parole is not an option for those convicted of resisting reconciliation.
2. The Roman word for the Hebrew kodrantes was Quadrans, “one quarter of an “as”. (Word used only here and in Mark 12:42).
1) The leptos was a coin of least value then in circulation (weighed ½ barleycorn).
2) It was a half a Roman quadrans.
3) The leptos was the “widow’s mite in Mark 12:42.
4) The text there reads: “And a poor widow came and put in two lepta, which are a kodrantes.”
3. In Jesus’ day, offenders were often jailed until their fines or debts were paid (18:23-34).
1) If they had no family or friends to pay the fine their sentence was effectively for life.
CONCLUSION
1. Our relationships with our brethren affects our worship with God.
1. Therefore by using this figure, the Lord emphasizes the seriousness of every breach between brethren and warns—THAT NEGLECTED GRIEVANCES CAN HAVE IRREVOCABLE CONSEQUENCES.
1) You and your brother can be lost—either do nothing.
2) Your brother can be lost—you did all you could.
3) You can be lost—your brother did all he could.
2. The law of the land punishes only the symptom.
1. But the law of God punishes the CAUSE—A HEART PROBLEM.
THE SERMON ON THE MOUNT
ADULTERY AND LUST IN THE HEART (5:27-30)
INTRODUCTION
A. The theme of this section is stated in Matt 5:20 where Jesus said, “unless your righteousness surpasses (exceeds) that of the scribes and Pharisees, you shall not enter the kingdom of heaven.”
1. The POINT is—our righteousness must run DEEPER than the religion of the scribes and Pharisees.
1) Our righteousness must be a RIGHTEOUSNESS OF THE HEART as opposed to the righteousness of ritual, performance and human merit.
2. As we grow and develop in our obedience to Christ, we should avoid acts of sin by avoiding the thoughts and attitudes that lead to those acts of sin.
1) This is the righteousness we are able to have IN CHRIST AND IN HIS KINGDOM.
I. JESUS GOES BEYOND THE “TRADITIONAL INTERPRETATION AND APPLICATION” OF THE SEVENTH COMMANDMENT (5:27-28).
A. The “traditional interpretation and application”: 27—“You have heard that it was said, ‘You shall not commit adultery.’”
1. The scribes and Pharisees evidently stressed that as long as one did not commit the actual, physical act, one was not guilty of adultery.
1) The law never did draw the line there—adultery by committing the act only.
B. But Jesus interprets and applies the law differently: 28—“but I say to you, that everyone who looks on a woman to lust for her has committed adultery with her already in his heart.”
1. Jesus already said that the law was still in force while He was alive.
1) Now a few verses later—is Jesus raising the standard of Moses?
2) Is teaching something different? Teaching a higher standard?
2. In this nation, we are not even concerned about the act anymore.
1) At least the Pharisees taught against the act!
2) Prov 30:20: “This is the way of an adulterous woman: She eats and wipes her mouth, and says, ‘I have done no wickedness’.”
3. 10TH COMMANDMENT—Ex 20:17: “…You shall not covet your neighbor’s wife…”
1) Moses drew the line here which includes lusting in the heart.
2) To lust means to have a strong desire for, to possess and dominate completely.
3) “Thou shall not think adultery.”
4. NOTE: Not the “looking” only, but “to lust” for her is what is wrong.
1) A person may look at another with admiration for beauty and not be guilty of “lust.”
2) Jesus’ intention is not to prohibit a natural sexual attraction, but the deliberate harboring of desire for an illicit relationship.
3) Whoever looks (blepon, present tense, continuous looking) on a woman for the purpose of fantasizing sex with her commits adultery in the heart and is as much under God’s judgment as an actual adulterer (Matt 5:29- 30).
5. Lust is a sin that wars against the soul.
1) Job 31:1: Not a Jew—probably lived before the Law—“I have made a covenant with my eyes; how then could I gaze at a virgin?”
2) Prov 6:25, 27-28: During the Law—“Do not desire her beauty in your heart, nor let her catch you with her eyelids…Can a man take fire in his bosom, and his clothes not be burned? Or can a man walk on hot coals, and his feet not be scorched?”
3) 1 Pet 2:11: “Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul.”
4) Col 3:5: “Therefore consider the members of your earthly body as dead to immortality, impurity, passion, evil desire, and greed, which amounts to idolatry.” UNLAWFUL THOUGHTS AND FEELINGS in his heart.
6. Not only does Jesus want us to avoid the act, He wants us to dig out and get rid of the lust that leads to the act!
1) Christ wants us to deal drastically and seriously with the causes, the motives, the attitudes and thoughts that pave the way to the sin of adultery.
2) Jesus prohibits that look that is accompanied by lust—that desire that visualizes the sin that is THE ROOT OF ALL SEXUAL IMMORALITY.
3) You can spend billions of dollars educating people about AIDS and passing out birth control devices…but the CAUSE OF OUR TROUBLE IS—LUST IN THE HEART.
4) When Jesus is our King—we are able to deal with the CAUSE OF SEXUAL IMMORALITY.
5) When we pledge our lives in obedience to Him—we become capable of detecting and overcome the attitudes that lead to the act.
6) Therefore, disciples fight adultery where it originates—in the thoughts and intents of the heart (Heb 4:12).
7. “Though men may be guilty of adultery in the heart more often than women (since male sexual arousal comes primarily through sight), Christ’s principle applies equally to women and homosexual situations.”
(The Gospel of Matthew, p.101, Kenneth Chumbley)
1) “Jesus allusion is to all forms of immorality. To argue that the reference is only to a man lusting after a woman and not visa versa, or only to a married man and not an unmarried, since the offender is said to commit ‘adultery’ not ‘fornication’, is to be guilty of the very casuistry which Jesus was condemning in the Pharisees. His emphasis is that any and every sexual practice which is immoral in deed is immoral also in look and in thought.”
(The Messenger of the Sermon on the Mount, p.87-88, Scott)
II. JESUS’ SOLUTION FOR THE LUSTFUL EYE AND OTHER STUMBLING BLOCKS (5:29-30).
“And if your right eye makes you stumble (cause to sin), tear it out, and throw it from you; for it is better for you that one of the parts of your body perish, than for your whole body to be thrown into hell (Gr., Gehenna).” And if your right hand makes you stumble, cut it off, and throw it from you; for it is better for you that one of the parts of your body perish, than for your whole body to go into hell.”
A. The key to understanding this passage is found in Matt 18:7-9: “Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes! And if your hand or your foot causes you to stumble, cut it off and throw it from you; it is better for you to enter life crippled or lame, than having two hands or two feet, to be cast into the eternal fire. And if your eye causes you to stumble, pluck it out, and throw it from you. It is better for you to enter life with one eye, than having two eyes, to be cast into the fiery hell (Lit., Gehenna of fire).”
1. The “hand”, “foot” and “eye” represent “stumbling blocks (offenses).”
1) Stumbling blocks are offenses that lead a person to sin.
2) These 2 verses in Matt 5:29-30 must be understood in the CONTEXT of what the Lord has been discussing—DEALING WITH THE LUST THAT CAUSES IMMORAL BEHAVIOR.
3) Note some considerations which indicate this is FIGURATIVE language.
2. Self-amputation as a religious rite is paganistic (Lev 19:28; 1 Kings 18:28).
1) No biblical example exists of any righteous man resorting to mutilation in an attempt to resist temptation.
2) To take this literally would mean doing damage to your body—yet other passages tells us we are not to deliberately damage our bodies (1 Cor 6:20; Col 2:23).
3. To obey this literally would prevent you from using those members for good purposes.
1) If my hand steals—and I take this passage literally, and cut that hand off—that hand will no longer steal, but neither can that hand be extended to help my brother in need.
2) If I tell a lie—take this passage literally, and cut my tongue out—I will never tell a lie, but neither will I be able to speak the truth in love.
3) What proves too much,--proves nothing!
4. Self-amputation doesn’t address the heart of the problem.
1) 28: Identifies the heart as the real problem.
2) Jesus is speaking of the INNER man, not the physical body.
3) Removing the right eye doesn’t stop the left eye from lusting.
4) Even the blind have an imagination that is capable of lust.
5) When this hand steals—the hand is not guilty, I am.
6) When my tongue sins—the problem is not my mouth, but in my heart.
7) Matt 15:19: “For out of the heart proceeds evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.”
B. The meaning of Jesus’ teaching.
1. It’s not physical surgery we need—but SPIRITUAL SURGERY.
1) We must deal drastically with sin—ALL SIN, not just adultery.
2) You must take drastic action in getting rid of whatever tempts you to sin in your heart.
3) Halfway measures, halfhearted efforts, only give sin time to wreak havoc!
2. The “eye” and “hand” are the most precious things to us at the moment.
1) But if it becomes a “stumbling block”—get rid of it.
2) Sin is to the soul what cancer is to the body—delay can be deadly.
3) When a part of the body threatens the life of the whole body—cut it off.
4) There are parts of us—affections, habits, attitudes, values and relationships which have become by long cultivation so intimately a part of our personality that their removal will be painful and difficult.
3. This figurative language vividly teaches us that there can be no compromise with evil.
1) Slang language—“Cut it out”—cut down to the ROOT with the sword of the Spirit, and remove the offending attitude or desire that led to the sin.
2) Sin is to be avoided at all cost, even if it involves drastic sacrifices such as severing valued relationships and quitting activities that stimulate unholy passions. Burn the obscene book, picture, films, music, break social tie.
4. The present (here and now) is not our only life—we are destined for eternity!
1) The future holds the possibility of “hell”, the place of eternal torment.
2) What we do or not do in the present will determine our place in the future.
3) Sin is a very destructive force—it must not be pampered.
4) Nothing, no matter how precious, should be allowed to doom our glorious destiny.
5) God’s goal for us is in the “kingdom of heaven” in all its eternal glory!
6) What on “earth” can be worthy of losing that?
7) How much better to dwell upon such things as mentioned in Phil 4:8?
CONCLUSION
1. The affect of what Jesus taught is certainly challenging!
1. 1 Cor 9:26-27: We must fight hard. Shadow boxing will never do.
2. Jesus emphasizes the positive—YOU CAN WIN!
3. Jas 1:13-16: “Deceived” if say “I can’t!”
2. Lust is not dealt with by indulging it, but by running from it (1 Cor 6:18).
1. Denying it—by figuratively cutting off an eye or hand—doesn’t handicap us, but fits us for the kingdom.
THE SERMON ON THE MOUNT
ADULTERY, DIVORCE AND REMARRIAGE (5:31-32)
INTRODUCTION
A. What has Jesus been talking about?
1. He has been talking about that which causes sin.
1) In particular—the causes of adultery.
2. In this passage at least two causes of adultery are identified.
1) 28: The lustful look.
2) 31-32: Divorce for some reason other than adultery.
I. THE “TRADITIONAL INTERPRETATION AND APPLICATION OF THE LAW (5:31).
“And it was said, ‘Whoever sends his wife away, let him give her a certificate of divorce’.”
A. This was the “traditional” interpretation of Deut 24:1-4.
1. In applying the Law, they had FOCUSED in on the mention of giving a certificate of divorce.
1) They concluded divorce was permissible for any cause as long as the paperwork was filled out correctly and was given to the wife.
2. But is this what the Law actually said?
1) Deut 24:1-3: Describes a particular situation.
2) Verse 4: Moses actually commands what must not be done—which forbids a man to remarry his wife after she had been married to another (Jer 3:1).
3) Was the Pharisees emphasis on the certificate of divorce the proper interpretation and application?
4) What does Jesus say?
II. JESUS’ INTERPRETATION AND APPLICATION OF THE LAW ON DIVORCE (5:32).
“But I say to you that everyone who divorces (sends away) his wife, except for the cause of unchastity (adultery; fornication), makes (causes) her (to) commit adultery; and whoever marries a divorced woman commits adultery.”
A. TYPES OF CARS: Ford, Chevrolet, Dodge, Jeep, Cadillac.
TYPES OF FORNICATION: Singles of opposite sex, incest, homosexuality, bestiality, adultery.
1. Types of fornication (general term).
1) INCEST cannot be committed together by persons unrelated, just as—
2) BESTIALITY cannot be committed together by 2 persons, just as—
3) HOMOSEXUALITY cannot be committed together by 2 persons of the opposite sex, just as—
4) ADULTERY cannot be committed together by 2 single persons.
B. ADULTERY IN OT EXCLUDED FORNICATION BY TWO SINGLES.
1. CHALLENGE: Every time you see the word adultery see if there is a spouse in the context.
1) Lev 20:10: “If there is a man who commits adultery with another man’s wife, one who commits adultery with his friend’s wife, the adulterer and the adulteress shall surely be put to death.”
2) Jer 29:23: (22: “…May the LORD make you like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire,”) “‘because they have acted foolishly in Israel, and have committed adultery with their neighbor’s wives, and have spoken words in My name falsely, which I did not command them; and I am He who knows, and am a witness,’ declares the Lord.”
3) Ezek 16:32: “You adulteress wife, who takes strangers instead of her husband!”
4) Hos 2:2: (1:2-3-Hosea married Gomer) “Contend with your mother, contend, for she is not my wife, and I am not her husband; and let her put away her harlotry from her face, and her adultery from between her breasts.”
5) Hos 4:13: “They (Israel) offer sacrifices on the tops of the mountains and burn incense on the hills, under oak, poplar, and terebinth, because their shade is pleasant. Therefore your daughters play the harlot, and your brides commit adultery.”
2. PENALTIES DIFFERED!
1) Deut 22:22: Adulterers were killed (Ex 20:14; Lev 18:20; 20:10).
2) Deut 22:28: Single fornicators were fined.
3. INSTRUCTIVE EXAMPLES OF OT HEROES BEING INVOLVED WITH ADULTERY. IT WAS ALSO A SIN AGAINST GOD.
1) Gen 12:11-20: Abram was rebuked by a pagan king (Pharoah) who realized he nearly committed adultery with another man’s wife.
Even pagans realized that adultery was a serious sin against God.
2) Gen 26:6-11: Isaac had the same problem with Abimelech, king of the Philistines. Again this pagan king had a clear view of the seriousness of adultery.
3) Gen 39:6-9: Joseph had a similar experience with the ruler’s (Potiphar) wife in Egypt.
C. DIVORCE UNDER OT (MOSES).
1. ADULTERY VERIFIED—DEATH.
1) Lev 20:10: “The adulterer and the adulteress shall surely be put to death.”
2) Deut 22:22 (23-27): “Found”—KEY WORD—John 8:3: “caught in adultery.”
*Stoned on one condition—WITNESSES WERE REQUIRED.
*Deut 17:6; 19:15: Num 35:30: Most cases—not caught & put to death.
*Who was put to death? Worst cases—most callous, rebellious, willing to tell others or were caught by witnesses.
2. ADULTERY SUSPECTED—LAW OF JEALOUSY: Num 5:11-31.
1) 13: Adultery is hidden, concealed, undetected.
2) 14: He thinks she has committed adultery but can’t prove it.
3) 15: Appear before the Lord (25—altar in temple).
4) 17-26: Humiliating experience.
5) 27: If unfaithful—CURSE—put to death.
3. FORNICATION SUSPECTED BEFORE MARRIAGE.
1) Deut 22:13-19: If a virgin, pay a fine and never divorce—stiff penalty.
*If his claim is false—defames her—pay 100 shekels of silver=100 months wages=8 years.—Selling himself into slavery.
2) Deut 22:20-22: Stoned if not a virgin—God didn’t like that either.
D. TYPICAL VIEW OF DEUT 24:1-4:
1. “Jesus referred here to the Old Testament law of Deuteronomy 24:1-4 which allowed a man to put away his wife for indecent conduct short of adultery, but Jesus said such a practice will no longer be tolerated.” (Married For Life, With One Exception, Ron Halbrook, Searching the Scriptures, Sept. 1991, p.11)
1) Good people can be wrong.
2) It is easy to conclude that the indecency in Deut 24 can’t be adultery because adulterers were stoned.
*BIG MISTAKE: Overlooked exceptions—witnesses & law of jealousy.
3) Jesus is not contrasting (comparing or contradicting) the law with His teaching—but He is contrasting the law with Jewish traditions.
*Matt 5:31: Is that all there is—cause doesn’t matter as long as the paperwork is filled out correctly?
*If Jesus is contradicting Moses—He is also contradicting Himself
(5:17-19).
4) Even if I don’t understand Deut 24—I am confident Jesus is teaching what Moses taught.
5) Matt 19:3: “And some Pharisees came to Him, testing (trying) Him, and saying, ‘Is it lawful for a man to divorce (send away) his wife for any cause at all?’”
*Jews knew if witnesses—stoned; if law of jealousy—drink water.
*Between the testaments—no revelations—therefore no miracles.
*Therefore the question is—can I get rid of her for any reason?
*Some Jews questioned why did Moses allow that?
2. A common view of the Sermon on the Mount: CONTRASTING COVENANTS.
1) “The whole of the Sermon on the Mount was therefore prospective and contemplative of the new covenant, the new dispensation and the new kingdom, from Pentecost to the end of time, and we now proceed to the examination of its principles…Each beatitude states a gospel principle, a preview of the kingdom, and it is impossible to ignore Pentecost as the time foretold in these precepts, the immediate prospect of which accentuated the teaching.” (Sermon on the Mount and the Civil State, Nashville, TN: Foy E. Wallace, Jr. Publications, 1967, p.11)
2) “Thus the Beatitudes have been variously designated as the charter of the Christian life, the magna carta of Christianity, the central document of the Christian faith, the living law of the new kingdom, and the code for Christian discipleship.”
(The Beatitudes, James Tolle, Fullerton, CA: Tolle Publications, 1966)
E. The meaning of “some indecency (uncleanness)” has long been debated.
NIV—“some unseemly thing”.
1. The Hebrew root means nudity, nakedness (Gen 9:22-23; Lev 18:6).
1) The SCHOOL OF SHAMMAI applied the expression only to moral sins, specifically, to unchastity. It was declared that, if a woman were as mischievous as the wife of Ahab, her husband should not divorce her, except it be on the ground of adultery.
“A wife is not to be divorced, unless for filthiness [that is, adultery] only, because it is said, ‘because he has found filthy nakedness in her.”
2) The SCHOOL OF HILLEL took the words in the widest possible sense, and declared it sufficient ground for divorce, if a woman had spoiled her husband’s dinner.
* “If the wife cook her husband’s food illy, by over-salting or over- roasting it, she is to be put away.”
* “If, by any stroke from the hand of God, she become dumb or sottish.”
* “If any man sees a woman handsomer than his own wife, he may put her away; because it is said, ‘If she find not favour in his eyes.’”
(R. Akibah)
2. Josephus, a two-time divorcee, held Hillel’s view.
1) “He that desires to be divorced from his wife for any cause whatsoever, (and many such causes happen among men,) let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do,” Antiquities, IV, viii, 23.
