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Matthew Chapter
Six
Matthew 5~7
Note: The following covers chapters 5-7.
He then gathers around Him those who were definitively to follow Him
in His ministry and His temptations; and
at His call
to link their portion
and their lot with His
forsaking all beside.
The strong man was bound
so that Jesus could spoil his
goods
and proclaim the kingdom with proofs of that power which were able to
establish it.
Two things are then brought forward in the Gospel
narrative. First
the power which accompanies the proclamation of the kingdom.
In two or three verses
[1] without other detail
this fact is
announced. The proclamation of the kingdom is attended with acts of power that
excite the attention of the whole country
the whole extent of the ancient
territory of Israel. Jesus appears before them invested with this power.
Secondly (chaps. 5-7) the character of the kingdom is announced in the sermon
on the Mount
as well as that of the persons who should have part in it (the
Father's name withal being revealed). That is
the Lord had announced the
coming kingdom
and with the present power of goodness
having overcome the
adversary; and then shews what were the true characters according to which it
would be set up
and who could enter
and how. Redemption is not spoken of in
it; but the character and nature of the kingdom
and who could enter. This
clearly shews the moral position which this sermon holds in the Lord's teaching.
It is evident that
in all this part of the Gospel
it is
the Lord's position which is the subject of the teaching of the Spirit
and not
the details of His life. Details come after
in order fully to exhibit what He
was in the midst of Israel
His relations with that people
and His path in the
power of the Spirit which led to the rupture between the Son of David and the
people who ought to have received Him. The attention of the whole country being
thus engaged by His mighty acts
the Lord sets before His disciples-but in the
hearing of the people-the principles of His kingdom.
This discourse may be divided into the following parts:-- [2] The character and the portion of those who
should be in the kingdom (v. 1-12). Their position in the world (v. 13-16). The
connection between the principles of the kingdom and the law (v. 17-48). [3] The spirit in which His disciples should
perform good works (chap. 6:1-18). Separation from the spirit of the world and
from its anxieties (v. 19-34). The spirit of their relation with others (chap.
7:1-6). The confidence in God which became them (v. 7-12). The energy that
should characterise them
in order that they might enter into the kingdom; not
however merely enter
many would seek to do that
but according to those
principles which made it difficult for man
according to God-the strait gate;
and then
the means of discerning those who would seek to deceive them
as well
as the watchfulness needed that they might not be deceived (v. 13-23).
Real and practical obedience to His sayings
the true
wisdom of those that hear His words (v. 24-29).
There is another principle that characterises this
discourse
and that is the introduction of the Father's name. Jesus puts His
disciples in connection with His Father
as their Father. He reveals to them
the Father's name
in order that they may be in relation with Him
and that
they may act in accordance with that which He is.
This discourse gives the principles of the kingdom
but
supposes the rejection of the King
and the position into which this would
bring those that were His; who consequently must look for a heavenly reward.
They were to be a divine savour where God was known and was dealing
and would
be a spectacle to the whole world. Moreover this was God's object. Their
confession was to be so open that the world should refer their works to the
Father. They were to act
on the one hand
according to a judgment of evil
which reached the heart and motives
but also
on the other
according to the
Father's character in grace-to approve themselves to the Father who saw in
secret
where the eye of man could not penetrate. They were to have full
confidence in Him for all their need. His will was the rule according to which
there was entrance into the kingdom.
We may observe that this discourse is connected with the
proclamation of the kingdom as being near at hand
and that all these
principles of conduct are given as characterising the kingdom
and as the
conditions of entrance into it. No doubt it follows that they are suitable to
those who have entered in. But the discourse is pronounced in the midst of
Israel
[4] before the kingdom is set up
and as the
previous state called for in order to enter
and to set forth the fundamental
principles of the kingdom in connection with that people
and in moral contrast
with the ideas they had formed respecting it.
In examining the beatitudes
we shall find that this
portion in general gives the character of Christ Himself. They suppose two
things; the coming possession of the land of Israel by the meek; and the
persecution of the faithful remnant
really righteous in their ways
and who
asserted the rights of the true King (heaven being set before them as their
hope to sustain their hearts). [5]
This will be the position of the remnant in the last days
before the introduction of the kingdom
the last being exceptional. It was so
morally
in the days of the Lord's disciples
in reference to Israel
the
earthly part being delayed. In reference to heaven
the disciples are looked at
as witnesses in Israel; but-while the only preservative of the earth-they were
a testimony to the world. So that the disciples are seen as in connection with
Israel
but
at the same time
as witnesses on God's part to the world (the
kingdom being in view
but not yet established). The connection with the last
days is evident; nevertheless their testimony then had
morally
this
character. Only the establishment of the earthly kingdom has been delayed
and
the church
which is heavenly
brought in. Chapter 5:25 evidently alludes to
the position of Israel in the days of Christ. And in fact they remain captive
in prison
until they have received their full chastisement
and then they
shall come forth.
The Lord ever speaks and acts as the obedient man
moved
and guided by the Holy Ghost; but we see in the most striking manner
in this
Gospel
who it is that acts thus. And it is this which gives its true moral
character to the kingdom of heaven. John the Baptist might announce it as a
change of dispensation
but his ministry was earthly. Christ might equally
announce this same change (and the change was all-important); but in Him there
was more than this. He was from heaven
the Lord who came from heaven. In
speaking of the kingdom of heaven
He spoke out of the deep and divine
abundance of His heart. No man had been in heaven
excepting Him who had come
down from thence
the Son of man who was in heaven. Therefore
when speaking of
heaven
He spoke of that which He knew
and testified of that which He had seen
This was the case in two ways
as shewn forth in Matthew's Gospel. It was no
longer an earthly government according to the law; Jehovah
the Saviour
Emmanuel
was present Could He be otherwise than heavenly in His character
in
the tone
in the essence
of His whole life?
Moreover
when He began His public ministry and was
sealed by the Holy Ghost
heaven was opened to Him. He was identified with
heaven as a man sealed with the Holy Ghost on earth. He was thus the continual
expression of the spirit
of the reality
of heaven. There was not yet the
exercise of the judicial power which would uphold this character in the face of
all that opposed it. It was its manifestation in patience
notwithstanding the
opposition of all around Him and the inability of His disciples to understand
Him. Thus in the sermon on the Mount we find the description of that which was
suitable to the kingdom of heaven
and even the assurance of reward in heaven
for those who should suffer on earth for His sake. This description
as we have
seen
is essentially the character of Christ Himself. It is thus that a
heavenly spirit expresses itself on earth. If the Lord taught these things
it
is because He loved them
because He was them and delighted in them. Being the
God of heaven
filled as man with the Spirit without measure
His heart was
perfectly in unison with a heaven that He perfectly knew. Consequently
therefore He concludes the character which His disciples were to assume by
these words: "Be ye therefore perfect
even as your Father in heaven is
perfect." All their conduct was to be in reference to their Father in
heaven. The more we understand the divine glory of Jesus
the more we
understand the way in which He was as man in connection with heaven
the better
shall we apprehend what the kingdom of heaven was to Him with regard to that
which was suitable to it. When it shall be established hereafter in power
the
world will be governed according to these principles
although they are not
properly speaking
its own.
The remnant in the last days
I doubt not
finding all
around them contrary to faithfulness
and seeing all Jewish hope fail before
their eyes
will be forced to look upward
and will more and more acquire this
character
which
if not heavenly
is at least very much conformed to Christ. [6]
There are two things connected with the presence of the
multitude
v. 1. First
the time required that the Lord should give a true idea
of the character of His kingdom
since already He drew the multitude after Him.
His power making itself felt
it was important to make His character known. On
the other hand
this multitude who were following Jesus were a snare to His
disciples; and He makes them understand what an entire contrast there was
between the effect which this multitude might have upon them
and the right
spirit which ought to govern them. Thus
full Himself of what was really good
He immediately brings forward that which filled His own heart. This was the
true character of the remnant
who in the main resembled Christ in it. It is
often thus in the Psalms.
The salt of the earth is a different thing from the light
of the world. The earth
it appears to me
expresses that which already
professed to have received light from God-that which was in relationship with
Him by virtue of the light-having assumed a definite shape before Him. The
disciples of Christ were the preservative principle in the earth. They were the
light of the world
which did not possess that light. This was their position
whether they would or no. It was the purpose of God that they should be the
light of the world. A candle is not lighted in order to be hidden.
All this supposes the case of the possibility of the
kingdom being established in the world
but the opposition of the greater part
of men to its establishment. It is not a question of the sinner's redemption
but of the realisation of the character proper to a place in the kingdom of
God; that which the sinner ought to seek while he is in the way with his
adversary
lest he should be delivered to the judge-which indeed has happened
to the Jews.