2) In Life, he says he divorced his second wife because he was “not pleased with her behavior” (76).
3. Some commanded that their wives be put away for causes other than adultery.
1) “It is commanded to divorce a wife that is not of good behavior, and who is not modest as becomes a daughter of Israel.” (Maimonides & Gittin)
2) “As men have their pleasures concerning their meat and their drink, so also concerning their wives. This man takes out a fly found in his cup, and yet will not drink: After such a manner did Papus Ben Judah carry himself: who, as often as he went forth, bolted the doors and shut in his wife. Another takes out a fly found in his cup, and drinks up his cup; that he doth, who sees his wife talking freely with her neighbours and kinsfolk and yet allows of it. And there is another, who, if he finds a fly in his basket, eats it: and this is the part of an evil man, who sees his wife going out, without a veil upon her head, and with a bare neck, and sees her washing in the baths, where men are wont to wash, and yet cares not for it; whereas by the law he is bound to put her away.” (R. Meir)
4. A SAMPLE CERTIFICATE OF DIVORCE:
On the _____ day of the week _________ in the month __________ in the year ________ from the beginning of the world, according to the computation in the province of _________, ____________ the son of ________ by whatsoever name I may be known, of the town of __________, with entire consent of mind, and without any restraint, have divorced, dismissed and expelled thee ____________ daughter of ___________ by whatsoever name thou are called, of the town _______________, who hast been my wife hitherto, but now I have dismissed thee ___________ the daughter of __________ by whatsoever name thou are called, of the town of __________ so as to be free at thy own disposal, to marry one, from this day for ever. Thou are therefore free for anyone who would marry thee. Let this be thy bill of divorce from me, a writing of separation and expulsion, according to the Law of Moses and Israel.
___________, the son of __________________, witness
___________, the son of __________________, witness
(from Hebrew MISHNAH, ISBE, II, p. 864)
F. WORD STUDY OF GERVAH-INDECENCY (NAKEDNESS).
1. NAKEDNESS OF LANDS OR CITIES.
2. SHAMEFUL PERSONAL NAKEDNESS WITHOUT SEXUAL ACTIVITY.
1) Deut 23:12-14: The first uncovered thing that needed to be covered up was the person’s personal nakedness while he tended his bodily needs.
2) This was covered by going outside the camp for privacy.
3) His excrement also needed to be covered, and that was done with a shovel.
3. ILLICIT OR LEGITIMATE SEXUAL ACTIVITY (about 30 times).
1) The indecency in Deut 24:1-4 refers to some personal sexual nakedness—although the word doesn’t always mean that.
2) Conclusion: This isn’t spinning in the streets or burning the bread, but it is ILLICIT SEXUAL ACTIVITY, OR FORNICATION!
4. The LXX (Greek trans. of OT) used the Greek word “askemon”.
1) The word is used only 5 times in the NT.
2) Greek word implies sexual nakedness consistently.
3) It means fornication 4 out of 5 times!
4) Some rabbis were right!
G. IF DEUT 24:1-4 IS DIVORCE FOR LESSER CAUSE:
1. Why allow a man to defame his wife here, but not in Deut 22:13-30?
2. Why allow a woman to be stigmatized here, but not in Deut 22?
3. If one could divorce short of adultery here, why risk a false accusation of fornication in Deut 22 that could backfire?
4. Did God let them treat their wives treacherously so long as they handled the paperwork correctly?
1) Is that consistent with Mal 2:14: “I hate divorce.”
5. Is God authorizing divorce for a lesser cause than fornication?
1) Is that how we view God?
2) God was loose and Jesus was stricter?
3) If a man does it anyway—here are the regulations when rebellious?
4) In other words, did God just barely get His act together before Christ came and got it all straightened out?
H. SUMMARY ON DEUT 24:1-4.
1. Uncleanness is fornication here.
2. Moses authorized putting away only for fornication.
3. The put away fornicator could remarry.
1) It is interesting to notice how casually Moses mentioned the remarriage of this put-away partner who had committed sexual activity not punishable by death.
2) Recall that many times in the OT when a certain sin or matter of uncleanness was committed, some fine or sacrifice was required.
3) We’ve already seen that when a man committed fornication with a virgin, he had to pay a fine and marry her.
4) There were trespass offerings for touching a dead body, a sore, or human waste, even by accident.
5) For dozens of other infractions and trespasses, grain offerings or animal offerings were required.
6) However, when Moses dealt with the remarriage of a put-away sexual sinner, the remarriage of this put-away sinner didn’t seem to be controversial at all.
4. Required a “bill of divorcement”
1) God had a lot more care of how a wife was treated by her husband than what some (we) have given God credit for.
2) What did God care for more—how women were treated or the paperwork?
5. Her only restrictions.
1) If her second husband divorced her, her first husband couldn’t take her back.
2) She couldn’t marry a priest—implying that she, as well as a harlot could marry anyone that was not a priest.
3) Rom 7:1-3: This is what men knew who knew the law.
*Don’t ask me to go to Deut 24 to prove something that contradicts the law.
4) If we form different conclusions here—misused or misinterpreted the law.
5) Our righteousness must exceed that of the scribes and Pharisees.
6) Does Deut 24 describe the woman put away for fornication and remarried as an adultress?
*Matt 19:3: Is it lawful for a man to put away his wife for every cause?
*Is there a lawful cause?
*What law is Jesus talking about?
7) Did the law require her to divorce her husband and remain celibate or go back to her previous husband?
I. JOSEPH’S OPTIONS WHEN HE WAS CONFRONTED WITH MARY’S “OBVIOUS” ADULTERY.
1. He couldn’t accuse her of committing FORNICATION BEFORE MARRIAGE, because they were already married (adultery can only be done by a married person).
2. He couldn’t pursue the ADULTERY-VERIFIED option and have her put to death, because there were NO WITNESSES.
1) To him—Mary was not only a adulterer, but an impenitent one.
2) He was not able to work the problem out.
3. Since he suspected her of adultery, he could have pursued the LAW OF JEALOUSY, taken her before the priest, and had her go through the humiliating experience.
1) Perhaps he was not willing to risk it—she may be telling the truth.
2) Had he done so, evidently God would have been Mary’s witness.
3) Before he puts her away and gives her a certificate of divorce (could do without lawyers and courts)—an angel appears—God is the witness.
CONCLUSION
SOMETHING TO THINK ABOUT
1. The only acceptable grounds in the OT for divorcing a wife is ADULTERY.
1. Otherwise, divorcing a wife “makes her commit adultery.”
1) How? By placing her in a position where she is likely to remarry, in which she becomes “defiled.”
2) When did she become “defiled?” When she remarried!
3) This interpretation and application of the Law by Jesus is in harmony with Paul’s understanding of the Law (Rom 7:1-3)—adulteress=defiled.
4) We must know the Law in order to know what the Jews were trying to make of the law—how they corrupted it.
THE SERMON ON THE MOUNT
OATHS AND VOWS (5:33-37)
INTRODUCTION
A. The purpose of OT teaching was not just to keep some laws but to follow as a way of life.
1. In the Sermon on the Mount Jesus is contrasting the OT Law with the Jews corruption of it.
1) Jesus shows over and over again – you thought you were innocent but you are guilty.
B. NT teaching is to be a way of life – not just a time to get together 4 hours a week.
1. Christians are not just to have a shallow, outward interpretation and application of the teaching of Christ (2 Pet 3:18).
1) Go goes to the heart of their problems to stop bad influences and division.
33: “Again, you have heard that the ancients were told, ‘You shall not make false (break your) vows, but shall fulfill your vows (Lit.-oaths) to the LORD.’
34: But I say to you, make no oath at all, either by heaven, for it is the throne of God,
35: or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is the city of the great king.”
1. In the NT, two Greek words are translated into three English words: “oath”, “adjure”, and “swear”.
33: “Oath” (horkos) = Fence, limit, “that which restrains a person, hence an oath.”
1. “To call upon God, to take notice of and to ratify some particular assertion.”
1) Used only upon a SOLEMN OCCASION and in a REVERENT SPIRIT.
2) They were allowed in the OT. – Lev 19:12; Num 30:2; Deut 23:21).
3) God swore by an oath – Gen 22:16; Ps 110:4.
• Invoked a curse if not keep an oath.
34: 2. “adjure” (omnumi)
1) This word is used in affirming or denying by an oath.
2) “To swear, to affirm, to promise with an oath, to call a person or a thing as a witness.” (Thayer)
3) EX: “I won’t swear but will affirm.” (swear=affirm – same thing).
3. “Swear falsely (foreswear)” (epi-orkos)
1) To undo one’s swearing.
4. N.T. EXAMPLES.
1) God – Heb 6:13, 17.
2) Jesus answered under oath – Matt 26:62-64.
• Jesus is not teaching something different than the Law of Moses (5:19).
3) Paul used oaths – Rom 1:9; 9:1-3; 2 Cor 1:23; Gal 1:20.
4) Paul put others under oath – 1 Thes 5:27.
5. We cannot say that submitting to an oath in a court of law is a violation of this passage.
1) In addition, marriage vows are oaths (solemn occasion—reverent spirit).
2) Citizenship ) Pledge of allegiance), leaders take oaths, soldiers, etc.
6. Jesus is alluding to the corrupt interpretation of the Law concerning oaths.
1) Some Jewish rabbis taught that a person was bound by an oath to tell the truth when God's name was used.
2) They also taught that one was not bound to tell the truth if they used other names (heaven, earth, throne, Jerusalem, head).
3) It was a common sin among the Jews to skillfully use words to establish credibility.
7. “Much evidence exists that oath taking was greatly abused at that time---not only in the form of profanity, whereby God's name was employed meaninglessly in flippant swearing, but also in the clever schemes of the rabbis to explain some formulas are more binding than others”
(Kent, pp.181-182).
1) “There was a distinction---especially in the Jewish world---between oaths which were binding and oaths which were not binding…The result of this was that men became experts in evasive swearing, and it became a matter of skill and sharp practice to find an oath which was not binding”
(Barclay, p.149).
8. Matt 23:16-17: “Woe to you, blind guides, who say, ‘Whoever swears by the temple, that is nothing; but whoever swears by the gold of the temple is obligated.’ 17 You fools and blind men! Which is more important, the gold or the temple that sanctified the gold? 18-22….”
1) Jesus exposes the Jews attitude toward oaths – Man-made distinctions and rules.
2) Jews didn’t intend to fulfill all oaths by being evasive and making common (profane) what is holy.
36: “Nor shall you make an oath by your head, for you cannot make your hair white or black.
37: But let your statement be, ‘Yes, yes’ or ‘No, no’; anything beyond these is of evil.”
1. To swear by one's own “head” implied that failure to comply with the oath would bring some catastrophe upon him, but this is not within man's control.
1) Therefore, it is arrogant to say, “If I am not telling the truth, may God strike me” (as if we can tell God what to do)! This is just as arrogant as making plans for the future without God (Jas 4:13-17).
2. The practice of taking frequent oaths was nothing other than a proof of the prevalence of lying, cheating, falsehood and swindling.
Matt 5:33-37 OATHS James 5:12
Heaven SAME Heaven
Earth SAME Earth
Jerusalem SAME KIND “any other (allos)
Your Head SAME KIND oath”
1) “Other” (allos) = “another of the same kind” (of oaths).
2) Includes all oaths that fall under the same category.
3) If James wanted to include oaths of a different kind (solemn & reverent oaths taken by God, Jesus, Paul, others, marriage vows, courts, etc.) he would have used a different word.
3) “Heteros” = “another of a different kind” (of oaths).
4) James is not condemning all oaths—just different kind of oaths.
3. Right and wrong use of oaths.
RIGHT USE WRONG USE
(sign of loyalty to God)
Ex 22:10-11 Heaven
Deut 6:13; 10:20 Earth
Jer 12:16 Your Head
1 Kings 17:1; 22:14 “any other oath”
DIFFERENT KIND SAME KIND
1) People swore by all sorts of things besides heaven and earth.
4. “Hallowed by Thy name” (Luke 11:2).
1) Exalted the name of God.
2) If we swear (oath) by heaven, earth, head—can't do anything to ratify solemn statements.
3) Therefore, there is no meaning or purpose in using those kinds (allos) of words.
4) This includes all speech which implies the WRONG MEANING, no matter what cover one uses to hide corrupt oaths and speech.
5. “Do not take the Lord's name in vain” (Ex 20:7).
“Do not…profane the name of your God” (Lev 19:12).
1) “Vain” is translated from the Hebrew word which means in a light, flippant, and contemptuous way.
2) “Profane” = common, ordinary, opposite of holy (set apart for special use).
3) Seeing that God is very concerned about His name being attached to various oaths, He certainly isn't pleased when we attach His name to a cuss word or use His name in a careless and flippant manner.
THE SERMON ON THE MOUNT
PERSONAL VENGEANCE (5:38-42)
INTRODUCTION
A. This is the fifth illustration of how Jesus says our righteousness must exceed the righteousness of the scribes and Pharisees.
1. We have seen Jesus contrast their “righteousness” in how they interpreted and applied the Law to such matters as:
1) MURDER AND ANGER—5:21-26
2) LUST AND ADULTERY—5:27-30
3) DIVORCE—5:31-32
4) SWEARING OF OATHS—5:33-37
I. THE LAW OF MOSES AND “THE TRADITIONAL INTERPRETATION AND APPLICATION”
38: “You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’”
A. Appears in the OT: Ex 21:24; Lev 24:19-20; Deut 19:21.
1. Ex 21:12-36: Regulations regarding personal injuries.
1) 22: “as the judges decide”—THIS IS THE CONTEXT.
2) 23: “then you shall appoint as a penalty life for life.”
3) These ordinances of the law were prescribed solely for the guidance of the judges.
2. Lev 19:18: “You shall not take vengeance”(personal vengeance).
1) Must go to the judges.
2) 24:17-23: “…they brought the one who had cursed outside the camp and stoned him with stones. Thus the sons of Israel did, just as the LORD had commanded Moses.”
3. Deut 19:15-17: “…shall stand before the LORD, before the priests and the judges…investigate thoroughly…”
1) The OT Law didn’t authorize personal vengeance.
2) Not saying, “If you throw rocks at my car, I’ll throw rocks back at yours.”
3) The Law gave rules for the judges.
4) Vengeance was to be regulated by the judges—regulate the penalties.
5) These regulations were not prohibiting defending yourself.
B. As a principle of equivalent retribution, it served several purposes.
1. JUST—Served as a warning to evil-doers.
1) It held people responsible for the harm they did.
2. BENEFICIAL—Protected the weak against the strong.
1) It upheld a plaintiff’s right to compensation or justice (as in the case of the avenger of blood).
3. MERCIFUL—Prevented judges from inflicting too severe a punishment.
1) The Law mandated that the punishment fit the crime.
2) Even the judges (not personally involved) needed guidelines or they may be too lenient or too severe in deciding the proper punishment.
2) Purpose—Heb 2:2: “every transgression and disobedience received a just penalty.”
4. TOOK PERSONAL VENGEANCE AWAY—Put it in the hands of civil authorities.
1) The Law provided for even-handed justice and prohibited the spirit of revenge that fuels feuds and vendettas.
2) Vengeance tends to “get more” rather than “get even”—Gen 4:23-24.
3) We would want to collect “some interest.”
4) Humans are incapable to render a just penalty—either too much or not enough.
5) It is God’s business to determine when and how—Rom 12:19.
*Vengenance and righteousness comes from the same root word.
*Give what you deserve—God is doing a righteous thing.
*If believe this—FAITH—COMFORT!
*Both in the Old and New Testament, vengeance was to be left up to God and his duly appointed agents: CIVIL GOVERNMENTS—Rom 13:1-4.
*Protect the good and punish evil—government is authorized to use force.
C. It appears that the scribes and Pharisees had interpreted the Law to justify PERSONAL retribution!
1. Therefore they falsely applied their version of the Law by taking matters of revenge into their own hands JUST AS MANY PEOPLE DO TODAY!
1) The Law had to do with the administration of justice by the judges in the courts.
II. THE TRUE INTENT OF THE LAW—CHRIST’S INTERPRETATION
39: “But I say to you, do not resist him who is evil;”
A. Did an apostle ever “resist” anyone? (Same word as in Gal 2:11).
1. Are we supposed to resist the devil? (Jas 4:7; 1 Pet 5:9).
1) A government’s God-given purpose is to resist evil (Acts 23:16-24; 25:10-11; Rom 13:1-7; 1 Pet 2:13-14).
2) In what way are we NOT to resist an evil one?
2. In the following illustrations, this phrase refers to private retaliation.
1) Citizens of the kingdom—Christians are not to be people out “to settle the score.”—To take the law into their own hands.
B. They were applying it personally, so Jesus says, “Here is your personal responsibility and attitude which you are to have in the area of personal retaliation.”
1. Jesus taught that it all comes down to my attitude toward myself! When…
1) 39: MY PERSON IS ATTACKED
2) 40: MY POSSESSIONS ARE WRONGFULLY TAKEN
3) 41: MY PERSONAL LIBERTIES ARE TAKEN
4) 42: EMPHASIS IS ON OUR DUTY RATHER THAN ON OUR RIGHTS
*We need to have a spirit of willingness and openness.
*The character of a Christian will truly be seen in his application of this lesson.
*REMEMBER: “Character determines conduct”.
*React to the evil being done, by doing good.
“but whoever slaps (smites) you on your right cheek, turn to him the other also.”
C. Reacting to PHYSICAL ABUSE, turning the other cheek.
1. This could refer to a blow struck by a left-handed person, but more likely indicates a backhanded slap by another’s right hand (30).
1) It is an action that is considered an INSULT in virtually every culture.
2) Slaps (hrapizo) is used in Matt 27:67 to describe the beating Christ received from the Jews.
3) Jesus is teaching that if someone insults you, do not make any attempt to insult or harm them in return even if they continue to insult you.
4) This may refer to offering the other cheek as an expression of love.
2. Jesus is not emphasizing that we must allow people to walk all over us or submit to abusive treatment.
1) Jesus is saying that it would be better to be abused or walked all over than to take away from God what is His alone—VENGEANCE.
2) It is not our place to settle all the accounts—even those against me.
3) To attempt to do so will only make us miserable and hateful.
40: “And if anyone wants to sue you, and take your shirt (tunic), let him have your coat (cloak) also.”
D. Reacting to a CIVIL LAWSUIT, by giving more than what the person is suing for.
1. Under the Law of Moses a man’s coat was an undeniable (indisputable; irrefutable) right,—a non-transferable possession (Ex 22:26-27).
1) It means that the citizens of the kingdom will not allow their “rights” to prevent reconciliation with another.
2) The principle at stake here is that as Christians there are times we must be willing to give up our “rights” in order to maintain within ourselves the dignity of true discipleship.
3) Paul makes this point in 1 Cor 6:1-8 showing that a Christian will be defrauded rather than have a personal dispute with another Christian adjudicated by worldly people.