At the same time the disciples are brought into
relationship with the Father individually-the second great principle of the
discourse
the consequence of the Son being there-and a yet more excellent
thing is set before them than their position of testimony for the kingdom. They
were to act in grace
even as their Father acted
and their prayer should be
for an order of things in which all would correspond morally to the character
and the will of their Father. "Hallowed be thy name
thy kingdom
come
" [7] is
that all should answer to the character of the Father
that all should be the
effect of His power. "Thy will be done on earth as it is in heaven"
is perfect obedience. Universal subjection to God in heaven and on earth will
be
to a certain point
accomplished by the intervention of Christ in the
millennium
and absolutely so when God shall be all in all. Meanwhile the
prayer expresses daily dependence
the need of pardon
the need of being kept
from the power of the enemy
the desire of not being sifted by him
as a
dispensation of God
like Job or Peter
and of being preserved from evil.
This prayer also is adapted to the position of the
remnant; it passes over the dispensation of the Spirit
and even that which is
proper to the millennium as an earthly kingdom
in order to express the right
desires
and speak of the condition and the dangers of the remnant until the
Father's kingdom should come. Many of these principles are always true
for we
are in the kingdom
and in spirit we ought to manifest its features; but the
special and literal application is that which I have given. They are brought
into relationship with the Father in the realisation of His character
which
was to be displayed in them by virtue of this relationship
causing them to
desire the establishment of His kingdom
to overcome the difficulties of an
opposing world
to keep themselves from the snares of the enemy
and to do the
Father's will. It was Jesus who could impart this to them. He thus passes from
the law
[8]
recognised as coming from God
to its fulfilment
when it shall be as it were
absorbed in the will of Him who gave it
or accomplished in its purposes by Him
who alone could do so in any sense whatever.
[1] It
is striking that the whole ministry of the Lord is recounted in one verse (23).
All the subsequent statements are facts
having a special moral import
shewing
what was passing amongst the people in grace onward to His rejection
not a
proper consecutive history. It stamps the character of Matthew very clearly.
[2] In
the text I have given a division which may assist in a practical application of
the sermon on the Mount. With respect to the subjects contained in it
it might
perhaps
though the difference is not very great
be still better divided
thus:- Chapter 5:1-16 contains the complete picture of the character and
position of the remnant who received His instructions-their position
as it
should be
according to the mind of God. This is complete in itself. Verses
17-48 establish the authority of the law
which should have regulated the
conduct of the faithful until the introduction of the kingdom; the law which
they ought to have fulfilled
as well as the words of the prophets
in order
that they (the remnant) should be placed on this new ground; and the despisal
of which would exclude whoever was guilty of it from the kingdom; for Christ is
speaking
not as in the kingdom
but as announcing it as near to come. But
while thus establishing the authority of the law
He takes up the two great elements
of evil
treated of only in outward acts in the law
violence and corruption
and judges the evil in the heart (22
28)
and at all cost to get rid of it and
every occasion of it
thus shewing what was to be the conduct of His disciples
and their state of soul-that which was to characterise them as such. The Lord
then takes up certain things borne with by God in Israel
and ordered according
to what they could bear. Thus was now brought into the light of a true moral
estimate
divorce-marriage being the divinely given basis of all human
relationships-and swearing or vowing
the action of man's will in relationship
to God; then patience of evil
and fulness of grace
His own blessed character
and carrying with it the moral title to what was His living place-sons of their
Father who was in heaven. Instead of weakening that which God required under
the law
He would not only have it observed until its fulfilment
but that His
disciples should be perfect even as their Father in heaven was perfect. This
adds the revelation of the Father
to the moral walk and state which suited the
character of sons as it was revealed in Christ. Chapter 6. We have the motives
the object
which should govern the heart in doing good deeds
in living a
religious life. Their eye should be on their Father. This is individual.
Chapter 7. This chapter is essentially occupied with the intercourse that would
be suitable between His own people and others-not to judge their brethren and
to beware of the profane. He then exhorts them to confidence in asking their
Father for what they needed
and instructs them to act towards others with the
same grace that they would wish shewn to themselves. This is founded on the
knowledge of the goodness of the Father. Finally
He exhorts them to the energy
that will enter in at the strait gate
and choose the way of God
cost what it
may (for many would like to enter into the kingdom
but not by that gate); and
He warns them with respect to those who would seek to deceive them by
pretending to have the word of God. It is not only our own hearts that we have
to fear
and positive evil
when we would follow the Lord
but also the devices
of the enemy and his agents. But their fruits will betray them.
[3] It
is important however to remark that there is no general spiritualisation of the
law
as is often stated. The two great principles of immorality amongst men are
treated of (violence and corrupt lust)
to which are added voluntary oaths. In
these the exigencies of the law and what Christ required are contrasted.
[4] We
must always remember that
while dispensationally Israel has great importance
as the centre of God's government of this world
morally Israel was just man
where all the ways and dealings of God had been carried out so as to bring to
light what he was. The Gentile was man left to himself as regards. God's
special ways
and so unrevealed. Christ was a light
to reveal the Gentiles
Luke 2:32.
[5] The
characters pronounced blessed may be briefly noted. They suppose evil in the
world
and amongst God's people. The first is not seeking great things for
self
but accepting a despised place in a scene contrary to God. Hence mourning
characterises them there
and meekness
a will not lifting up itself against
God
or to maintain its position or right. Then positive good in desire
for it
is not yet found; hungering hence and thirsting after it
such is the inward
state and activity of the mind. Then grace towards others. Then purity of
heart
the absence of what would shut out God; and
what is always connected
with it
peacefulness and peace-making. I think there is moral progress in the
verses
one leading to the next as an effect of it. The two last are the
consequences of maintaining a good conscience and connection with Christ in a
world of evil. There are two principles of suffering
as in 1 Peter
for
righteousness' and Christ's sake.
[6]
Those who are put to death will go up to heaven
as Matthew 5:12 testifies
and
the Apocalypse also. The others
who are thus conformed to Christ
as a
suffering Jew
will be with Him on Mount Sion; they will learn the song which
is sung in heaven
and will follow the Lamb whithersoever He goeth (on earth).
We may also remark here
that in the beatitudes there is the promise of the
earth to the meek
which will be literally fulfilled in the last days. In verse
12 a reward in heaven is promised to those who suffer for Christ
true for us
now
and in some sort for those who shall be slain for His sake in the last
days
who will have their place in heaven
although they were a part of the
Jewish remnant and not the assembly. The same are found in Daniel 7: only
remark
it is the times and laws which are delivered into the beast's hands
not the saints.
[7] That
is
the Father's. Compare Matthew 13:43.
[8] The
law is the perfect rule for a child of Adam
the rule or measure of what he
ought to be
but not of the manifestation of God in grace as Christ was
who in
this is our pattern-a just call to love God and walk in the fulfilment of duty
in relationship
but not an imitating of God
walking in love
as Christ has
loved us and given Himself for us.
── John Darby《Synopsis of Matthew》
Matthew 6
Chapter Contents
Against hypocrisy in almsgiving. (1-4) Against hypocrisy
in prayer. (5-8) How to pray. (9-15) Respecting fasting. (16-18) Evil of being
worldly-minded. (19-24) Trust in God commended. (25-34)
Commentary on Matthew 6:1-4
(Read Matthew 6:1-4)
Our Lord next warned against hypocrisy and outward show
in religious duties. What we do
must be done from an inward principle
that we
may be approved of God
not that we may be praised of men. In these verses we
are cautioned against hypocrisy in giving alms. Take heed of it. It is a subtle
sin; and vain-glory creeps into what we do
before we are aware. But the duty
is not the less necessary and excellent for being abused by hypocrites to serve
their pride. The doom Christ passes
at first may seem a promise
but it is
their reward; not the reward God promises to those who do good
but the reward
hypocrites promise themselves
and a poor reward it is; they did it to be seen
of men
and they are seen of men. When we take least notice of our good deeds
ourselves
God takes most notice of them. He will reward thee; not as a master
who gives his servant what he earns
and no more
but as a Father who gives
abundantly to his son that serves him.
Commentary on Matthew 6:5-8
(Read Matthew 6:5-8)
It is taken for granted that all who are disciples of
Christ pray. You may as soon find a living man that does not breathe
as a
living Christian that does not pray. If prayerless
then graceless. The Scribes
and Pharisees were guilty of two great faults in prayer
vain-glory and vain
repetitions. "Verily they have their reward;" if in so great a matter
as is between us and God
when we are at prayer
we can look to so poor a thing
as the praise of men
it is just that it should be all our reward. Yet there is
not a secret
sudden breathing after God
but he observes it. It is called a
reward
but it is of grace
not of debt; what merit can there be in begging? If
he does not give his people what they ask
it is because he knows they do not
need it
and that it is not for their good. So far is God from being wrought
upon by the length or words of our prayers
that the most powerful
intercessions are those which are made with groanings that cannot be uttered.
Let us well study what is shown of the frame of mind in which our prayers
should be offered
and learn daily from Christ how to pray.