2. Our lights shine when we follow the example of…
1) Christ is our prime example (Matt 17:24-27; 26:53; 1 Pet 2:20-23).
2) Stephen, when he was being stoned (Acts 7:59-60).
3) Paul (1 Cor 9:4-6) who voluntarily forfeited his rights in order to further the gospel (12).
4) The Hebrew Christians, who “accepted joyfully” the seizure of their property (Heb 10:32-34).
5) Joseph, in forgiving his brothers (Gen 45:4-15).
6) David, in sparing the life of Saul (1 Sam 24:1-15).
7) Elisha, in feeding the army of the Arameans (2 Kings 6:8-23).
3. React in a positive manner.
1) Demonstrate love towards them by giving them freely more than they were hoping to gain by force, oppression, or manipulation!
41: “And whoever shall force (compel) you to go one mile, go with him two.”
E. Reacting to GOVERNMENT OPPRESSION, by offering to do more than what is being demanded of you!
1. The third illustration alludes to the Roman law of forced labor.
1) Roman officials could press into service any member of an occupied country for the distance of one mile.
2) Milion, a thousand paces; only here in the NT; on force, see 27:32.
2. The Jews fiercely resented such impositions and any Zealots in Christ’s audience would have bolted at the thought of going a second mile for a Roman.
1) But going the second mile—ABOVE AND BEYOND THE CALL OF DUTY—is exactly what Christ did for us.
2) Going the second mile is another way of saying—live graciously.
3) Going the second mile should not be used as a legalistic boundary:
“I’ll go two miles, but not an inch further!” (Rom 5:7).
4) Grace is favor freely given—a gift given the undeserving.
3. Allowing a man to smite you on one cheek, and letting him have the coat, and submitting to him when he compels you to go one mile does little or no good.
1) It is the other cheek, the coat also and the second mile that does the trick.
2) Christians are to treat those who do them evil far better than they deserve, responding in a way no one would expect or could enforce.
4. Being a Christian stretches one beyond the expectations of men (Eph 3:20).
1) Service often means doing more than one DESIRES to do, or even more than others expect you to do!
2) Encouraging extra service, going beyond the expected, doing much good is not acting foolishly.
5. We ought to be willing to assist with the burdens of others, even to the point of doubling or beyond our help.
1) This ought to be done cheerfully, not grumbling that a person has inconvenienced us in some way (Phil 2:12-18).
2) Have you ever had a brother, neighbor or friend who seemed always to be there for you when you needed him—one who would come joyfully at a moments notice with no complaint? This is what Jesus is teaching.
6. The nature of men in the world verses the nature of Christians.
1) Luke 17:33: Opposite of two-mile service—Luke 16:10: True service.
2) When forgiven, forgive others (Matt 6:14; Luke 17:1-4; Col 3:12).
3) Receive blessings, share them with others (Matt 6:33; Tit 3:14).
4) Worship not just one time a week, but at every opportunity (Heb 13:15).
5) Worship by God’s standard, avoiding evil in daily life (Matt 5:13-16).
6) Save self and save others (Acts 2:40; 8:4).
7) Extra mile (s) service is a way of life for Christians.
42: “Give to him who asks of you, and do not turn away from him who wants to borrow from you.”
F. Reacting to THOSE WHO ASK FOR HELP by giving them what they ask for!
1. Christ is not stating an unqualified rule that requires Christians to support professional beggars or loan themselves into poverty (Prov 11:15; 17:18; 22:26; 2 Thes 3:10).
1) Literal application of this verse as a rule of life would be self-defeating: there would soon be a class of saintly paupers, owning nothing, and another of prosperous idlers and thieves.
2) Remember, Jesus is teaching on the subject of RETALIATION.
2. Jesus is cautioning against the urge to withhold benevolence from needy enemies.
1) It is tempting to ignore the pleas of an adversary or to give them less consideration than the requests of the righteous, but Christians are to show their enemies the same concern they show their friends (Luke 6:35).
2) Christians must lose the “What’s in it for me” attitude (Matt 10:8).
3) EX: Suppose a neighbor has not been good to you, maybe even cause you some harm. Now he needs your help or wants to borrow some tools.
4) The natural inclination is to turn that person away saying, “Why should I help him? He has never done anything but evil to me.”
5) When Jesus died for us, we were the enemies of God (Rom 5:6-11).
6) Now it is time for us to learn to give freely and willingly, even to those who are our enemies.
CONCLUSION
1. “An eye for an eye” is RETRIBUTIVE, but turning the other cheek, surrendering our rights, going the extra mile and meeting our enemy’s need are REDEMPTIVE.
1. In each case Christ proposes a course of action that is the opposite of what is customary (7:12).
1) This is not a gospel for the weak, but for the strong (5:5).
2) Striking back involves little moral strength.
3) However, what takes great strength is to refuse to retaliate.
2. Only in this way can the cycle of hostility be broken and overcome evil with good.
1) Only in this way (what the world calls, “killing them with kindness”) is evil disarmed and possibly transformed.
2) And only in this way can we imitate the One who preeminently exemplified each of these traits at a place called Calvary.
THE SERMON ON THE MOUNT
LOVING OUR ENEMIES (5:43-48)
INTRODUCTION
A. This is the 6th and final contrast illustrating how we are to practice righteousness which exceeds that of the scribes and Pharisees.
1. This section is of fundamental importance for an understanding of the Christian ideal of love.
2. Because the God we serve is a loving God, we are to be loving people.
3. We must learn from His love; His example must be our pattern to follow.
43: “You have heard that it was said, ‘You shall love your neighbor, and hate your enemy.’”
1. You shall love your neighbor” comes from Lev 19:18 (22:39).
1) Can you find the OT passage which teaches the Jews to hate their enemies?
2) NO! But we do find where they were to love them (Deut 10:19; Ps 139:19-22).
2. Where, then, did the scribes and Pharisees get this idea?
1) Perhaps they took the prerogative of God and various illustrations of His judgments against His enemies—and falsely applied that practice to themselves!
2) It was a rabbinic invention that grossly perverted God’s will.
3) Not only were Jews taught to hate their enemies, but they typically defined “enemy” to include any Gentile.
44: “But I say to you, love your enemies and pray for those who persecute you”
“(Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;)”
1. Jesus said that not only are we NOT to retaliate and take personal vengeance but our ATTITUDE should be completely opposite that—we should love them.
1) This has to do with our attitude toward others, which is prompted by a proper attitude toward SELF.
2) We must be DEAD to self.
3) We can’t progress to the position of loving like God loves until we have renounced selfish interests.
2. The treatment of others must not depend on what others do or say to us. We must be detached…
1) From traditional conditions for a loving response.
2) From their evil, unloving behavior.
3) From self.
3. Love is more than just a feeling.
1) Love (agape) does have an emotional component (22:37), but it also has a volitional element that sometimes must OVERRULE OUR FEELINGS.
2) There are times when we don’t FEEL loving toward another.
3) Few people would feel love for a face-slapping persecutor or for a Roman soldier who forces them into service.
4) But if our righteousness is to exceed that of the scribes and Pharisees and if we are to be a follower of Christ, we must love them even when we don’t feel like it.
4. Love always seeks the highest good of the one loved.
1) Do you rejoice at your own calamity?
2) Job 31:3, 23, 29: Job served God because He was God not because of what God gave to him. If Job rejoiced at his enemies calamity—then he admits that he deserved what happened to him.
3) Prov 17:5; 24:17-18; Obad 12: Warns if rejoice at calamity—punished.
4) Ps 58:10-11: What’s the difference? Happy to see an end of wickedness and evil deeds (Rom 13:1-4—killers, Sadam—1 Tim 2:1—prayers answered).
*Crime doesn’t pay—righteousness does—Gift—given more than we deserve.
*THERE IS A BALANCE.
5. Love is active. It does something to achieve the desired end.
1) Ex 23:4-5: Jews—if enemy—served him right—had it coming.
2) Have you ever rejoiced at the calamity of your enemies?
3) He hates your guts—what do you do? Do the right thing—help him.
4) Can we appreciate how great the Law of Moses really was? We should.
6. On a practical level this means:
1) Returning blessing for cursing (2 Sam 16:5-13; 19:16-23).
2) Doing them good and praying for them (Luke 23:34; Acts 7:60).
*We cannot pray fervently for our enemies without reminding ourselves that the God who is able to love us despite our disobedience is able to love also those who hate and abuse us.
3) Reply to bitter words with kind words. Bitterness belittles.
7. Note the attitude of some Christians in the second century, AD.
The following statements were written at a time when Christians were constantly mistreated, abused, and manipulated by others!
1) “Do good, and give liberally to all who are in need from the wages God gives you. Do not hesitate about to whom you should not give. Give to all. For God wishes gifts to be made to all out of His bounties.” (Hermas, 135 A.D.
2) “And he said to love not only our neighbors but also our enemies, and to be givers and sharers not only with the good but also to be liberal givers towards those who take away our possessions.” (Irenaeus, 185 A.D.)
3) “Do not judge those who is worthy and who is unworthy, for it is possible for you to be mistaken in your opinion. In the uncertainty of ignorance it is better to do good to the unworthy for the sake of the worthy, than by guarding against those who are less good not to encounter the good. For by sparing and trying to test those who are well-deserving or not, it is possible for you to neglect some who are loved by God, the penalty for which is the eternal punishment of fire. But by helping all those in need in turn you must assuredly find some who are able to save you before God.”
(Clement of Alexandria, 190 A.D.)
45: “in order that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.”
1. One way God demonstrates His UNCONDITIONAL LOVE for all is through His gifts of common grace.
1) God’s love is no “IF” love—“I’ll love you if you do what I say!”
2) His love is more than “BECAUSE” love—“I’ll love you because…”
3) God’s love is an “ANYWAY” love—“I love you no matter how you are!”
2. In Semitic thought, “children” figuratively expressed the idea that a person shares the quality or nature of the source specified (Mark 3:17; John 17:12).
1) To be the “children of God” we must partake of the nature of God and that means loving our enemies (2 Pet 1:4).
46: “For if you love those who love you, what reward have you? Do not even the tax- gatherers do the same?”
47: “And if you greet (salute) your brothers only, what do you do more than others? Do not even the Gentiles do the same?”
1. The TRUE TEST of Christian love is not how we treat the innocent, but how we treat the guilty.
1) That our enemy might respond to a redemptive offensive conducted on the plane of love is one of the most thrilling revelations in Scripture.
2. There is no merit in reciprocal love—loving those who love us or greet us.
1) In the first century the taxes for Roman provinces were often collected by privately owned companies who would sublet the job to individuals.
2) In Palestine, these tax-gatherers (publicans) were Jews who made their living collecting taxes for Roman firms.
3) Not only were they stigmatized as collaborators, but they often were guilty of extortion (Matt 9:9; Luke 19:8).
4) Therefore they had reputations lower than used chariot salesmen
(Luke 15:1-2).
5) But even tax-gatherers responded to love with love.
3. We are not functioning as “salt” and “light”, and our righteousness does NOT exceed that of the scribes and Pharisees, if we bestow or withhold love based on how we are treated.
1) Loving means to love that which is unlovable, or it is no virtue at all!
4. Rom 12:18-19: It is not possible always to be at peace—even when you try your hardest. Someone will still say and do ugly things.
1) Why try your hardest? DEDICATION TO CHRIST.
2) When it does happen—Christ will take care of that—leave it in His hands.
5. (Prov 25:21)—Rom 12:20: Only God could have thought of this (Mic 6:8).
1) The way to treat one another hasn’t changed. IMPORTANT TO GOD!
2) Do good to melt an evil heart—not watch him suffer.
3) It may be the only thing that works—melts heart.
4) Don’t give up on strained relationships and enemies.
5) If do—not doing everything to be at peace.
6. Rom 12:21: We only have 2 choices.
1) If take revenge—evil is overcoming good—be a sinner also (Isa 5:20.
2) If you do good—Trying to help him not to be a sinner.
*Do evil because it gives a sense of control and the fantasy of being like God.
*Inflicting harm to another gives pleasure to intimidate and shame another.
*Returning good removes the pleasure out of the first blow—not in control.
48: “Therefore you are to be perfect, as your heavenly Father is perfect.”
1. “Therefore” could serve as the conclusion to the entire series of contrasts.
1) The goal of every Christian is “perfection” (teleios, complete, entire).
2) This doesn’t mean only the sinless exceed the righteousness of the scribes and Pharisees and are the only ones who reside in the kingdom.
3) Jesus is not frustrating his hearers with an unachievable ideal.
4) But that we as sinners are to constantly strive for sinlessness.
2. If anything has fully attained that for which it is designed it is perfect.
1) Perfect can refer to the maturity of an adult man—the end or aim of that to which the boy points.
2) Jesus is calling on His followers to be mature people, attaining the end for which God has made them.
3) 1 Cor 14:20: We must put away childish things and be mature.
CONCLUSION
1. To be a perfect, mature disciple we must:
1. Render good for evil.
2. Speak the truth.
3. Honor our marital commitment.
4. Resist adulterous thoughts.
5. Live at peace with all.
6. Act in the best interests of all, including our enemy.
2. What has God ever wanted out of anyone?
1. Do what right toward: GOD—MAN—SELF.
2. Is the Bible up to date? It is so up to date that we are behind!
Matthew 6
THE SERMON ON THE MOUNT
CHARITABLE DEEDS (6:1-4)
INTRODUCTION
A. In this section Jesus continues the contrast between true and false righteousness begun in 5:19.
1. But He shifts the emphasis from what the scribes and Pharisees were TEACHING to what they were PRACTICING.
1) The three most prominent expressions of Jewish piety were BENEVOLENCE, PRAYER AND FASTING.
2. The teaching of Jesus ASSUMES that His disciples would participate in “charitable deeds” (5:42).
1) In this section He directs His words to the SPIRIT and MANNER of such deeds.
3. Jesus frames His teaching in a pattern that begins with a negative (“when you do, do not”), followed by a positive (“when you do, do”).
1) Have you ever tried to run something that is battery-powered by only connecting the positive end of the battery?
2) If you disconnect the negative lead from your battery terminal on your car, do you think it would start?
3) Have you ever replaced the batteries in a flashlight, then flipped the switch on to find that it still doesn’t work?—The batteries were backwards (crossed).
*Spiritual batteries backwards—“have their wires crossed”—(Isa 5:20).
*Both positive and negative teaching is necessary so we as “lights” can shine.
1: “Beware (take heed) of practicing your righteousness (alms) before men to be noticed by (seen of) them;”
1. It isn’t surprising that the exhortation to “be perfect” (5:48) is followed by “beware” (prosecho),=be careful, on guard.
1) The pursuit of righteousness has often been corrupted into self-righteousness.
2) Pride is a constant threat when striving for perfection (maturity) and it must be battled by following the precautions Christ proceeds to list.
2. “Alms” (eleemosune) are acts of mercy or benevolence.
1) In a society without social security or welfare, voluntary charity and donations for the destitute formed a key part of Jewish life in NT times.
2) At first glance this verse seems to contradict (5:13-16).
3) The discrepancy is explained from the perspective of MOTIVE.
4) Doing good works “before men” is not the same as doing them “to be seen of” men.
5) Works done “before men” are done to “glorify” God (5:16).
6) Works done “to be seen of” men are done to glorify the doer.
* Therefore, it is proper to do good works before men when we are trying to secure praise for God, but NOT when we are trying to secure praise for ourselves.
“otherwise you have no reward with your Father who is in heaven.”
1. Self-righteousness loves to show off; and Phariseeism was a show-off religion.
1) They sought the praise of men, not the approval of God.
2) And when they obtained that, they had received all they were going to get.
3) Because they sought nothing from God, they shouldn’t be surprised when they receive nothing from Him.
2. God hates pride even when it parades as mercy.
1) An act of righteousness is righteous ONLY if it is what it claims to be— THE WORSHIP OF GOD.
2: “When therefore you give alms, do not sound a trumpet before you,”
1. “Charitable giving” is usually translated “alms.”
1) The word means something (usually money) given to the poor to relieve their distress.
2) The word used here is derived from the word “mercy.”
2. No historical evidence exists that Jews actually “blew (tooted) their own horn” before helping the needy.
1) Therefore, the expression “sound a trumpet” is likely a metaphor.
“as the hypocrites do in the synagogues and in the streets, that they may be honored by men.”
1. The places where hypocrites gave alms were chosen with maximum visibility in mind.
1) Amos 4:4-5: “Enter Bethel and transgress; in Gilgal multiply transgression! Bring your sacrifices every morning, your tithes every three days. Offer a thank offering also from that which is leavened, and proclaim freewill offerings, make them known. For so you love to do, you sons of Israel.”
2. Originally hupokrites (lit., one who answers) referred to an actor who played a part or wore a costume, pretending to be something he was not.
1) Eventually, the word came to refer to anyone who was not what he appeared to be, whose goodness was external and phony.
2) Hypocrites—the curse of religion—have a fake righteousness.
3) They appear to honor God, but their real aim is to be praised by men.
4) A hypocrite’s deeds of righteousness are theatrical performances (play-actor).
3. God warned of hypocrisy in the OT.
1) Isa 29:13: “Because this people draw near with their words and honor Me with their lip service, but they remove their hearts far from Me, and their reverence for Me consists of tradition learned by rote.”
2) Prov 4:23; Ps 24:3-4.
3) Jesus is the only person in the NT to use the word (20 times in Gospels).
4. Hypocrites are not necessarily those who are inconsistent in their life or who, in a moment of weakness, succumb to temptation.
1) If this were the case, everyone would be a hypocrite since all have experienced moments of weakness and inconsistency (1 John 1:8-10).
2) FALSE VIEW: The Christian life is one of perfection. Everyone is either in one of 2 categories—Either perfect or a hypocrite.
5. A hypocrite is identified as one who:
1) Loves to be noticed and commended.
2) Does good works to glorify self (2, 5, 16; 23:5).
3) Operates by a double standard, excusing in himself what he condemns in others (Matt 7:1-5; 12:27; 23:4; 27:63; 28:11-14).
* The hypocrite constantly uses a double standard in his own favor. He is strict about a few things which he keeps and which may even inconvenience him or cost him something, but he leaves undone the weightier matters.
“Truly I say to you, they have their reward in full.”
1. EX: People and soldiers lined the streets to see a famous leader.
1) One time a woman cried out—the leader asked who she was—told soldiers to let her through.
2) She said her finance` left her, lost her job, pregnant, hungry, etc.
3) This great leader said “I’ll take care of it.”
4) The man was Adolph Hitler.
* He was rewarded in full (praised).
* Good people do bad things and bad people do good things.
* 2 Tim 1:5: We must change the heart—not just the outward.
2. A hypocrite masks his wickedness in sincerity.
1) Few hypocrites are consciously hypocritical.
2) In fact, they generally view themselves as the only true believers.
3) The scribes and Pharisees didn’t believe they were hypocrites (23:13).