Commentary on Matthew 6:9-15
(Read Matthew 6:9-15)
Christ saw it needful to show his disciples what must
commonly be the matter and method of their prayer. Not that we are tied up to
the use of this only
or of this always; yet
without doubt
it is very good to
use it. It has much in a little; and it is used acceptably no further than it
is used with understanding
and without being needlessly repeated. The
petitions are six; the first three relate more expressly to God and his honour
the last three to our own concerns
both temporal and spiritual. This prayer
teaches us to seek first the kingdom of God and his righteousness
and that all
other things shall be added. After the things of God's glory
kingdom
and
will
we pray for the needful supports and comforts of this present life. Every
word here has a lesson in it. We ask for bread; that teaches us sobriety and
temperance: and we ask only for bread; not for what we do not need. We ask for
our bread; that teaches us honesty and industry: we do not ask for the bread of
others
nor the bread of deceit
Proverbs 20:17; nor the bread of idleness
Proverbs 31:27
but the bread honestly gotten.
We ask for our daily bread; which teaches us constantly to depend upon Divine
Providence. We beg of God to give it us; not sell it us
nor lend it us
but
give it. The greatest of men must be beholden to the mercy of God for their
daily bread. We pray
Give it to us. This teaches us a compassion for the poor.
Also that we ought to pray with our families. We pray that God would give it us
this day; which teaches us to renew the desires of our souls toward God
as the
wants of our bodies are renewed. As the day comes we must pray to our heavenly
Father
and reckon we could as well go a day without food
as without prayer.
We are taught to hate and dread sin while we hope for mercy
to distrust
ourselves
to rely on the providence and grace of God to keep us from it
to be
prepared to resist the tempter
and not to become tempters of others. Here is a
promise
If you forgive
your heavenly Father will also forgive. We must
forgive
as we hope to be forgiven. Those who desire to find mercy with God
must show mercy to their brethren. Christ came into the world as the great
Peace-maker
not only to reconcile us to God
but one to another.
Commentary on Matthew 6:16-18
(Read Matthew 6:16-18)
Religious fasting is a duty required of the disciples of
Christ
but it is not so much a duty itself
as a means to dispose us for other
duties. Fasting is the humbling of the soul
Psalm 35:13; that is the inside of the duty; let
that
therefore
be thy principal care
and as to the outside of it
covet not
to let it be seen. God sees in secret
and will reward openly.
Commentary on Matthew 6:19-24
(Read Matthew 6:19-24)
Worldly-mindedness is a common and fatal symptom of
hypocrisy
for by no sin can Satan have a surer and faster hold of the soul
under the cloak of a profession of religion. Something the soul will have
which it looks upon as the best thing; in which it has pleasure and confidence
above other things. Christ counsels to make our best things the joys and
glories of the other world
those things not seen which are eternal
and to
place our happiness in them. There are treasures in heaven. It is our wisdom to
give all diligence to make our title to eternal life sure through Jesus Christ
and to look on all things here below
as not worthy to be compared with it
and
to be content with nothing short of it. It is happiness above and beyond the
changes and chances of time
an inheritance incorruptible. The worldly man is
wrong in his first principle; therefore all his reasonings and actions
therefrom must be wrong. It is equally to be applied to false religion; that
which is deemed light is thick darkness. This is an awful
but a common case;
we should therefore carefully examine our leading principles by the word of
God
with earnest prayer for the teaching of his Spirit. A man may do some
service to two masters
but he can devote himself to the service of no more
than one. God requires the whole heart
and will not share it with the world.
When two masters oppose each other
no man can serve both. He who holds to the
world and loves it
must despise God; he who loves God
must give up the
friendship of the world.
Commentary on Matthew 6:25-34
(Read Matthew 6:25-34)
There is scarcely any sin against which our Lord Jesus
more warns his disciples
than disquieting
distracting
distrustful cares
about the things of this life. This often insnares the poor as much as the love
of wealth does the rich. But there is a carefulness about temporal things which
is a duty
though we must not carry these lawful cares too far. Take no thought
for your life. Not about the length of it; but refer it to God to lengthen or
shorten it as he pleases; our times are in his hand
and they are in a good
hand. Not about the comforts of this life; but leave it to God to make it
bitter or sweet as he pleases. Food and raiment God has promised
therefore we
may expect them. Take no thought for the morrow
for the time to come. Be not
anxious for the future
how you shall live next year
or when you are old
or
what you shall leave behind you. As we must not boast of tomorrow
so we must
not care for to-morrow
or the events of it. God has given us life
and has
given us the body. And what can he not do for us
who did that? If we take care
about our souls and for eternity
which are more than the body and its life
we
may leave it to God to provide for us food and raiment
which are less. Improve
this as an encouragement to trust in God. We must reconcile ourselves to our
worldly estate
as we do to our stature. We cannot alter the disposals of
Providence
therefore we must submit and resign ourselves to them.
Thoughtfulness for our souls is the best cure of thoughtfulness for the world.
Seek first the kingdom of God
and make religion your business: say not that
this is the way to starve; no
it is the way to be well provided for
even in
this world. The conclusion of the whole matter is
that it is the will and command
of the Lord Jesus
that by daily prayers we may get strength to bear us up
under our daily troubles
and to arm us against the temptations that attend
them
and then let none of these things move us. Happy are those who take the
Lord for their God
and make full proof of it by trusting themselves wholly to
his wise disposal. Let thy Spirit convince us of sin in the want of this
disposition
and take away the worldliness of our hearts.
── Matthew Henry《Concise Commentary on Matthew》
Matthew 6
Verse 2
[2]
Therefore when thou doest thine alms
do not sound a trumpet before thee
as
the hypocrites do in the synagogues and in the streets
that they may have
glory of men. Verily I say unto you
They have their reward.
As the hypocrites do — Many of the scribes and Pharisees did this
under a pretence of calling
the poor together.
They have their reward — All they will have; for they shall have none from God.
Verse 3
[3] But when thou doest alms
let not thy left hand know what thy right hand
doeth:
Let not thy left hand know what thy right
hand doth — A proverbial expression for doing a thing
secretly. Do it as secretly as is consistent
1. With the doing it at all. 2.
With the doing it in the most effectual manner.
Verse 5
[5] And
when thou prayest
thou shalt not be as the hypocrites are: for they love to
pray standing in the synagogues and in the corners of the streets
that they
may be seen of men. Verily I say unto you
They have their reward.
The synagogues —
These were properly the places where the people assembled for public prayer
and hearing the Scriptures read and expounded. They were in every city from the
time of the Babylonish captivity
and had service in them thrice a day on three
days in the week. In every synagogue was a council of grave and wise persons
over whom was a president
called the ruler of the synagogue. But the word
here
as well as in many other texts
signifies any place of public concourse.
Verse 6
[6] But
thou
when thou prayest
enter into thy closet
and when thou hast shut thy
door
pray to thy Father which is in secret; and thy Father which seeth in
secret shall reward thee openly.
Enter into thy closet — That is
do it with as much secrecy as thou canst.
Verse 7
[7] But when ye pray
use not vain repetitions
as the heathen do: for they
think that they shall be heard for their much speaking.
Use not vain repetitions — To repeat any words without meaning them
is certainly a vain
repetition. Therefore we should be extremely careful in all our prayers to mean
what we say; and to say only what we mean from the bottom of our hearts. The
vain and heathenish repetitions which we are here warned against
are most
dangerous
and yet very common; which is a principal cause why so many
who
still profess religion
are a disgrace to it. Indeed all the words in the world
are not equivalent to one holy desire. And the very best prayers are but vain
repetitions
if they are not the language of the heart.
Verse 8
[8] Be
not ye therefore like unto them: for your Father knoweth what things ye have
need of
before ye ask him.
Your Father knoweth what things ye have need
of — We do not pray to inform God of our wants. Omniscient
as he is
he cannot be informed of any thing which he knew not before: and he
is always willing to relieve them. The chief thing wanting is
a fit
disposition on our part to receive his grace and blessing. Consequently
one
great office of prayer is
to produce such a disposition in us: to exercise our
dependence on God; to increase our desire of the things we ask for; to us so
sensible of our wants
that we may never cease wrestling till we have prevailed
for the blessing.
Verse 9
[9]
After this manner therefore pray ye: Our Father which art in heaven
Hallowed
be thy name.
Thus therefore pray ye — He who best knew what we ought to pray for
and how we ought to pray
what matter of desire
what manner of address would most please himself
would
best become us
has here dictated to us a most perfect and universal form of
prayer
comprehending all our real wants
expressing all our lawful desires; a
complete directory and full exercise of all our devotions.
Thus —
For these things; sometimes in these words
at least in this manner
short
close
full. This prayer consists of three parts
the preface
the petitions
and the conclusion. The preface
Our Father
who art in heaven
lays a general
foundation for prayer
comprising what we must first know of God
before we can
pray in confidence of being heard. It likewise points out to us our that faith
humility
love
of God and man
with which we are to approach God in prayer. I.