4) They were SINCERE IN THEIR HYPOCRISY.
* 2Tim.3:13: “But evil men and impostors will proceed from bad to worse, deceiving and being deceived.”
* HERE LIES THE LETHALNESS OF THE SIN OF HYPOCRISY.
3. EX: The game show: “Who wants to be a millionaire?”
1) They build up the drama—cameras, music, emotions, etc.
2) Go home broke but they had an hour of fame—REWARD IN FULL!
4. If one’s goal in religion is to elicit the praise of others he can easily succeed.
1) But they should expect nothing more from the Lord.
3: “But when you give alms, do not let your left hand know what your right hand is doing”
1. In the Greek “you” is emphatic and sets up a strong CONTRAST between hypocrites and disciples.
1) “You” when doing good deeds (Christ expects it), don’t do it in a proud way.
2. This involves avoiding not only the praise of others, but SELF praise as well.
1) The right hand represents me with my good deed.
2) The left hand represents me with my good opinion about my deed.
* “What a good person am I.”
4: “that your alms may be in secret;”
1. The righteous are represented as being totally unaware of their own past benevolent deeds.” Opposite of blowing a trumpet.
1) The expression probably refers to the fact that as much as possible a person must keep his voluntary contribution a secret not only to others but even to himself.
2) He should forget about it, instead of saying in his heart, “What a good person am I.”
3) “No one appreciates all the things I do.” That’s good—almost there.
2. How can one develop the ability to give in secret?
1) Perhaps by doing good deeds so often that it becomes “second nature.”
2) So that you do it without much thought (making a big deal out of it) just as with anything done often or repeatedly.
3. Jesus is not condemning doing good deeds but He is condemning the spirit which seeks publicity and recognition.
1) He is teaching “secret-giving” in the sense of “secret to one’s self.”
2) The true Christian cares not how much men hear of his public charities, nor how little they hear of his private ones.
“and your Father who sees in secret will repay you (openly).”
1. Benevolence is to be done for “God’s eyes only.”
1) Note that in 25:37-39 the righteous are represented as being totally unaware of their own past benevolent deeds.
2) His omniscience is mentioned 10 times in 6:1-18.
3) He knows what is in our heart.
4) God is not unrighteous to forget any work done for His sake.
2. Gal 1:10: Paul believed that it was more important to do what was right than receive praise and a happy and comfortable life. (Luke 6:26)
1) Acts 21:11-14: He was willing to do the right thing when he was not given any credit for it.
2) 1 Tim 6:17-19: Christians who have been blessed materially have been INSTRUCTED to be “to do good, to be rich in good works, to be generous and ready to share, storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed.”
3. “Openly” (en to phanero) means plainly, evidently.
1) The reward may be experienced to some degree in this life (Ps 41:1-3).
2) Without a doubt, those who quietly glorify God in this life will be publicly glorified by Him in the next (Rom 2:7).
THE SERMON ON THE MOUNT
PRAYER (6:5-15)
INTRODUCTION
A. The entire 6th chapter expounds upon the “righteousness of the kingdom” WITH RESPECT TO MAN’S RELATION TO GOD, especially in the practice of certain ACTS of righteousness.
1. 6:1: Probably is an introductory statement concerning all acts of righteousness.
1) We have seen this principle applied to CHARITABLE DEEDS.
2) Now we will consider how Jesus applied it to the practice of “prayer.”
B. The principles that govern charitable deeds also govern prayer.
1. Prayer can be a means of communicating with God or of impressing others.
1) 5-6: Christ condemns HYPOCRITICAL prayer.
2) 7-8: Jesus cautions against PAGAN prayer.
3) 9-15: He offers a MODEL (PATTERN) prayer.
I. WHAT “NOT” TO DO WHEN PRAYING (6:5).
“And when you pray”
1. This instruction applies every time you pray.
2. “Pray” (proseuchomai) appears often in the NT to indicate communication with God.
“you are not to be as the hypocrites; for they love to stand and pray in the synagogues and on the street corners, in order to be seen by men.” Truly I say to you, they have their reward in full.”
1. Devout Jews would pray every morning and evening (Acts 3:1).
1) According to Jewish custom, if you were in the streets at this time it was proper to stop, turn toward the temple, and pray (the Moslems practice this even today).
2) Hypocrites loved to be seen praying in a public place at the hour of prayer.
3) Though addressed to God, their prayers were aimed at men.
4) And when praised for how beautifully they had prayed, they had their reward.
2. NOTE: it is PRIDE in prayer, not posture, that concerns Jesus.
1) The prayer of a righteous man is powerful (Jas 5:16) whether or not he prays:
* Prostrate (26:39).
* Kneeling (Acts 21:5).
* Sitting (2 Sam 7:18).
* Standing (Luke 18:13).
2) One posture is not holier than another.
3) There is no posture that makes the prayer of the proud acceptable to God.
4) They will have no reward or blessing from God!
3. Jesus is not condemning “ALL” public praying.
1) Jesus Himself prayed in public (Matt 11:25; John 11:41).
2) Paul also prayed in public (Acts 27:35).
3) The emphasis is, do not pray “to be seen by men.”
II. ELEMENTS OF PROPER PRAYER (6:6-15).
6: PRAYER MUST BE DONE “TO BE SEEN OF GOD” NOT MEN.
“But you, when you pray, go into your inner room (closet), and when you have shut your door, pray to your Father who is in secret, and your Father who sees in secret will repay you.”
1. “Tameion” was an inner room without windows and in many homes it was a room that could be locked.
1) Prayer is always to be private, even when it is a public prayer.
2) We are never to seek to pray to impress another.
3) We should never assume any position or use any language meant to promote self.
4) Prayer is to be done with a single eye on God, not with a side glance at people who may be impressed.
2. The secret of religion is religion in secret.
1) Praying in secret doesn’t exclude God for He sees the secret places and will reward the true piety He finds there.
2) The sincere and humble worshiper, one who is not interested in making a public display for the sake of enhancing his prestige, will find a secluded place to be most appropriate for communicating with God.
3) The Christian who prays much in secret is praying to be seen of God, not men!
7-8: PRAYER MUST BE DONE “TO BE HEARD OF GOD,” NOT MEN.
7: “And when you are praying, do not use meaningless (vain) repetition, as the Gentiles do, for they suppose that they will be heard for their many words.”
1. A cousin to hypocritical prayer is PAGAN prayer—VAIN REPETITIONS.
1) Vain repetitions (battologeo, lit., to say bata; only here in the NT) is rare in Greek literature.
2) It appears to be an onomatopoeic word (one formed by imitating the sound made by its referent) that referred to the meaningless prattle the pagans called prayer.
3) “The heathen tried to tire out their gods with such endless prayers. Mere formulas were repeated over and over again; the Jews had such prayer formulas, Catholics also have them in the form of their rosary.” (Lenksi)
4) Seneca called this, “fatiguing the gods.”
2. While Christians are to pray without ceasing (7:7-8; Luke 18:1; 1 Thes 5:17), a prayer’s length is not the determinate factor in its effectiveness.
1) The prayer in 9-13 has 66 words.
2) The one in John 17 has about 600 words.
3) And in Matt 14:23-25 Christ prayed all night.
4) The crucial thing is not the quantity of words, but the QUALITY of the heart doing the praying (15:18; 23:14).
8: “Therefore do not be like them; for your Father knows what you need, before you ask Him.”
1. Wordiness in prayer is unnecessary, for the One to whom we pray knows our needs (2 Chron 6:30; Ps 139:1-4).
2. This poses a dilemma for many, for is God knows what we need before we ask (32), why ask?
1) The answer is that prayer is a Divinely prescribed act that invites God’s response (12; 24:20; Acts 8:22; Jas 5:17-18).
2) God bestows certain blessings only in response to His children’s requests.
3) Prayer is not a battering ram by which we gain entrance to God’s blessings, but a corridor through which He bestows on us what He wants to give us.
9-13: PRAYER MUST BE PATTERNED AFTER THE MANNER JESUS DESCRIBED.
9: “Pray then in this way”
1. Having addressed how “NOT” to pray, Christ now teaches His disciples HOW TO PRAY.
1) This “PATTERN PRAYER” was never meant to become the thing He just condemned—a meaningless, formalistic ritual.
2) Instead, it serves as a MODEL we can use in wording our own prayers.
3) It is an ILLUSTRATION in contrast to the “many words” used by pagans and hypocrites.
4) In its CONTENT, proper prayer should include these things.
2. This prayer falls into 2 sections, each of which addresses 3 concerns.
1) The first section deals with the things of God (9-10).
2) The second half deals with the needs of man (11-13).
“Our Father who art in heaven, hallowed by Thy name.”
1. Reverence for God and His “Name”—His being and character.
1) God was addressed in different ways by the early Christians depending upon which of the different qualities God possessed they needed the most in their particular situations.
2) Acts 1:24-25: “And they prayed and said, ‘You, Lord, who know the hearts of all men, show which one of these two You have chosen to occupy this ministry and apostleship from which Judas turned aside to go to his own place.’”
3) Acts 4:24: (When Peter and John were released) “And when they heard this, they lifted their voices to God with one accord and said, ‘O Lord, it is You who made the heaven and the earth and the sea, and all that is in them.’”
2. Pray in confidence knowing that God stands above all temporal things.
1) Our relationship to God doesn’t depend upon being in a particular place.
2) Hallowing takes place in our thoughts, words and actions.
10: “Thy kingdom come. Thy will be done, on earth as it is in heaven.”
1. Praying for the progress of God’s kingdom and His will on the earth.
1) This is the result of hallowing God’s name and submitting to His authority (Col 1:13; Matt 6:33).
2) Pray that it will be united (1 Cor 1:10; John 17:17-23), grow in knowledge and understanding of Christ (Phil 1:9-11).
3) Pray that it will continue to spread (2 Thes 3:1).
2. God’s will cannot be defeated in heaven—nor on the earth.
1) We are called from above but are tied to the earth.
2) We live in a world of pressures, tensions—struggles within almost destroy us.
3) Only as we pray for God’s help can we survive.
11: “Give us this day our daily bread.”
1. Asking for physical necessities.
1) We need to ask daily and continually recognize the source of necessities.
2) We must understand the difference between our “needs” and our “desires.”
12: “And forgive us our debts, as we also have forgiven our debtors.”
1. Asking for our spiritual needs.
1) Just as God provides for our physical needs He provides these also.
13: “And do not lead us into temptation, but deliver us from evil.”
1. Pray for protection and deliverance from evil.
1) Don’t let us drift beyond receiving help from You.
“For Thine is the kingdom, and the power, and the glory, forever. Amen.”
1. Praising God.
14-15: PRAYER MUST BE OFFERED WITH A “MERCIFUL” SPIRIT.
“For if you forgive men for their transgressions, your heavenly Father will also forgive you. But if you do not forgive men, then your Father will not forgive your transgressions.”
1. This must be a very important point to Jesus.
1) This is the only part of the pattern prayer that He elaborated on!
We offer this prayer “In the name of Jesus Christ.”
1. When Jesus was on earth, it was not possible to pray through Him to the Father.
1) But once He ascended to heaven, it became necessary for our prayers to be offered through His name (John 14:6,14; 16:23-26; 1 Tim 2:5; 1 John 2:1).
CONCLUSION
1. The privilege of prayer is one of the most important blessings to be enjoyed by the children of God in this life.
1. How important it is that we be sure to pray in such a manner as to be seen and heard by our Father in heaven!
2. Summary to the model prayer.
1. Requests for the glory of God:
1) That God may be glorified in His NAME (“Hallowed by Your name”).
• His PERSON.
2) That God may be glorified in HIS KINGDOM (“Your kingdom come”).
• His AUTHORITY.
3) That God may be glorified in the HEARTS OF MEN (“Your will be done”).
• His DESIRES.
2. Petitions for the needs of man:
1) That man’s PHYSICAL NEEDS will be provided for (“Our daily bread”).
2) That man’s SPIRITUAL SINS may be removed (“Forgive us our sins”).
3) That man’s FUTURE SINS may be avoided (“Lead us not into temptation”).
3. The prayer that Christ used in teaching His disciples to pray is not a set ritualistic form to be repeated over and over, but a perfect model of what our prayers should be like.
1. It is a model in its LENGTH, for it contains only 69 words and can be spoken in less than a minute.
2. It is a model in its SCOPE, for it deals with both spiritual and physical concerns.
3. It is a model in its SIMPLICITY, for there is no word in it that a child would fail to understand.
4. And it is a model in its DIRECTNESS, for there is no vague, eloquent expressions, which are hard to be understood.
THE SERMON ON THE MOUNT
FASTING – A BIBLICAL PERSPECTIVE (6:16-18)
INTRODUCTION
A. The Bible has quite a lot to say about the subject of fasting, although the subject is not studied much.
1. Consequently, much misunderstanding surrounds the subject.
1) Hopefully, this study of fasting from the Bible will help us remove some of these misunderstandings.
B. One common Greek noun translated “fast” is nesteia.
1. Nesteia consists of two parts, ne, negative prefix, and esthio, to eat.
1) Hence, fasting literally means to abstain from food.
• It could be done voluntarily (Matt 4:1-2).
The situation that made the devil's challenge to turn the stones into bread was the fact that Jesus had been fasting for forty days and nights (Matt 4: 1-11).
• It could be forced due to one’s circumstances (2 Cor 6:5; 11:21).
2. The subject of this study will be voluntary fasting as it relates to one’s service to God.
I. FASTING IN THE OLD TESTAMENT.
A. Fasting was commanded on the Day of Atonement (Lev 16:29-34; 23:27-32).
1. “Afflict your souls”: An outward manifestation of one’s personal contrition and repentance by abstaining from the ordinary enjoyments of life.
Isa 58:3: “Why have we fasted and You do not see? Why have we humbled ourselves and You do not notice? Behold on the day of your fast you find your desire, and drive hard all your workers.”
1) This was the only fast commanded in the Old Testament Law.
2) However, God’s people fasted at other times in the OT, and apparently they did so with God’s approval, provided their attitudes and motives were proper.
B. When and why did people fast in Old Testament times?
1. At times of intense spiritual work:
1) When Moses was given the ten commandments upon stone (Deut 9:9).
Ex 34:28: “So he was there with the LORD forty days and forty nights; he did not eat bread or drink water. And he wrote on the tablets the words of the covenant, the Ten Commandments.”
2) He was in the presence of God – consumed by the occasion of receiving the Law from God.
2. At times of mourning & sorrow for one’s sin – seeking God’s forgiveness through repentance:
1) Lev 16:29-34; 23:27-32: Recognition of sin on the Day of Atonement.
2) Deut 9:18: Moses intercedes for the sins of Israel.
3) 1 Sam 1:6: Israel’s sorrow for idolatry.
4) Neh 9:1-2: National confession of sin.
5) Dan 9:3-6: Supplication/Confession on Israel’s behalf.
6) Joel 1:14; 2:12-13: Israel was instructed to turn to God with all her heart, with fasting, weeping, and mourning over sin.
7) Jonah 3:4-10: Nineveh fasted as an expression of humility, repentance and dependency upon Jehovah for mercy when they believed Jonah’s message.
3. At times of seeking God’s protection against enemies (or, seeking God’s help in general):
1) 2 Chron 20:1-4: King Jehoshaphat and Judah fast as they seek God’s help against Moab & Ammon.
2) Ezra 8:21-23: Ezra and company fast as they petition God for protection on their journey from Babylon to Jerusalem.
3) Neh 1:1-4: Fasting attended Nehemiah’s grief over Jerusalem and his prayer for God’s help.
4) Esther 4:3, 15-16: The people fasted over the destruction edict, and when they prayed for Esther’s success with the king.
4. At times of sorrow over sickness and death:
1) 1 Sam 31:13; 2 Sam 1:12: At the death of King Saul and sons.
2) 2 Sam 12:15-23: David fasted while in total, concentrated prayer for his son’s life.
5. Other Jewish fast days Zech 8:19:
1) 4th month fast - In memory of the wall of Jerusalem being broken up by the Babylonians (Jer 52:6-7).
2) 5th month fast – In memory of the burning of the temple by Nebuchadnezzar (Jer 52:12-13).
3) 7th month fast – In memory of the slaying of Gedaliah, the governor (Jer 41:1-3).
4) 10th month fast - In memory of Nebuchadnezzar coming against Jerusalem (Jer 52:4).
5) Zech 7:2-7: They had not been keeping these fasts with the proper attitudes and motives. If they had, their fasts would have been accepted (Zech 8:19).
C. Proper attitudes and motives for acceptable fasting in the Old Testament (As seen in the foregoing examples):
1. An expression of humility before God.
1) Ps 35:13: “But as for me, when they were sick, my clothing was sackcloth; I humbled my soul with fasting, and my prayer kept returning to my bosom.”
2) Ezra 8:21: “Then I proclaimed a fast there at the river of Ahava, that we might humble ourselves before our God to seek from Him a safe journey for us, our little ones, all our possessions.”
2. A means of disciplining the soul with humility, reverence and repentance.
1) Lev 23:27: “Afflict your souls.”
3. Expression of sorrow before God for sin and/or in mourning death.
1) Matt 9:14-15: “When the bridegroom is taken away.”
4. To proceed from sincerity of purpose – To be heard by God (Isa 58:1-9).
• Fasting which was/is not accompanied by one meeting God’s requirements in his life is hypocritical and vain!!
II. FASTING IN THE NEW TESTAMENT.
A. The Sermon on the Mount is basically an exposé of Phariseeism (5:20).
16: “Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance so that they will be noticed by men when they are fasting. Truly I say to you, they have their reward in full.”
1. Fasting to be seen of men.
1) “Gloomy face”
2) “Neglect their appearance”
17: “But you, when you fast, anoint your head and wash your face
18: so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you.”
1. Fasting to be seen of God.
1) “Anoint your head and wash your face”
2) “Will not be noticed by men”
• Done without any outward appearance.
2. Jesus did not condemn the Pharisees for fasting, but rather for their insincerity.
1) In fact, Jesus acknowledged fasting in situations of bereavement (Matt 9: 14-18).
2) While the Pharisees were fasting, the disciples were eating.
3) Fasting should not become a regular ritual.
B. Fasting was never directly commanded by Christ or His followers.
1. However, He regulates certain areas of its use, thereby showing that it could be effectively practiced by individual Christians for various reasons and at various times.
1) Fasting was something Jewish believers were familiar with, but they needed to see its proper significance and use.
2. Luke 5:33-39: “And they said to Him, ‘The disciples of John often fast and offer prayers, the disciples of the Pharisees also do the same, but Yours eat and drink.’ 34 And Jesus said to them, ‘You cannot make the attendants of the bridegroom fast while the bridegroom is with them, can you? 35 But the days will come; and when the bridegroom is taken away from them, then they will fast in those days.’ 36 And He was also telling them a parable: ‘No one tears a piece of cloth from a new garment and puts it on an old garment; otherwise he will both tear the new, and the piece from the new will not match the old. 37 And no one puts new wine into old wineskins; otherwise the new wine will burst the skins and it will be spilled out, and the skins will be ruined. 38 But new wine must be put into fresh wineskins. 39 And no one, after drinking old wine wishes for new; for he says, “The old is good enough.”’”