Our Father —
Who art good and gracious to all
our Creator
our Preserver; the Father of our
Lord
and of us in him
thy children by adoption and grace: not my Father only
who now cry unto thee
but the Father of the universe
of angels and men: who
art in heaven - Beholding all things
both in heaven and earth; knowing every
creature
and all the works of every creature
and every possible event from
everlasting to everlasting: the almighty Lord and Ruler of all
superintending
and disposing all things; in heaven - Eminently there
but not there alone
seeing thou fillest heaven and earth. II. 1.
Hallowed be thy name — Mayest thou
O Father
he truly known by all intelligent beings
and
with affections suitable to that knowledge: mayest thou be duly honoured
loved
feared
by all in heaven and in earth
by all angels and all men. 2.
Thy kingdom come —
May thy kingdom of grace come quickly
and swallow up all the kingdoms of the
earth: may all mankind
receiving thee
O Christ
for their king
truly
believing in thy name
be filled with righteousness
and peace
and joy; with
holiness and happiness
till they are removed hence into thy kingdom of glory
to reign with thee for ever and ever. 3.
Thy will be done on earth
as it is in heaven — May all the inhabitants of the earth do thy will as willingly as the
holy angels: may these do it continually even as they
without any interruption
of their willing service; yea
and perfectly as they: mayest thou
O Spirit of
grace
through the blood of the everlasting covenant
make them perfect in
every good work to do thy will
and work in them all that is well pleasing in
thy sight. 4.
Give us — O
Father (for we claim nothing of right
but only of thy free mercy) this day -
(for we take no thought for the morrow) our daily bread - All things needful
for our souls and bodies: not only the meat that perisheth
but the sacramental
bread
and thy grace
the food which endureth to everlasting life. 5.
And forgive us our debts
as we also forgive
our debtors — Give us
O Lord
redemption in thy blood
even the forgiveness of sins: as thou enablest us freely and fully to forgive
every man
so do thou forgive all our trespasses. 6.
And lead us not into temptation
but deliver
us from evil — Whenever we are tempted
O thou that
helpest our infirmities
suffer us not to enter into temptation; to be overcome
or suffer loss thereby; but make a way for us to escape
so that we may be more
than conquerors
through thy love
over sin and all the consequences of it. Now
the principal desire of a Christian's heart being the glory of God
(ver. 9
10
) Matthew 6:9
10 and all he wants for himself or
his brethren being the daily bread of soul and body
(or the support of life
animal and spiritual
) pardon of sin
and deliverance from the power of it and
of the devil
(ver. 11
12
13
) Matthew 6:11
12
13 there is nothing beside that
a Christian can wish for; therefore this prayer comprehends all his desires.
Eternal life is the certain consequence
or rather completion of holiness. III.
For thine is the kingdom — The sovereign right of all things that are or ever were created: The
power - the executive power
whereby thou governest all things in thy
everlasting kingdom: And the glory - The praise due from every creature
for
thy power
and all thy wondrous works
and the mightiness of thy kingdom
which
endureth through all ages
even for ever and ever. It is observable
that
though the doxology
as well as the petitions of this prayer
is threefold
and
is directed to the Father
Son
and Holy Ghost distinctly
yet is the whole
fully applicable both to every person
and to the ever - blessed and undivided
trinity. Luke 11:2.
Verse 14
[14] For
if ye forgive men their trespasses
your heavenly Father will also forgive you:
Verse 16
[16]
Moreover when ye fast
be not
as the hypocrites
of a sad countenance: for
they disfigure their faces
that they may appear unto men to fast. Verily I say
unto you
They have their reward.
When ye fast? —
Our Lord does not enjoin either fasting
alms-deeds
or prayer: all these being
duties which were before fully established in the Church of God.
Disfigure — By
the dust and ashes which they put upon their heads
as was usual at the times
of solemn humiliation.
Verse 17
[17] But
thou
when thou fastest
anoint thine head
and wash thy face;
Anoint thy head — So
the Jews frequently did. Dress thyself as usual.
Verse 19
[19] Lay
not up for yourselves treasures upon earth
where moth and rust doth corrupt
and where thieves break through and steal:
Lay not up for yourselves — Our Lord here makes a transition from religious to common actions
and
warns us of another snare
the love of money
as inconsistent with purity of
intention as the love of praise.
Where rust and moth consume — Where all things are perishable and transient. He may likewise have a
farther view in these words
even to guard us against making any thing on earth
our treasure. For then a thing properly becomes our treasure
when we set our
affections upon it. Luke 12:33.