1) A time of extreme sorrow (Jesus’ death) would be an occasion when His disciples would fast (John 16:20).
2) There are some things you just don’t do (Luke 5:36-39).
C. Motives to regulate the fasting of Christians:
1. Not to be done as a display of righteousness (Matt 6:16-18).
1) Done in secret – Without display or fanfare (cf. Prayer 6:5-6).
2) Luke 18:12: Fasting was not a ritual which makes one righteous!
3) If done for that intended purpose -- One is not pleasing before God!
2. Out of mourning and sorrow for sin (Acts 9:9, 11).
1) Saul (Paul) fasted as he prayed to God, agonizing over the sins he had committed against Christ.
2) We should learn from this attitude & response toward sin! I fear we do not take sin & its removal this seriously!!
3. Because of intense devotion to spiritual things.
1) Matt 4:1: Jesus at the start of His ministry.
2) Luke 2:36-37: Anna’s commitment to worship God & look for Messiah.
3) Acts 13:1-3: As a matter of personal dedication to the work (13:2), and especially in preparation to send Barnabas & Saul on preaching journey (13:3).
4) Acts 14:23: Supplication for God’s blessings upon newly appointed elders. (Fasting was often accompanied by prayer).
5) 1 Cor 7:5: During periods of special spiritual emphasis in one’s life.
4. Out of extreme sorrow (Luke 5:35).
D. Fasting was/is never to be viewed as an end in itself (Luke 18:12).
1. It was not something one did “to get holy!”
1) Fasting is not a commandment and is not a “church action,” as such.
2) It should also be observed that fasting was not used by the early church to induce a euphoric state of mind that was to prompt “tongue speaking.”
3) Religious fasting is a choice but not a requisite.
4) However, fasting should not be turned into something it was not during Bible days.
2. Rather, it was one means of exclusively dedicating oneself to God, His will and His work.
2) The emphasizing of the spiritual to the exclusion of the physical.
3) 1 Cor 7:3-5: Abstinence from sexual fulfillment “for a season” in order to devote oneself totally to spiritual things.
3. Fasting and the Christian:
1) Abstinence from physical food “for a season” in order to devote oneself totally to spiritual things, because one is consumed by the importance of the spiritual!
2) The lifestyle and character Jesus demands of His disciples is a constant life of dedication and devoted service to God! (Matt 6:33; Rom 12:1-2).
CONCLUSION
1. Fasting continues to be a means of disciplining one’s soul – A means of reemphasizing spirituality in one’s life, even to the exclusion of food, that one may be entirely devoted to the things of God.
1. However, one should never use fasting from a point of view which suggests that by simply doing the act, one is righteous before God! (Luke 18:12).
1) Jesus taught in “The Sermon On The Mount” that His disciples WOULD fast.
2) Therefore it is to be done in a way to be seen of God, and not by men.
2. Some practical suggestions:
1. Take the subject seriously and prayerfully.
1) Fast only when the occasion is a serious one.
2) One in which you desperately desire God’s help.
2. Fast when you have time to spend in prayerful meditation.
1) Remember the purpose of fasting.
2) To humble yourself in God’s sight; to seek a favorable answer to prayer for some important plea.
THE SERMON ON THE MOUNT
CHOOSE TO SERVE GOD (6:19-24)
INTRODUCTION
A. Deut 28-30: Blessings and Cursings.
1. Jesus is trying to get the Jews and the future citizens of the kingdom to have the right attitudes in obeying God, thus being BLESSED (happy).
1) Jesus knew man—the tendencies, the temptations and the trials of man.
2) Therefore—because of who He is, we ought to listen to what He said.
B. 6:1-18: One threat to righteousness of the kingdom is SELF-RIGHTEOUSNESS.
1. Pride desires to be seen and heard of men more than pleasing God.
1) Charitable deeds, prayers, fasting.
C. Another threat to righteousness is having our priorities mixed up concerning MATERIAL THINGS.
1. 19-34: In this section we learn that man must have his priorities properly aligned if his relationship with God is going to be what it should.
1) Jesus taught several principles and illustrations which should govern our lives.
19: “Do not lay up for yourselves treasures upon earth, where moth and rust destroy, and where thieves break in and steal.”
1. “Lay up” and “treasures” are both forms of thesaurus (deposit, wealth).
1) It is a word that builds on the reward theme or image in 6:1-18.
2. This doesn’t mean believers:
1) Must take a vow of poverty (1 Tim 6:17-19).
* Nowhere in the Bible will you find a rich man being punished merely because of his wealth,—nor will you find a poor man commended simply because of his poverty.
2) Cannot own property (Acts 4:34-37; 5:4; Rom 16:3-5).
* It is necessary to work, to have income and to be a possessor of earthly things (Eph 4:28; 2 Thes 3:10-13).
3) Cannot save for old age (retirement) (Prov 6:6-11).
* Nowhere in the Bible does God tell us that it is sinful to have income, to have money and possess earthly things.
3. Rather, it warns against putting one’s emphasis on what will ultimately be lost.
1) The tendency to be more concerned with the material things than with spiritual goals and values.
2) Material things and money is not the problem, it is the love of it.
3) Danger to Christians—placing comfort, wealth, pleasure above spiritual development, duties and comforts.
4) That which does not last is a poor treasure.
5) It makes no sense to devote your whole heart and life to something that will soon be gone.
20: “But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal.”
1. It is far better to labor for the eternal rather than the temporal.
1) The one thing we have to invest in life is our life, and we should spend it in ways that will gain us eternal wealth when the temporal is gone.
* Development of holiness in character, obedience to all of God’s commands, encouraging brethren in the faith, and winning souls for Christ.
2) 1 Pet 1:3-5: Our treasures in heaven are securely guarded.
2. We are put here on earth to be productive but not to bring recognition to ourselves but to the glory of God.
1) 1 Pet 4:1-2: Life isn’t about me. We are to live for the will of God.
2) Eph 2:10: Obeying the gospel is not a one-way street.
3) If our life rusts out instead of burns out—BIG PROBLEM.
21: “for where your treasure is, there will your heart be also.”
1. If your treasure is on EARTH, your heart will experience much disappointment.
1) You will experience—moths, rust, and thieves.
2) Have you ever got something you really wanted, and when you got it, you were soon felt a sense of disappointment?
3) Why? It had problems and got old, etc.—got over the initial excitement.
4) It didn’t fulfill the NEEDS of your soul.
2. But if your treasure is in HEAVEN, your heart will not suffer great disappointments, for your treasure is “incorruptible, undefiled, and does not fade away” (1 Pet 1:4).
1) Nothing can take your treasure away from you, for it is “reserved in heaven for you…kept by the power of God through faith” (1 Pet 1:5).
2) With treasures laid up in heaven, whatever happens on earth will not destroy you! (EX: Hebrew Christians in Heb 10:32-34).
3. Whatever we treasure most has great power over us!
1) You can tell where your heart is by where you spend your time and energy.
2) What we treasure—CENTER OUR LIFE ON—reveals what we are.
3) Whatever gets your ATTENTION—GETS YOU.
4) If we treasure the temporal more than the spiritual, we are materialistic and carnal.
5) But if we treasure the spiritual, and have a heart set “on things above” (Col 3:1-3), we are storing up everlasting treasure in heaven.
22: “The lamp of the body is the eye; if therefore your eye is clear (healthy), your whole body will be full of light.”
1. To illustrate the danger of an earthly heart Christ uses a figure involving the eye.
1) The eye is the opening or window by which light enters the body.
2) If it is “single” (haplous, sound, clear, healthy; used only here and Luke 11:34)–focused, unblurred—the light it perceives benefits the whole body and enables us to function normally.
2. To have a single eye in this context is to live a life centered on heaven.
1) There may be a double meaning to this figure for in Rom 12:8, 2 Cor 8:2, the noun form of haplous stands for generosity—a single eye involves generosity.
2) One of the best ways to store treasure in heaven is to give it away on earth.
23: “But if your eye is bad (evil), your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness!”
1. A bad eye stands in contrast to a healthy eye.
1) In this context it refers to a life concentrated on earthly things.
2) To be occupied with the temporal is to be filled with spiritual darkness.
3) It is bad enough to be in the dark, but it is worse when the darkness is in us.
2. It is a well-known fact that lack of sufficient light makes it difficult to see things.
1) Yet, a sound eye quickly adjusts to the darkness.
2) But if the eye itself is in poor condition, the darkness will be great indeed.
3) In that case, even if the sun were shining, not much would be gained.
3. Luke 11:33: Jesus’ teaching is compared to lighting a candle to give light to the world.
1) So long as the spiritual eye is clear, man can see clearly and perceive the light (truth).
2) But if the eye is damaged, man’s vision is destroyed and he walks in darkness (error).
4. The spiritual eye is influenced by attitudes, motives, intellect, emotions, will, and conscience.
1) This spiritual eye (singleness of mind) must remain healthy—capable and desirous of learning truth in order for it to function properly.
2) If the spiritual eye is afflicted by prejudices, preconceived ideas, or false motives, it is blinded and cannot see the “light” of spiritual truth (1 Cor 2:14; Eph 1:18; 2 Cor 4:4).
5. The condition of our spiritual eye affects how much “light” (truth) we take into our “whole body” (all aspects of our life).
1) As a result, it will determine whether or not our “body” (life) shines as “light” (an example and messenger of truth) for others.
6. Those who said that Jesus cast out demons by the power of Satan had a “bad” (evil) eye—prejudices which left them in “darkness.”
1) Everything they did was condemned, regardless of how good it appeared.
2) Therefore we must give serious attention to this warning.
24: “No one can serve two masters; for either he will hate the one and love the other, or he will hold to one and despise the other. You cannot serve God and mammon (riches).”
1. Using an unforgettable saying, Christ affirms the impossibility of pursuing earthly and spiritual treasure at the same time.
1) He doesn’t say we “should not” or “must not” serve two masters.
2) He says we “cannot.”—NO POWER to put both first at the same time.
3) Man does not have that kind of ability or power.
4) EX: Put quarters 4 foot deep over the whole state—paint one blue and pick it out when blindfolded.
5) We are given a choice—one or the other but we cannot choose both at the same time.
2. To illustrate His point, Jesus uses a slave that cannot belong to 2 owners at the same time.
1) Slaves were not American employees, working 8 hours at one job, and then free to go to a second job for another boss.
2) In NT times, a slave meant you totally belonged entirely to one owner.
3) Attempts at balancing service between 2 masters are doomed to failure for one will inevitably be favored over the other.
4) “Hate” here, as often used in the Bible, carries a comparative sense, not necessarily of active dislike so much as of displacement by a higher loyalty.
3. We cannot serve 2 masters any more than we can walk in 2 different directions at the same time.
1) Therefore, we must choose whom we will serve (Josh 24:15).
2) Most people see no tension between pursuing material gain and serving God, but material possessions can easily become a rival to God that ends up capturing our loyalty.
3) “Mammon” is the god of the world’s leading religion.
CONCLUSION
1. Service to God cannot be a half-hearted affair, but is something that demands our total devotion.
1. It is not a sin to possess things but it is a sin to serve things.
1) Where our heart is will determine where we will spend our time and energy, which in turn will determine where we will spend eternity.
THE SERMON ON THE MOUNT
THE CURE FOR ANXIETY (6:25-34)
INTRODUCTION
A. In the previous section concerning “MATERIAL THINGS” (19-24), Jesus exhorted us to:
1. Lay up treasure in heaven.
2. Keep the eye good (healthy)
3. Serve God, not mammon (riches).
B. But if we follow Jesus’ teachings concerning material things, what about the PHYSICAL NECESSITIES of life?
1. Such things as food and clothing?
C. One of the ways an earthly heart manifests itself is in anxiety (worrying).
1. Beginning in verse 25, Jesus gives several reasons why we should not worry about tomorrow and the necessities of life—food, clothing and shelter.
2. Jesus exhorts us to trust God for our needs rather than worrying about them.
25: “For this reason (take not thought) I say to you,”
1. This does not mean Christians should not think nor have a responsible concern for life at all.
1) Thought is the very thing Christ expects of us.
* 26: Look (behold)
* 28: Observe (consider)
2) The SOLUTION to worry is dependent upon our ability to THINK.
“do not be anxious for your life,”
1. “Worry” comes from the O.E. (Anglo-Saxon root) wyrgan, which means “to strangle” or “to choke” (oneself).
1) The Greek word merimnate means “to divide, rip, tear apart” (dividing of the mind).
* 6:22: A healthy eye signifies a SINGLENESS of heart.
2. It does forbid the anxiety that can DOMINATE us and leave us too DISTRACTED to function.
1) 1 John 4:18: “We know that no one who is born of God sins; but He who was born of God keeps him and the evil one does not touch him.”
3. Worry can strangle our soul to where it chokes out the word and leaves us spiritually barren (13:22).
1) Worry is not caused by external circumstances.
2) In the same circumstance one man can be absolutely serene, and another man can be worried to death.
3) Both worry and peace come, not from circumstances, but from the heart.
(1)“as to what you shall eat, or what you shall drink; nor for your body, as to what you shall put on. Is not life more than food, and the body than clothing?”
1. To build His case against worry Jesus makes 4 arguments, the first of which argues from the GREATER to the LESSER.
1) It affirms that the God who provides us the greater (our life and body) can be trusted to supply us the lesser (our food and clothes).
2) Worry, doubts God’s willingness or ability to properly maintain what He has created.
26: (2) “Look (behold) at the birds of the air, that they do not sow, neither do they reap, nor gather in barns, and yet your heavenly Father feeds them. Are you not worth much more than they?”
1. This is an argument from the LESSER to the GREATER.
1) It is designed to instill confidence in the providential care of God.
2) The birds are an example of God’s ability to provide through nature.
2. This does not mean they do not work for their needs.
1) Indeed, they are often very busy, gathering insects and worms, preparing nests, caring for their young.
2) But they are not guilty of overdoing a good thing.
* Not like the rich fool was in the parable of Luke 12:16-21).
3) Have you ever seen a worry bird?
3. If God through His providence provides for their needs, would He not for you?
1) Are you not more valuable than birds?
2) In a time when New Age pantheism is on the rise, deifying animals and devaluing men, it is important to remember that Christ taught men are more valuable than animals.
3) Man is created in the image of God and you who have been redeemed by the blood of His Son—how valuable are you?
* Is there anything more precious than the blood of Christ?
27: (3)“And which of you by being anxious can add a single cubit to his life’s span?”
1. This argument teaches that worry is worthless—completely unproductive.
1) Worry can never lengthen life, but it can certainly shorten it.
2) “Don’t tell me that worry doesn’t do any good. The things I worry about never happen!”
3) Stack your bills (problems) on a table and worry all night—Did it do any good?
4) Worry is rocking back and forth in a rocking chair—something to do but it won’t get you anywhere.
28: “And why are you anxious about clothing? Observe (consider) how the lilies of the field grow; they do not toil nor do they spin.
29: yet I say to you that even Solomon in all his glory did not clothe himself like one of these.”
1. This illustration also argues from the LESSER to the GREATER.
1) Consider (katamanthano, observe well, note carefully; only here in NT).
2) The word implies careful study for the purpose of learning something.
2. Without any toil whatsoever on their part, nor any care bestowed on them by any human beings, yet their glory surpasses Solomon in all his glory!
1) Not even Solomon, a king known for his magnificence (2 Chron 1:13-17; 9:3-6, 20-28), could compare to the matchless beauty God bestows on the lilies.
3. How?
1) Through God’s providential care!
2) God ordered the affairs of this life to assure that they accomplish what they were designed to accomplish!
30: “But if God so arrays the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more do so for (clothe) you, O men of little faith?”
1. Flowers—here called “the grass of the field,” is a standard phrase for something that does not rank high in nature.
1) In fuel-starved Palestine they were used as kindling.
2) But if God lavishes such beauty on that which serves as fuel, can He not be trusted to care for those served by fuel?
3) Is He not ABLE and WILLING to do so for you?
4) You who are created in the image of God?
5) You who are designed to spend eternity with God?
2. Little faith (oligopistos) occurs 5 times in the NT, 4 of which are in Matt (8:26; 14:31; 16:8).
1) Each time it describes believers—people who should know better—who doubt God’s word in the face of adverse circumstances 14:29-31).
2) The trouble with the person of little faith is that, instead of controlling his own thought, his thought is being controlled by circumstances.
3) Little faith is a DEFECTIVE faith that REPLACES TRUST WITH WORRY!
4) Have little faith in God’s promise to care for us and in His power to keep it.
31: (4) “Do not be anxious then, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘With what shall we clothe ourselves?’
32: “For all these things the Gentiles eagerly seek, for your heavenly Father knows that you need all these things.”
1. For (therefore) introduces a logical consequence.
1) Since God takes care of lower creation it follows that He will care for His highest creation.
2) The question involving food, drink and clothing are examples of things worriers worry about.
* Either necessities of life or what they think are necessities.
2. Those who have no God worry.
1) People without God (the Gentiles) naturally worry about these things.
2) The Gentiles are anxious because their gods know nothing and have no ability to accomplish anything (Ps 115:4-8).
3) They have no concept of a “heavenly Father” who cares for them.
3. In contrast, Christians live secure in the knowledge that God knows their needs and will bless us with what we need (Phil 4:6; 1 Pet 5:7; Eph 3:20).
1) Worry weakens faith and destroys joy.
2) Faith and worry CANNOT dwell in the same heart.
3) Worrying about the necessities of life is HEATHENISH.
4) If we are anxious and troubled about our circumstances in life, we are no different than the unbelievers!
33: “But seek first His kingdom and His righteousness, and all these things shall be added (provided) to you.”
1. This conclusion challenges us to identify life’s priorities.
1) Laying up treasure in heaven by using our earthly treasure to help others.
2) Letting the “lamp” of our body be a “good eye” by staying focused clearly on that which is good, true and righteous.
3) Serving God instead of “mammon.”
2. Seek (zeteo)—present tense—continuous action meaning “try to obtain, desire to possess.”
1) The kingdom is not one among many competing aims but that which comes first of all.
2) Kingdom of God points to God’s rule (13; 3:2)—Rules the church.
3) To seek first His kingdom means we have an undivided loyalty for and obedience to the things of God.
3. The most important thing in life is that we CONSTANTLY seek to do God’s “will…on earth as it is done in heaven” (10).
1) Note how this verse corresponds to the first section of the prayer in 9-10, and “all these things shall be added (provided) to you” corresponds to 11-13.
2) Righteousness likely refers to the forgiveness God gives (12) and the right conduct that is befitting a child of God (5:6).
4. Christ is not promising that Christians will never be in need (2 Cor 11:23-28).
1) But He is promising that Christians can count on God to provide the temporal luggage needed to reach our heavenly home.
34: “Therefore do not be anxious for tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own.”
1. Jesus concludes His argument.
1) Since God will see to our needs (if meet conditions) there is no need to worry.
2) Worrying about tomorrow VS. seeking the kingdom today.
3) Someone has said that, “Yesterday is but a memory, tomorrow is but a dream, but today is a reality.” TODAY IS ALL WE HAVE.
2. Tomorrow belongs to God.
1) A worrier wants what is not theirs (can’t have it anyway).
2) Ps 118:24: It is a blessing not to know what will happen tomorrow (good or bad).
3. Jesus has ordered us not to worry.
1) We cannot look back like Lot’s wife (Luke 17:32) and be fit for the kingdom (Luke 9:62).
2) Phil 3:13: We must not focus on what is behind us.
3) Jas 4:13-17: We cannot spend our lives planning something good for tomorrow. It may never come.
4) Today is the tomorrow you dreamed about yesterday.
5) Heb 3:7: “Today if you hear His voice”
6) Heb 3:13: “But encourage one another day after day, as long as it is still called ‘today.’”
7) 2Cor 6:2: “Behold, now is ‘the acceptable time,’ behold, now is ‘the day of salvation.’”
8) In the battle of TOMORROW VS. TODAY, tomorrow always loses to today.
4. It is a sin to let tomorrow’s (potential) problems choke you today.
1) A worrier is lazy (25)—can’t do anything about today’s problems because he is worrying about tomorrow’s problems.
2) Worry is like rust on a blade—eats away what was once shiny and useful.
3) One man had been so accustomed to worrying that he often worried because he had forgotten what he was supposed to worry about.
5. Worry is a tool of Satan—worry is a prayer to the wrong God.
1) Worry robs man of the good and leaves him with the bad.
2) Worry focuses on the future to the detriment of the present.
3) Solution—learn the art of “living one day at a time.”
4) Worry cannot solve tomorrow’s problems, but it can compound today’s by draining the spiritual and emotional resources needed to tackle present difficulties.
5) So don’t borrow trouble.
6) Things are bad enough as they are—don’t add to your present stress by anticipating future problems.
CONCLUSION
1. If we don’t follow Jesus’ teachings, if we allow ourselves to serve mammon which is perishable—source of many disappointments.
1. Then we must go through life on earth without God’s help.
2. And we have no hope of eternity with God when we die.
2. But if we can take to heart what Jesus has taught, then truly our lives will be like houses built on a rock.
1. For no matter what “storms” of life may come our way—our treasure is in heaven and our heavenly Father will provide for us during our sojourn here on earth
Matthew 7
THE SERMON ON THE MOUNT
THE DUTY TO JUDGE RIGHTEOUS JUDGMENT (7:1-6)
INTRODUCTION
A. In Matt 6, we saw the “righteousness of the kingdom” in respect to MAN’S RELATIONSHIP TO GOD.
1. In Matt 7:1-12, we will examine the “righteousness of the kingdom” in respect to MAN’S RELATIONSHIP TO MAN.
1) This section deals with how we treat others, and how we ourselves want to be treated.
2. Three subjects are discussed:
1) 1-6: Judging others
2) 7-11: Asking, Seeking, and Knocking
3) 12: The Golden Rule
B. There is a particular theme or emphasis in this chapter:
SIX DUTIES OF CHRISTIANS.
1. Therefore we want study with the idea of a SELF-EVALUATION!
1) These duties need to be learned and lived.
2) When we practice them faithfully—they will bring us closer to God.
3) We will please and glorify Him.
4) We can become a powerful influence that we could acquire in no other way.
C. It should be noted that Mt.7:1-5 is also one of the most misunderstood texts of the NT, as many try to apply the concept of “Do not judge” universally.
1. People who know virtually nothing else about the word of God, men who couldn’t tell you whether it was Moses or Paul that led the Israelites out of Egypt, or whether Matthew was a publican or Republican—have this one verse down pat.
1) They will quote it any time their life or teaching is called into question.
2) This verse is for them a convenient means of relieving themselves of the burden of scripturally defending their practices of doctrines.
2. One of the basic requirements of Bible study is to approach a passage within its CONTEXT, without trying to inject a preconceived idea into the words.
1) Let inspiration speak.
2) What did the Lord mean?
3) Is Jesus condemning ALL judging?
4) Or, just a certain KIND of judging?
1: “Do not judge lest you be judged.”
1. Judging means, “to form a conclusion; to distinguish, to decide and know that something is either right or wrong; to censure and condemn.”
1) This is one of the most valuable faculties we have, and a right use of this is one of our most important DUTIES as Christians.
2) Every day each of us makes countless judgments, and so we must realize that there are certain areas where this text cannot be applied.
2. Moses taught to make judgments (Jews were taught to judge).
1) Judged sins of blasphemy—Punishment by death.
2) Sexual sins—adultery; law of jealousy.
3) Child that cursed or beat parents—rebellious—Death penalty.
4) Property damage—not death penalty but judgments (Judges, Priests) had to be made.
5) False prophets, sorcerers and idolaters were stoned.
6) Stoned for breaking the Sabbath.
* Matt 5:17-19: Is Jesus contradicting Moses?
* Is Jesus guilty of what He condemned in others?
* If Jesus is condemning all judgment, He would be guilty of contradicting Moses.
3. Jesus is teaching Jews and future citizens of the kingdom not to judge with a certain kind of judgment—HYPOCRITICAL JUDGMENT.
1) Lev 19:15: “You shall do no injustice in judgment; you shall not be partial to the poor nor defer to the great, but you are to judge your neighbor fairly.”
2) Zech 7:9: “Thus has the LORD of hosts said, ‘Dispense true justice, and practice kindness and compassion each to his brother.’”
4. Jesus Himself taught (commanded) others to use their ability to judge.
1) Luke 12:57: “And why do you not on your own initiative judge what is right?”
2) John 7:24: “Do not judge according to appearance, but judge with righteous judgment.”
* Is Jesus contradicting Himself?
* Unless one takes the position that Matt 7:1 and John 7:24 contradict each other (and Bible believers know this cannot be the case), he must admit that the kind of judging discussed in Matt 7:1 is of a DIFFERENT nature than that which is discussed in John 7:24.
* It is clearly obvious that there is a kind of judging which is RIGHT, and there is a kind of judging which is WRONG.
5. The immediate CONTEXT of this passage reveals that in some cases “righteous judgment” must be made.
1) Matt 7:6: Implies that some judgment is to be made as to who are the “dogs” and who are the “hogs.”
* Otherwise, how can we know when not to give that which is holy to “dogs”?
* Or how can we know when not to cast our pearls before “swine”?
2) Matt 7:15: Implies that we must make “righteous judgments” in determining who is a false teacher.
* “You will know them by their fruits.”
6. NT Christians are taught to make “righteous judgments.”
1) Heb 5:14: Christians are to have their “senses trained to discern good and evil.”
2) 2 Tim 4:2: “preach the word, be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction.”
* Don’t be guilty of the wrong kind of judging.
3) Gal 1:6: “I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel;”
4) 1 Cor 5:9-13: Christians have a responsibility to “judge those who are within the church.”
5) 1 John 4:1: We are taught by the apostle of love to “test the spirits to see whether they are from God;”
WHAT DOES THE PASSAGE TEACH?
2: “For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you.”
1. This is the RESULT (RESPONSE) of the wrong kind of judging.
1) The scribes and Pharisees of Jesus’ day held certain ones in such contempt (low esteem) that they considered them to be worthless; they judged them to be so despicable that they could not possibly be the objects of God’s loving concern and had no chance of being saved (Luke 5:30; 7:39).
2) By such harsh, uncharitable judgment, they invited the same kind of judgment.
3) This kind of judgment brings on a boomerang affect.
4) Gal.6:7-8: Once again we see the principle of sowing and reaping.
2. Jas 2:13: “For judgment will be merciless to one who has shown no mercy;”
1) Matt 18:21-35: The Parable of the Unmerciful Slave.
2) Warns against the kind of judging which we would not want to receive ourselves.
3) The yardstick we use to criticize others often becomes the standard used against us.
4) Even if the target of our attack doesn’t respond in kind, God will hold us accountable for our unfairness.
3: “And why do you look at the speck (mote) that is in your brother’s eye, but do not notice the log (beam) that is in your own eye?
4: Or how can you say to your brother, ‘Let me take the speck (mote) out of your eye,’ and behold the log (beam) is in your own eye?”
1. Christ again uses the eye to illustrate His point. Used some humor here.
1) A man who is oblivious to a beam (dokos, a log; joist; a considerable piece of lumber) sticking out of his own eye is not qualified to remove a mote (karphos, a little piece of anything, something minute) from his brother’s eye.
2) Rom 2: The Jews boasted in God, rested on law, and delighted in exposing sins of the Gentiles—while practicing the same things.
(See also Matt 23:3-4).
2. Jesus draws a vivid picture pointing out that the sins of others are easier to see than our own.
1) A common feature of the human race is having a profound ignorance of oneself combined with an arrogant presumption of knowledge about others, especially about their faults.
2) While we generally have no difficulty spotting another’s shortcomings, we sometimes appallingly lack insight into our own.
3) In picking out every detail we can find wrong in another—while there are serious and fundamental errors in our own lives.
4) Blind surgeons! I want a seeing surgeon to remove a splinter from my eye.
5: “You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.”
1. Luke 17:1-4: Jesus didn’t say to never rebuke your brother or do not ever judge.
1) He said in verse 3, “If your brother sins, rebuke him.”
2) What does Jesus say to do before you rebuke your brother?
3) “Be on your guard (take heed to yourselves)!”
4) Why? So you won’t be a stumbling block.
5) How? By not having your own life in order first.
6) Does that mean your life must be sinless? (1 John 1:7-10).
2. Specks are to be removed.
1) Just because a fault is a small one doesn’t mean it should remain.
2) Before we are qualified to operate on another, we must demonstrate we have successfully operated on ourselves.
3. We are commanded to remove faults (specks).
1) Gal 6:1: “Brethren, even if a man is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness, each one looking to yourself, lest you too be tempted.”
2) Jas 5:19-20: “My brethren, if any among you strays from the truth, and one turns him back, let him know that he who turns a sinner from the error of his way will save his soul from death, and will cover a multitude of sins.”
3) WE ARE HERE TO HELP ONE ANOTHER, NOT HURT ONE ANOTHER!
4. Those who heed this warning do not fear receiving the kind of judgment they mete out, but desire it and appreciate it, for they know they need it.
1) Jesus’ warning was against judgment such as we would not want to receive ourselves.
6: “Do not give what is holy to dogs, and do not throw your pearls before swine, lest they trample them under their feet, and turn and tear you to pieces.”
1. Ex 29:37: “…the altar shall be most holy, and whatever touches the altar shall be holy.”
1) Lev 2:3: “And the remainder of the grain offering belongs to Aaron and his sons” (priests).
2) Dogs and swine were unclean animals.
1) They could not appreciate the beauty of pearls nor understand their value.
2. Meaning—Disciples must learn the true value of sacred things and must not misuse or abuse them.
1) With those who are receptive, we are to be long-suffering in trying to help them come out of their error (2 Tim 2:24-26).
2) But for those who are not, we are not to waste what is good and holy on them!
3. Determining who is which requires “judging” on our part.
1) Matt 10:12-14: Instructions of Jesus to His disciples—“And as you enter the house, give it your greeting. And if the house is worthy, let your greeting of peace come upon it; but if it is not worthy, let your greeting of peace return to you. And whoever does not receive you, nor heed your words, as you go out of that house or that city, shake off the dust of your feet.”
2) Acts 13:42-46: Note the example of Paul and Barnabas at Antioch of Pisidia. “And Paul and Barnabas spoke out boldly and said, ‘It was necessary that the word of God should be spoken to you first; since you repudiate it, and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles.’”
3) Phil 3:2: Paul warned Christians to “Beware of the dogs, beware of the evil workers, beware of the false circumcision.”
* Some people’s hearts are so hard that they will not accept the truth and a persistent presentation of it only provokes their anger; so it is best not to press the truth upon this group.
THE SERMON ON THE MOUNT
THE DUTY TO ASK, SEEK, AND KNOCK (7:7-11)
THE DUTY TO PRACTICE THE GOLDEN RULE (7:12)
INTRODUCTION
A. Life here on earth is often compared to a journey.
1. In a journey, there is movement toward a destination.
2. But also in a journey, there may be challenges, obstacles or problems along the way.
3. In the NT, there is no promise to Christians—that in their journey, no problems will arise!
4. However, there are many passages and statements which promise God’s help, His care and attention to our needs.
1) Matt 7:7-11 is one of those passages.
B. Matt 7:1-12: Deals with MAN’S RELATIONSHIP TO MAN.
1. How we treat others and how we ourselves want to be treated.
1) 1-6: THE DUTY TO JUDGE RIGHTEOUS JUDGMENT (not hypocritical).
* We are also to determine who are the “hogs” and “dogs”.
2) 7-11: THE DUTY TO ASK, SEEK AND KNOCK.
7: “Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you.
8: For everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened.”
I. THIS IS ABOUT GOD’S RESPONSE TO OUR EFFORTS.
A. OUR EFFORTS—ASK, SEEK, KNOCK.
GOD’S RESPONSE—ANSWER (RECEIVE), FIND, OPEN.
1. If I put forth the effort to ask, seek, knock—God will see that I __________.
2. In the Greek language, there is a tense that is used to describe a one time or singular act—baptism is a singular act—there is “one baptism.”
1) There is another Greek tense that involves CONTINUOUS ACTION.
2) It implies there is something that you always do—keep on doing.
3) It could be translated—keep on asking, keep on seeking, keep on knocking.
3. This means…
1) If you want to receive something from God, you need to ask.
2) If you want to find, you need to get busy searching and seeking.
3) If you want the door to open, you’ll need to knock.
4. We cannot just sit back and do nothing and expect God to force His blessings on us, save us and guide us.
1) We are called upon to act.
5. This is about effort we continue to put forth in …
1) Prayer (not limited to prayer).
2) In Bible reading, study, evangelism.
3) In our daily lives—we are to continue to ask, seek and knock—and God PROMISES TO RESPOND TO OUR EFFORTS.
II. WE NEED TO BELIEVE AND PREACH THAT GOD PROMISES TO RESPOND.
A. There is a concept of deity called deism.
1. The deist believes that God created the universe and made man—but then, abandoned what He made, and is now indifferent to man’s existence.
1) Deism denies providence—and deism rejects any suggestion that God exerts any kind of influence over the affairs of men—or that He responds to us personally.
B. But Jesus teaches us in this passage—that if we will ask, God will give—if we will seek, God will be sure we find—if we will knock, God will open the door!
1. God, through His Son, is making a promise here—and it is a promise to respond to our efforts—listen to our prayers and reward our obedience.
1) We need to believe this about our God.
2) We need to preach this.
3) We need to tell our children that God is there; He is aware of us; He will listen and respond according to His wisdom.
2. If I didn’t believe this—I would be in despair, and I don’t know where I would find the energy and patience to keep going…
1) To face the challenges.
2) To put up with disappointments.
3) To bear the pain that sometimes comes our way…
III. PERSISTENCE IS STRESSED.
A. Recall my mentioning of the tense of these verbs is continual action.
1. That means if I stop asking, if I stop seeking, and stop knocking—THE RESPONSE WILL STOP TOO.
1) Many people give up too soon in their Bible studies—but those who persevere in their studies are the ones who benefit from the blessings God’s word provides (Ps 1:1-3; 119:97-104).
2) Many do not bear fruit in evangelism because they give up too soon—but we reap what we sow—the more persistent we are in sowing, the more we will eventually reap.
3) Perseverance prevents apostasy—asking, seeking, knocking—not just in prayer, but in life!
2. Have you ever thought about this—perseverance is something everybody can do!
1) Men may decide they cannot preach from the pulpit, or lead a song.
2) Women may conclude they are not suited to various kinds of service in which others excel.
3) But everyone can persevere; everyone can ask, seek, and knock—and keep up that effort throughout life.
B. Jesus gave a marvelous picture of perseverance in Luke 9:62: “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God.”
1. When we look back we fail in perseverance.
1) Jesus said—the one who is fit for the kingdom is the one who puts his hand to the plow and does not look back.
2) He keeps on plowing until he gets the job done—works and serves without distraction.
IV. ASKING, SEEKING, AND KNOCKING IMPLIES PROGRESS.
A. The life of a Christian ought to be a definite, daily and diligent progression.
1. Suppose you are trying to find a certain address.
1) First, you ASK for the address.
2) Next, you SEEK to find it.
3) Then, you KNOCK on the door.
* There is a definite progression.
2. Growth should be apparent.
1) Bible reading and Bible study is the food that causes this growth, this progress.
2) Asking, seeking and knocking conveys the progress that should characterize our lives.
V. THE PROMISE INVOLVED IN THIS TEXT IS FOR “EVERYONE”.
1. Everybody can persevere—keep on asking, seeking, knocking.
1) All sinners can obey the gospel if they want to be forgiven and serve God.
VI. EVERYTHING JESUS SAYS HERE IS BASED ON THE FATHERHOOD OF GOD.
9: “Or what man is there among you, when his son shall ask him for a loaf, will give him a stone?
10: Or if he shall ask for a fish, he will not give him a snake, will he?
11: If you then, being evil, know how to give good gifts to your children, how much more shall your Father who is in heaven give what is good to those who ask Him!”
A. There is something here that assumes the common affection and reaction of a father.
1. If your son needs bread and asks for bread—you don’t hand him a rock (resembling a small, rounded loaf of bread).
2. If your child asks for fish—you don’t give him a snake (which could be mistaken for certain eel-like fish).
1) If earthly fathers—being less than perfect—want what is best for their children—how much more can a perfectly good Father be trusted to give what is best to His children?
THE DUTY OF THE GOLDEN RULE
12: “Therefore, however you want people to treat you, so treat them, for this is the Law and the Prophets.”
1. The life Christ outlines in this sermon can be summarized by a single word— LOVE.
1) Since love always implies ACTION, it is not surprising that Jesus frames the rule as a POSITIVE—SO TREAT THEM (do unto others).
2. Since love is the essence of all true religion, it’s not surprising that a rule requiring men to act lovingly could be said to summarize the entirety of the OT.
1) Everything in the OT is summed up by doing good to others.
2) What is Jesus teaching? OT Law.
3. Christ’s sermon cannot be lived by doing nothing.
1) In fact, goodness which consists in doing nothing would be a contradiction of everything that Christian goodness means.
2) And since this rule is but a call for love, its keeping is not contingent on how others treat us.
3) Because love always takes the initiative (1 John 4:10), the golden rule requires us to take the first step.
4. Jesus requires more than just not harming your fellow man—it includes doing something good and favorable toward our fellow man.
1) The theme of this instruction is the equality and justice which must regulate us in our dealings with one another.
2) The typical temptation is to demand for ourselves something better and greater than what others have.
3) Or, to neglect to give to others that which we believe we should receive.
5. This commandment presents to us a standard of complete unselfishness.
1) As I apply this rule in my life—I must turn my attention away from myself and toward others.
2) This precept cuts to the very root of all the selfishness, all the pretensions we use—to push ourselves above others, to seek our own way, and to justify our crooked ways.
6. The meaning of this rule lies in these 3 things.
1) We must do to our neighbor what we ourselves acknowledge to be fit and reasonable, that the appeal being made to our own judgment, and the discovery of our judgment is referred to that which is our own will and expectation when it is our own case.
2) We must put other people upon the level with ourselves, and reckon we are as much obliged to them as they to us. They are as much entitled to the same
benefit as we.
3) We must in our dealing with men suppose ourselves in the same particular case and circumstance with those we have to do with, and deal accordingly.
If I were making such a one’s bargain, laboring under such a one’s infirmities and afflictions, how would I desire and expect to be treated?
THE SERMON ON THE MOUNT
THE DUTY TO ENTER THE ROAD THAT LEADS TO LIFE (7:13-14)
INTRODUCTION
A. In His sermon so far, Jesus has expounded upon:
1. 5:3-16: The CITIZENS of the kingdom.
2. 5:17-7:12: The RIGHTEOUSNESS OF THE KINGDOM.
1) Ch.6: Man’s relationship with God.
2) 7:1-12: Man’s relationship with man.
3. Ch.7: Six Duties
1) 1-6: The duty to judge righteous judgment.
2) 7-11: The duty to ask, seek and knock.
3) 12: The duty of the “Golden Rule.”
B. Matt 7:13-27: Christ draws His sermon to a close with 4 short sections meant to impress upon us the difference between true and spurious discipleship.
1. The key throughout is OBEDIENCE.
1) 13-14: The duty to enter—Requires a choice and acting on that choice.
2) Either we go with Him or we walk away from Him.
3) We decide to enter in by the narrow gate, or we take the broad way that leads to destruction.
13: “Enter by the narrow (difficult; strait) gate; for the gate is wide, and the way is broad that leads to destruction, and many are those who enter by it.
14: For the gate is small, and the way is narrow that leads to life, and few are those who find it.”
I. IS THIS DIFFICULT TO UNDERSTAND?
A. In our society today, we may be exposed to all sorts of philosophical opinions of various intellects and experts.
1. With all the electronic and print capabilities of our culture—we are exposed to a broad spectrum of human thought, and much of what we hear is very complex or confusing.
1) It is so refreshing to pick up the NT, and read the simple words of Christ!
B. From the text, there are at least 3 things we can safely conclude.
1. Jesus makes it crystal clear that there are two roadways in life.
1) A man can only travel one of two roads in life.
2) All accountable people are on one of these roadways of life.
3) There are things you don’t know about me—but you know one thing about me—I’m on one of these two roads. (Same with you).
4) In America we talk about class distinction, race, gender, age.
* Acts 10:34-35: When God looks at the world, He looks beyond the flesh and beyond man-made distinctions.
5) In the eyes of God there are only 2 classes—the lost and the saved.
* Matt 25:31-33: Jesus will separate as a shepherd divides sheep.
* Goats on the left side and the sheep on the right side.
2. Another thing we learn from this text is that there are two dwelling places in eternity.
1) The wide gate or broad way—leads to destruction.
2) The small gate or narrow way—leads to life.
* The roads of life may twist a little bit but in the final end—the wide gate leads to eternal destruction and the narrow gate leads to eternal life.
3) There is no middle ground, no third or more desirable choice.
* As we drive along the highways of our land, we are often confronted with alternate routes which we may take to get where we want to travel. Our choice, whether to go in one direction or the other, may take us to entirely different destinations, widely separated both as to geographical location and type of scenery we will see, whether mountains, valleys, oceans or deserts.
* Life in general is very much the same as driving down the highway. When we encounter various choices in our lives, we too often pass them off as having little importance in terms of the direction of our existence or of the future, but very often they are monumental and even historic in terms of our own particular circumstances and eventual spiritual destination.
3. More people are going to be lost than saved. Did you notice that?
1) Jesus didn’t give us a number here of how many people in the end would be lost or how many would be saved.
2) He just used two words—many and few.
3) We don’t know how many or few people He had in mind.
C. It is interesting to note that many people will buy a Bible and the first time they open it to a passage that goes against what they have been taught all their lives, they close it up and look for something else.
1. Any verse that goes against their belief is rejected.
1) By rejecting it, they are not receiving Christ’s words.
2) By not receiving Christ’s words, they are rejecting Christ (John 12:48).
3) Instead of receiving the words of Jesus, many people respond by saying that they “don’t see it that way.” Or, “that’s your way or interpretation.”
2. I think one problem we have today, even among religious people is that we want to believe that heaven can be obtained on much easier terms than those set forth by Christ.
1) We come to some passage that sets forth what men consider to be A VERY STRICT STANDARD—and almost immediately, we want to explain that passage or give some interpretation that makes it easier.
2) Sometimes, this mentality reaches the point where we are almost making an APOLOGY FOR CHRIST.
3. The small gate is not my gate or my way—it is the Lord’s way.
1) John 14:6: He is the only way to heaven.
2) God has blessed mankind by revealing that one narrow gate in the NT.
3) We can study it and go in that one direction that leads to heaven.
4) People who are in that one way are not anything special in and of themselves.
5) What Matthew is emphasizing is God is special—the Lord’s way is special.
6) God has provided the way that leads to heaven and only those that follow that one way are going to heaven.
4. The majority believe they are going to be saved.
1) In November, 1990, the Gallup organization surveyed Americans thoughts on heaven and hell. The results were published in the March 25, 1991 issue of U.S. News and World Report.
2) 78% of those responding believe there is a heaven.
3) When asked if they thought they had an “excellent or good chance of going there,” guess how many said yes? That’s right,--78%!
* In other words, just about everyone who believes there is a heaven thinks he is going there.
4) In contrast, 60% of those surveyed said they believed in hell, but only 4% thought they were going there.
5) Will the majority be saved? What does the Bible say?
D. If the majority goes to heaven it will be a stark reversal of conditions on earth.
1. However impressive the world’s progress may seem, God sees mankind in a state of spiritual ruin.
1) The world glories in “building a better tomorrow” when all it has is the shattered, sin-torn lives of countless millions to do the construction work.
2) God knows that no matter how triumphant the world’s accomplishments may appear, its followers will fail to overcome the final judgment if their lives have not been built on Jesus Christ (Matt 16:16-19; 1 Cor 3:11; Acts 4:12).
3) It boils down to this—most people are going to refuse to fully surrender their life to Jesus Christ (John 14:6).
2. Here God’s people are always a decided minority.
1) In fact, the only time since Eden when they have constituted the majority was immediately after the flood.
2) We need to see the world as God sees it.
3. GOD’S MINORITIES
1) During the time NOAH was building the ark, he was very much in the minority,--but he won.
2) When JOSEPH was sold to Egypt by his brothers, he was a decided minority,--but he won.
3) When GIDEON and his 300 followers, with their broken pitchers and lamps, put the Midianites to flight, they were an insignificant minority, but they won.
4) When DAVID, ridiculed by his brothers, went out to meet Goliath, in size he was in a decided minority,--but God was with him and he won.
5) When JESUS CHRIST was crucified by the Roman soldiers, he was in an obvious minority,--but He won!
* Those who serve God faithfully have always been few in number!
* Are YOU in the minority, standing with Christ?
* Why not stand where the faithful have always stood—in the minority.
4. This doesn’t mean, the fewer the people, the greater their faithfulness.
1) Jesus is not giving us a mathematical figure or formula to determine righteousness.
2) This doesn’t mean if a church is small in number, they must be righteous.
3) And this doesn’t mean we shouldn’t seek a numerous harvest of souls in our evangelistic efforts.
4) Let’s be careful that we do not misuse what the Lord said.
5) Jesus simply observes—compared to the masses, there are only a few who find this narrow way and walk or live in it.
5. If I want to please the mass of people, if I want to be lost in the crowd and drift along toward popular opinion—I’m not in the narrow way, and will not find it.
1) As long as I am motivated by the desire to please the crown—I’ll be with the crowd in the broad way.
2) If I change my motivation, and decide I want to please God, regardless of popular opinion, that’s a major step out of the broad way, and toward the narrow way!
3) In the narrow way of serving God faithfully, there are not enormous multitudes of people!
II. THE NARROW GATE IS DIFFICULT (NOT IMPOSSIBLE).
A. Luke 13:22-24: “Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able.”
1. The word strive is from the Greek agonizomai, which sounds a lot like our English word “agonize.”
1) We cannot accidentally serve the Lord in an acceptable manner.
2) Make every effort to enter through the narrow door.
2. Enter implies deliberation, a conscious choice.
1) When you see the word enter, something is required of you.
2) It is like a command, identifying an action that is necessary!
3) EX: “Enter here”—telling you what to do, where to go, how to gain access.
4) God sent His Son to die for us--offers access to forgiveness & into His family.
5) God doesn’t grab us and drag us, and shove us into the narrow way of life.
6) Instead, He appeals to us—offers us the gift of salvation—shows love and mercy.
3. Stenos means narrow (strait)—Used only here and in Matt 7:13-14.
1) Indicates the way is restricted.
2) The kingdom is not wide enough to admit our sins—must repent, etc.
3) We cannot bring everything with us—the world and our own baggage of sin must be left behind.
4) It is a gate that requires self-denial and obedience.
5) It has no room for pride, self-righteousness, or an unforgiving spirit.
6) It requires a change of behavior.
7) The narrow way requires discipline—but it alone is the way to heaven.
B. Some of the greatest things we can do for God, ourselves and others is difficult—or if you will, NOT EASY.
1. It is not easy…
1) To admit you have been wrong and have sinned against God.
2) To transform earthly attitudes into God-centered attitudes.
3) To tell the truth all the time.
4) To effectively handle all the commitments and responsibilities we have.
5) To keep everything in proper balance and perspective.
6) To raise children, to deal with difficult people, to face sickness and death.
7) A lot of things which glorify God, build up character and exert a good influence ARE DIFFICULT!
2. And if you are looking for the easiest life, an effortless religion and a smooth and comfortable way to get through each day—I honestly don’t know where you will find that in the word of God.
1) I do know, that in following Jesus—the way isn’t always comfortable and easy. You find that in the word of God.
2) I know, if you decide that the NT will be your standard—in all your convictions and association, there are people on earth who will give you a hard time.
3) The narrow way of Christ is difficult and Jesus says that here—and we ought to accept that.
III. THE BROAD, WIDE WAY.
A. The wide gate accommodates many people and is characterized by spacious contours, the broad way is well-traveled, it is not confining, and easy to find.
1. No unpopular teachings or convictions.
1) No struggle to develop patience in trials.
2) No need to study and think and believe certain things.
3) No strong sense of duty is required.
4) No conversion to go through, no particular gospel to preach, no Savior to serve and no law to obey.
5) You don’t need a guide to find the broad way—just follow your emotions and desires—swim with the stream—follow the world around you.
6) There is no need to be aware of spiritual and moral danger—the gate is wide and ready to receive multitudes.
2. This road is smooth and easy because it is all downhill.
1) This is the pleasant and easy way to the flesh, no restrictions, but full indulgence.
2) This is the way that is crowded—where men walk in the ways of their heart and in the sight of their eyes.
3) This is the road that is thronged, because this is where most people are and want to be.
4) Isa 17:12: “Woe to the multitudes of many people.”
3. Prov 14:12: “There is a way which seems right to a man, but the end is the way of death.”
1) The broad, wide path may seem the only way to go—but to go that way is to move toward ultimate destruction.
2) This is the kind of statement that requires a choice—either we go with Him or we walk away from Him.
4. Emotionalism is another ploy used by Satan.
1) The Bible pattern—emotions follows the understanding of truth
(Acts 8:35-39).
2) Satan uses emotionalism to override (get ahead of the) understanding.
3) Acts19:34: Kept the people confused so that they cannot hear and understand the truth.
5. Tradition is also used by Satan to prevent people from responding in a positive way to the truth.
1) Acts 19:35: “Men of Ephesus, what man is there after all who does not know that the city of the Ephesians is guardian of the temple of the great Artemis (Diana), and of the image which fell down from heaven?”
2) Implied in this statement is the idea that Diana has been worshiped for years in Ephesus and any religion that has been around as long as this one could not be wrong. “We have always believed in Diana and we always will” is the appeal to traditionalism.
6. If success or being in the majority was equivalent to having the truth, then we should look for the largest religious sect and join with them.
1) That would make Catholics, Hindus, Muslims, or something else out of all of us.
B. Consider further the contrast.
1. The narrow way requires trust and obedience.
1) Through this faith we develop right attitudes and a healthy sense of responsibility.
2) We deny self for God.
3) We become vigilant regarding His truth.
4) Reverent toward His name.
5) And we are motivated to pursue purity and self-restraint.
6) Not popular, requires thought.
7) Far-sighted.
2. The broad way can be entered with unbelief and disobedience.
1) It is an unrestricted way—there is room for every opinion and practice.
2) You can believe whatever you like and live however you please.
3) You can have any kind of attitude you want to have.
4) Your life can be characterized by irresponsibility and self-exaltation.
5) You can be careless and compromising.
6) There can be irreverence that breads impurity and self-indulgence.
* THE DIFFERENCE IS SO CLEAR.
* The routes to heaven and hell are as different as a mountain trail (restrictions—rivers, rocks, trees—must stay alert and be careful) and an interstate highway.
* The broad way is the popular way, the thoughtless and short-sighted way.
CONCLUSION
1. Jesus tells it like it is: no illusions, no false promises of “beds of ease”, there are only 2 choices, and He exhorts us to take the one that leads to life.
1. We must reap what we sow—not what we think we sow.
1) Prov 4:14-15: “Do not enter the path of the wicked, and do not proceed in the way of evil men. Avoid it, do not pass by it; turn away from it and pass on.”
2) 4:18-19: “But the path of the righteous is like the light of dawn, that shines brighter and brighter until the full day. The way of the wicked is like darkness; they do not know over what they stumble.”
3) 4:26-27: “Watch the path of your feet, and all your ways will be established. Do not turn to the right nor to the left; turn your foot from evil.”
2. Why should we change if what we are doing is right?
1) Right has been and always will be right, and wrong is always wrong.
2) What more encouraging words are needed for one’s stand for the truth?
3) In the end, truth will win over error.
2. Why will more be lost than saved?
1. Heaven is so beautiful, wonderful and marvelous—why would anyone want to be lost—want to go to hell?
1) Hell is so horrible, unbelievable—why is it most people are going there?
2. It boils down to this—most people are going to refuse to surrender their life to Jesus Christ than there will be who will.
1) Have you fully surrendered your life to Jesus Christ?
2) Have you become a NT Christian by obeying the gospel?
3. Are you one of the few who will…
1. Believe—Heb 11:3, 6.
2. Repent—Acts 2:38.
3. Obey—Mark 16:15-16; Rom 6:3-4, 17.
4. Continue to walk the narrow path faithfully—Matt 10:22; Luke 14:28-30; Rev 2:10.
5. Accept the authority of Jesus Christ—Matt 28:18.
6. Worship and work according to the NT pattern—John 4:24.
THE SERMON ON THE MOUNT
THE DUTY TO BE AWARE OF FALSE PROPHETS (7:15-20)
INTRODUCTION
A. There were false prophets in OT days.
1. Jer 5:30-31: “An appalling and horrible thing has happened in the land: the prophets prophesy falsely, and the priests rule on their own authority; and My people love it so! But what will you do at the end of it?”
2. Jer 14:14: “Then the Lord said to me, ‘The prophets prophesy falsehood in My name. I have neither sent them nor commanded them nor spoken to them; they are prophesying to you a false vision, divination, futility and the deception of their own minds.’”
3. Ezek 13:3-4: “Thus says the Lord God, ‘Woe to the foolish prophets who are following their own spirit and have seen nothing. O Israel, your prophets have been like foxes among ruins.’”
4. Ezek 22:25: “There is a conspiracy of her prophets in her midst, like a roaring lion tearing the prey. They have devoured lives; they have taken treasure and precious things; they have made many widows in the midst of her.”
1) False prophets and false teachers were one of the chief factors in the apostasy and destruction of Israel.
2) And these passages are recorded for our admonition and warning.
3) Did such deceivers pass away with the ending of the Old Covenant?
15: “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves.”
1. Jesus and His apostles said there would be false prophets.
1) Matt 24:11: “And many false prophets will arise, and will mislead many.”
24: “For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect.”
2) Acts 20:29-31: “I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears.”
3) 1 John 4:1: “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.”
4) 2 Pet 2:1: “But false prophets also arose among the people, just as there will be false teachers among you, who will secretly introduce destructive heresies…”
2. 2 Pet 2:1 begins with the word “But”.
1) Note the contrast between this verse and 1:20-21: “But know this first of all, that no prophecy of Scripture is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.”
2) God’s true prophets in the OT spoke by inspiration.
3) “But” at the same time there were false prophets.
4) A true prophet was moved (born along, as by a wind) by the Holy Spirit.
5) The Hebrew word for “prophet” means “to boil up like a fountain.”
6) A prophet was one who spoke the things of God by revelation from God
(1 Cor 12:10; Eph 4:11).
7) False prophets claimed to be led by the Holy Spirit but were actually teaching what was contrary to the truth—they spoke the things of men (Matt 21:25).
3. There is a difference between a “false prophet” and a “false teacher.”
1) True prophets claimed to be inspired—so did false prophets.
2) 1 Cor 13:8-10: The age of prophecy was coming to a close.
3) But the role of a teacher (imparts knowledge) would continue.
4) I am not a prophet—I am a teacher of God’s prophetic word.
5) If I speak the oracles of God—I’m a faithful teacher.
6) If I do not—I’m a false teacher.
4. How could they (and we) know the difference between a true prophet and a false prophet? There are two ways.
1) Deut 13:1-5: “If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, and the sign or the wonder comes true, concerning which he spoke to you, saying, ‘Let us go after other gods (whom you have not known) and let us serve them,’ you shall not listen to the words of that prophet or that dreamer of dreams; for the LORD your God is testing to find out if you love the LORD your God with all your heart and with all your soul. You shall follow the LORD your God and fear Him; and you shall keep His commandments, listen to His voice, serve Him, and cling to Him. But that prophet or that dreamer of dreams shall be put to death, because he has counseled rebellion against the LORD…”
2) Deut 18:20-22: “But the prophet who shall speak a word presumptuously in My name which I have not commanded him to speak, or which he shall speak in the name of other gods, that prophet shall die. And you may say in your heart, ‘How shall we know the word which the Lord has not spoken?’ When a prophet speaks in the name of the LORD, if the thing does not come about or come true, that is the thing which the LORD has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him.”
16-20: “You will know them by their fruits. Grapes are not gathered from thorn bushes, nor figs from thistles, are they? Even so, every good tree bears good fruit; but the bad tree bears bad fruit. A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will know them by their fruits.”
1. A typical false teacher assumes a character that is calculated to deceive.
1) They are not what they appear to be—they are not sheep.
2) They pose as being the very opposite of what they really are—ravenous (harpax, devouring, predatory) wolves.
3) They are agents of the evil one—yet claim to be servants of the Holy One.
4) What a man really is will inevitably show itself by the way he LIVES.
5) The “living test” is not foolproof, but we should be wary about the teacher who doesn’t live the truth, as one who doesn’t teach the truth.
6) We cannot judge their hearts or motives, but if their lifestyle or teachings are contrary to that found in the Word of God, LET US BEWARE (WATCH OUT)!
2. I cannot turn this duty over to anybody else!
1) “You”—restricted to God’s own people—to those who have entered the narrow way.
2) John 10:1-5: “Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber. But he who enters by the door is a shepherd of the sheep. To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name, and leads them out. When he puts forth all his own, he goes before them, and the sheep follow him because they know his voice. And a stranger they simply will not follow, but will flee from him, because they do not know the voice of strangers.”
10:14-15: “I am the good shepherd; and I know My own, and My own know Me, even as the Father knows Me and I know the Father; and I lay down My life for the sheep.”
3) There is value in having a preacher or teacher who is diligent in his study, and who is committed to preaching nothing but the whole council of God (Paul) but that does not relieve us of this duty—we cannot LET ANY MAN TELL US WHAT TO BELIEVE—ONLY THE GOOD SHEPHERD (THE LORD) CAN DO THAT (Heb 11:6; Rom 14:12).
3. It is great to have good, qualified, active elders—but you and I are obligated to test everything; Every Christian must search the Scriptures and beware of false prophets.
1) 1 Thes 5:21-22: “But examine everything carefully; hold fast to that which is good; abstain from every kind of evil.”
2) 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error.”
4. All of us are “fruit-inspectors.”
1) People who run orchards do not put up with rotten trees for at best they take up space and at worst the rot may spread to other trees.
2) Every is universal—bad trees are to be cut down and burned.
INFLUENCE OF FALSE TEACHERS TODAY
A. Many obstacles crowd the path of those who would receive and obey the truth of God’s word.
1. The problem is not that the Bible is so complex and difficult that it cannot be understood.
1) It is not that people are so ignorant and uneducated that they cannot understand. (Perhaps too many noble—1 Cor 1:25).
2. Widespread false teaching—The idea that what a person believes and practices in religion is really not that important to salvation.
1) This popular philosophy is expressed in the cliché, “It doesn’t matter what you believe, as long as you are sincere.”
2) That’s a statement no intelligent person would dare make about anything except religion (physical laws).
3) According to this way of thinking there is really no truth, and there is no falsehood in religion.
4) One can believe opposite things and one’s belief is just as good as another’s, so long as they are sincere. This describes the BROAD WAY.
5) This false premise is contrary to the most basic teachings of God’s revelation.
THE SERMON ON THE MOUNT
THE DUTY TO OBEY (7:21-23)
INTRODUCTION
A. Not only must we guard against being led from the strait and narrow road by false prophets, we must also guard against self-deception wherein we convince ourselves we are right with God when, in fact, we are not.
1. Only by “DOING” the Father’s will can we enter the kingdom.
1) God provides the way and has revealed that way to us.
2) We must walk in that narrow way that leads to life.
3) Jesus paid the price in giving His life and we must respond to that.
4) The gate is there—we need to enter that gate—entering finds expression in OBEDIENCE.
21: “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven; but he who does the will of My Father who is in heaven.”
1. “Lord” (kurios) originally meant owner.
1) When the OT was translated into Greek, kurios was consistently used to translate the Divine name Yahweh.
2) Therefore it became a God-title, which makes the Christian application of it to Jesus significant.
3) “He who does the will of My Father who is in heaven” (6:10) is the key phrase.
2. Entering the narrow gate involves more than just profession, confession, or verbal claims— “Not everyone who says…but he who does!”
1) These verses are among the most important in Matthew for they reveal an important truth about acceptance with God.
2) Faith “only” will not suffice.
3. Works are important— “faith without works is dead” (Jas 2:26).
1) But it is not enough that we are engaged in religious works (6:1; Col 2:20- 23).
2) To be pleasing to God the works we do must be the ones He ORDAINED for us to do (Eph 2:10; 2 Tim 3:16-17).
3) Only by doing what Christ says (24) can we have assurance before God.
4. The picture here is—there are some who approach Jesus, boasting of the religious acts they have performed.
22: “Many will say to Me on (in) that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles (works of power; mighty works)?”
1. The scene is the judgment day.
1) “In that day” is a Hebraism for the last day (John 6:39-40; 12:48).
2) The doubled “Lord” is a way of speaking emphatically.
3) The speakers are claiming Jesus as their Lord.
4) What a person professes will be tested.
2. As proof of their good standing with Jesus, they point to works they did in His name.
1) “Did we not prophesy” indicates they taught and were evangelistic.
2) “Cast out demons” Indicates their opposition to evil (8:16).
3) “Many mighty (wonderful) works” speaks of positive deeds.
4) “Mighty” (dunamis)—power, dynamite—it is the usual word for a miracle in the Synoptic Gospels.
3. Whether they actually worked miracles is not the issue here.
1) They at least thought they did.
2) Possessing a spiritual gift was no guarantee of God’s approval (1 Cor 13:1-3).
3) Mark 9:38-40: This may be a good argument against doing real miracles.
4) The point is in this case, doing “many mighty works” didn’t help even if done sincerely “in Jesus’ name.”
5) They deceived others and themselves.
6) It takes more than “sheep’s clothing” to be a servant of Christ.
23: “And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’”
1. “You who practice (Ye that work)” translates a present participle that indicates continual working—ONE’S HABITUAL PRACTICE.
1) Jesus doesn’t deny they had done all these religious acts.
2. “Lawlessness” (anomia) is a key term for it indicates that whatever it was they did, it was outside of God’s will (they had done everything but the Lord’s will).
1) Perhaps there was lawlessness in their lives—didn’t live on a daily basis as they should—under the authority of the Lord.
2) Perhaps they depended upon their good works to save them instead of mercy.
3) Or perhaps they did works that were not authorized by the Lord.
4) At any rate—because they acted without Divine authority they were GUILTY OF SIN (1 John 3:4).
5) Mere lip service is worthless (1 John 2:3-5)—claiming and doing (abiding) are two entirely different things.
6) We cannot act where there is no Divine law (1 Thes 2:3-7).
WHAT IF IT IS NOT IN THE SCRIPTURES?
1. It is not a good work—2 Tim 3:16-17
2. It does not pertain to life and godliness—2 Pet 1:3
3. It causes one to not have God—2 John 9
4. It is not authorized by Christ—Col 3:17
5. It cannot be done by faith—Rom 10:17; 14:23; 2 Cor 5:7
6. It is going beyond what is written—1 Cor 4:6
7. It is not as the oracles of God—1 Pet 4:11
8. It is not according to the pattern—Heb 8:5
9. It does not pertain to the seed of the kingdom—Luke 8:11; Matt 13:18-19
10. It is not of righteousness—Rom 1:16-17; 10:1-4
11. It is of “no such commandment”—Acts 15:24
12. It is of men—Matt 15:9; 21:25
13. It is not of truth—John 4:24; 17:17
14. It is another gospel—Gal 1:6-9
15. It is adding to the Word of God—Deut 4:2; Prov 30:5-6; Rev 22:18-19
16. It is lawlessness—Matt 7:22-23
“NOT EVERYONE”
1. Not everyone who is RELIGIOUS will be saved.
1. Why not? They have not done the Father’s will.
2. Not everyone LOVES the Lord.
1. How do we know this?—John 14:15—If don’t keep the commandments of God, don’t really love God (1 John 2:3-5; Rev 21:8).
3. Not everyone LOVES THE TRUTH.
1. If they did they would see the truth—2 Thes 2:10-12; 2 Cor 4:4.
SOME THINGS “EVERYONE” WILL DO
1. Everyone will stand before God on Judgment Day—Rom 14:12.
2. Everyone will bow their knees and confess the Lord—Rom 14:11; Phil 2:9-10.
3. Everyone will be judged according to the Word of God—John 12:48; Rev 20:12.
4. Everyone will receive the things done in his body, according to what he has done, whether it be good or bad—2 Cor 5:10.
CONCLUSION
1. Throughout Matthew the threat of judgment is used to spur righteous living.
1. The subject appears in over 60 places and is often described with vivid figures.
1) Outer darkness, weeping and gnashing of teeth, burned in fire, unquenchable fire, where the worm doesn’t die, etc.
2. Jesus taught truth that offended “many” people.
1) This hell fire and brimstone imagery is unwelcome if not repulsive to a modern generation that has lost a sense of sin and that does not give much thought to God’s recompense of sin.
2) IT IS IMAGERY THAT WILL BECOME REALITY IF WE ACT OUTSIDE OF GOD’S WILL (Luke 6:46).
THE SERMON ON THE MOUNT
THE DUTY TO BUILD (7:24-27)
INTRODUCTION
A. “Therefore”—The close of the sermon contains a well-known parable that emphasizes the alternatives before every man.
1. The first alternative is chosen by “everyone who hears these words of Mine, and does (acts upon) them.”
1) Because the OBEDIENT do the will of the Father, they are “compared (likened; declared to be like) to a wise (phronimos, prudent, sensible) man, who built his house upon the rock.”—A SOLID FOUNDATION.
2) 25: “And the rain descended, and the floods came, and the winds blew, and burst against that house; and yet it did not fall, for it had been founded upon the rock.”
2. The second alternative is chosen by “everyone hears these words of Mine, and does not do (act upon) them.”
1) Being DISOBEDIENT, they “will be like a foolish man, who built his house upon the sand.”—NEGLECTED THE FOUNDATION.
2) 27: “And the rain descended, and the floods came, and the winds blew, and burst against that house; and it fell, and great was its fall.”
B. In this setting—Jesus wants to communicate to those people and to us and to everybody, the kind of living that pleases Him.
1. This is the kind of life that pleases Him—this is the entering that is necessary— this is what citizenship in His kingdom is all about.
1) Building your life on the rock-solid foundation of HEARING AND OBEYING HIM.
C. Only by “acting” upon Jesus’ words will we be able to stand firm…
1. Against the “storms of life” that come upon all people.
2. In the “Day of Judgment.”
D. Everyone is building for eternity.
1. Whether one wants to be or not, everyone is building.
1) You may be a foolish man building a house in the sand.
2) You may be a wise man building a house on a rock.
3) However, one thing is true—You are one or the other and you are building something.
THE FOUNDATION IS CRITICAL
A. Satan is constantly seeking to destroy us through disobedience.
1. To offset this downward pull two things are needed:
1) A foundation capable of supporting every stress placed upon it (which we have in Christ).
2) And a life built on the foundation (accomplished through obedience).
B. There are several Bible references to Christ as the foundation (rock, stone).
1. Gen 49:24: Jacob predicted “the stone of Israel.”
2. 2 Sam 23:3-5: David declared “the Rock of Israel spoke to me.”
3. Matt 16:18: “And I also say to you that you are Peter (Petros, a stone detached from its native rock), and upon this rock (Petra, a large massive cliff) I will build My church; and the gates of Hades shall not overpower it.”
4. Acts 4:11: “He is the stone which was rejected by you, the builders (Jews), but which became the very corner stone.”
5. 1 Cor 3:11: “For no man can lay a foundation other than the one which is laid, which is Jesus Christ.”
6. Eph 2:20: Paul proclaimed that Christ is the “chief cornerstone” (akros, extreme; gonia, corner angle).
7. 1 Pet 2:4-8: “And coming to Him as to a living stone (lithos, shaped and fitted stone—to fulfill a mission) rejected by men, but choice and precious in the sight of God, you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. For this is contained in Scripture: ‘Behold I lay in Zion a choice stone, a precious cornerstone, and he who believes in Him shall not be disappointed’ (Isa.28:16). This precious value, then, is for you who believe. But for those whom disbelieve, ‘the stone which the builders rejected, this became the very corner-stone’ (Ps.118:22), and, a stone of stumbling and a rock of offense’ (Isa.8:14); for they stumble because they are disobedient to the word, and to this doom they were also appointed.”
C. What the “wise” and “foolish” man had in common.
1. They both heard the words of Jesus.
2. Its possible they both recognized their need—Christ had an important part.
3. Both built a house—2 kinds of religious people—Both can say “Lord” (21-22).
1) Showing that calling on the name of the Lord is not enough.
2) It is more than just saying, “Lord, Lord, come into my heart and be my personal Savior.” This is not the correct answer to being a wise builder.
D. How the “wise” and “foolish” man differed.
1. The “wise man”—Luke 6:48: “dug deep and laid a foundation upon the rock.”
1) The foundation of a building is important—important to him.
* The leaning tower of Pisa-Deviated over 14 feet since 1173 AD.
* 100,000 ton press (40 feet high)—1 ½ years hauling concrete.
2) “Dug deep”—planned, investigated and worked hard—no short cuts.
* Searched until he found “rock.”
* The science of seismology confirms that the best foundation is rock. In Peace of Mind in Earthquake Country (Subtitle: “How To Save Your Home and Life”), Peter Yanev writes, “During the early morning 1906 San Francisco quake, some people living on top of the famous hills of that city were not even awakened by the enormous tremor, and numerous un-reinforced masonry buildings located on these bedrock hills survived the earthquake without significant damage. On the other hand, in homes atop the landfill along the bay and the alluvial soils between the hills of San Francisco, people were thrown out of bed by the shock and found themselves unable to get on their feet during the sixty seconds that the motion lasted. Many of the buildings on these flat, thick-soiled areas totally collapsed; structures built on solid rock near the fault or epicenter of an earthquake fare better than more distant buildings on soft soils.”
* Soil foundations are dangerous for two reasons. The first being their instability.
“The shock waves of an earthquake are amplified by soft soil, and strong shocks can cause compaction of the clay and settlement of the ground surface.”
* The second reason is called “liquefaction.”
“Soil which is stable under normal conditions and apparently quite suitable for a building foundation can suddenly change to ‘soup’ and flow like a liquid when shaken in an earthquake. This effect, called ‘liquefaction,’ can cause the most dramatic failures; complete buildings may sink or topple over, and large areas may be subjected to landslides.”
3) He wouldn’t settle for the church of your choice concept.
* He knew he could only rest secure on the right foundation.
* Matt 16:18—Only one right foundation—its here now—something is right.
4) He knew the sunny weather wouldn’t last.
* Every house=church will be tested.
* Great house=great fall.
* When he falters (business, family, etc.—solid foundation).
2. The “foolish man”—Used little or no judgment or discernment,
1) He didn’t evaluate the evidence—therefore he was DECEIVED.
* He didn’t consider the importance of the foundation.
* He neglected the most important part.
* The strength and stability of a building depends on the foundation.
* Do foolish things in the spiritual realm that we wouldn’t do in the physical realm.
2) Found an easy place to build—instant comfort (near family, friends, job, beauty).
* He built without thinking of a future disaster.
* It looked and sounded good—had an answer for everything.
* Nice people, zeal, active, met his needs.
* But he didn’t look ahead—lived for the present—put judgment far off.
* Will God really do what He said?
28: “The result was that when Jesus finished these words, the multitudes were amazed (astonished) at His teaching;
29: for He was teaching them as one having authority, and not as their scribes.”
1. The effect Christ’s teaching had on the crowd was one of stunned amazement.
1) “Amazed” translates a strong verb (ekplesso, to strike out of one’s senses) that often implies fear, and sometimes panic. “It blew their minds!”
2. What especially startled the people was that Christ’s teaching was noticeably different from that to which they were accustomed.
1) He taught as one “having authority, and not as their scribes.”
2) The scribes taught by case law, citing the conclusions of previous rabbis as the basis for their teaching.
3) The scribes always taught with footnotes, basing their opinions on the opinions of teachers before them.
4) But Jesus taught as an authority (“I say to you”), not as one who appealed to human authorities or traditions.
5) And in this there was no one like Him.
* The theme of Jesus’ authority, which appears here for the first time, will recur repeatly (8:9; 9:6; 10:1; 21:23), until we finally reach the climactic declaration of the Great Commission, “All authority has been given to Me in heaven and on earth” (28:18).
3. Jesus didn’t get into arguments about how far a Sabbath’s day journey was, etc.—HE TAUGHT THEM WHAT THE LAW TAUGHT!
1) He settled their arguments on anger, lust, divorce, hate, murder.
2) Why would any Jew who believed Moses have any problem with what Jesus taught?
CONCLUSION
1. Now that we have come to the end of Jesus’ sermon on the mount, I hope that we too have been “amazed (astonished)” by His words.
1. Jesus spoke with authority then, how much more since His glorious resurrection!
2. With such authority, he did not mince His words—He told us of..
1. 5:3-12: The character and blessedness of those in the kingdom.
2. 5:13-16: Our relationship to the world.
3. 5:17-48: We are called upon to display the high standard of righteousness and glorify our Father in heaven.
4. 6:1-18: The proper practice of righteousness from the heart.
5. 6:19-34: The necessity of putting the kingdom of God first in our lives— cure for worry.
6. 7:1-12: The way to properly treat our fellow man.
3. As difficult as some of these things may seem, Jesus made it clear:
1. 7:13-20: It is the ONLY WAY to eternal life.
2. 7:21-23: Only those who are WILLING TO DO the will of God can have a firm hope to participate in the kingdom of heaven both present and future.
3. 7:24-27: All are building for eternity—wise—looks to the future.
4. “Hear and do” = walls and roof.
1. These are no ordinary words of some philosopher, opinion, preacher.
2. Listening is not enough—appreciation for this sermon is not enough.
3. Don’t build on the ground surface—examine, dig and search.
4. Build with care and purpose—building for eternity.
5. Don’t be a leaning tower with a weak foundation.
5. Of course, we learn from Jesus and His apostles elsewhere that there is Divine assistance to live up to high standards Jesus has set.
1. There is the BLOOD OF JESUS to provide forgiveness for us when we fail to meet those standards.
2. There is POWER OF THE WORD OF GOD (HOLY SPIRIT) to assist us in putting off the “old man” and putting on the “new.”
6. But how about you?
1. Are you in the kingdom now? (John 3:3-5; Matt 16:19; Acts 2:38).
2. Are you living according to the teachings of Jesus as found in His Sermon on the Mount?
3. The Sermon on the Mount challenges us to greater faithfulness in our service to the Lord!
The End
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