Verse 21
[21] For
where your treasure is
there will your heart be also.
Verse 22
[22] The
light of the body is the eye: if therefore thine eye be single
thy whole body
shall be full of light.
The eye is the lamp of the body — And what the eye is to the body
the intention is to the soul. We may
observe with what exact propriety our Lord places purity of intention between
worldly desires and worldly cares
either of which directly tend to destroy.
If thine eye be single — Singly fixed on God and heaven
thy whole soul will be full of holiness
and happiness.
If thine eye be evil — Not single
aiming at any thing else.
Verse 24
[24] No
man can serve two masters: for either he will hate the one
and love the other;
or else he will hold to the one
and despise the other. Ye cannot serve God and
mammon.
Mammon —
Riches
money; any thing loved or sought
without reference to God. Luke 16:13.
Verse 25
[25]
Therefore I say unto you
Take no thought for your life
what ye shall eat
or
what ye shall drink; nor yet for your body
what ye shall put on. Is not the
life more than meat
and the body than raiment?
And if you serve God
you need be careful for
nothing.
Therefore take not thought — That is
be not anxiously careful. Beware of worldly cares; for these
are as inconsistent with the true service of God as worldly desires.
Is not the life more than meat? — And if God give the greater gift
will he deny the smaller? Luke 12:22.
Verse 27
[27]
Which of you by taking thought can add one cubit unto his stature?
And which of you — If
you are ever so careful
can even add a moment to your own life thereby? This
seems to be far the most easy and natural sense of the words.
Verse 29
[29] And
yet I say unto you
That even Solomon in all his glory was not arrayed like one
of these.
Solomon in all his glory was not arrayed like
one of these — Not in garments of so pure a white. The
eastern monarchs were often clothed in white robes.
Verse 30
[30]
Wherefore
if God so clothe the grass of the field
which to day is
and to
morrow is cast into the oven
shall he not much more clothe you
O ye of little
faith?
The grass of the field — is a general expression
including both herbs and flowers.
Into the still —
This is the natural sense of the passage. For it can hardly be supposed that
grass or flowers should be thrown into the oven the day after they were cut
down. Neither is it the custom in the hottest countries
where they dry fastest
to heat ovens with them.
If God so clothe —
The word properly implies
the putting on a complete dress
that surrounds the
body on all sides; and beautifully expresses that external membrane
which
(like the skin in a human body) at once adorns the tender fabric of the
vegetable
and guards it from the injuries of the weather. Every microscope in
which a flower is viewed gives a lively comment on this text.
Verse 31
[31]
Therefore take no thought
saying
What shall we eat? or
What shall we drink?
or
Wherewithal shall we be clothed?
Therefore take not thought — How kind are these precepts! The substance of which is only this
Do
thyself no harm! Let us not be so ungrateful to him
nor so injurious to
ourselves
as to harass and oppress our minds with that burden of anxiety
which he has so graciously taken off. Every verse speaks at once to the
understanding
and to the heart. We will not therefore indulge these
unnecessary
these useless
these mischievous cares. We will not borrow the
anxieties and distresses of the morrow
to aggravate those of the present day.
Rather we will cheerfully repose ourselves on that heavenly Father
who knows
we have need of these things; who has given us the life
which is more than
meat
and the body
which is more than raiment. And thus instructed in the
philosophy of our heavenly Master
we will learn a lesson of faith and cheer.
fulness from every bird of the air
and every flower of the field.
Verse 33
[33] But
seek ye first the kingdom of God
and his righteousness; and all these things
shall be added unto you.
Seek the kingdom of God and his righteousness — Singly aim at this
that God
reigning in your heart
may fill it with
the righteousness above described. And indeed whosoever seeks this first
will
soon come to seek this only.
Verse 34
[34] Take
therefore no thought for the morrow: for the morrow shall take thought for the
things of itself. Sufficient unto the day is the evil thereof.
The morrow shall take thought for itself — That is
he careful for the morrow when it comes.
The evil thereof —
Speaking after the manner of men. But all trouble is
upon the whole
a real
good. It is good physic which God dispenses daily to his children
according to
the need and the strength of each.
── John Wesley《Explanatory Notes on
Matthew》
Matthew 6:9~13 Lord’s Prayer
I cannot say “our” if I live only for myself.
I cannot say “Father” if I do not endeavor each day to act like his child.
I cannot say “Who art in heaven” if I am laying up no treasure there.
I cannot say “Hallowed be thy name” if I am not striving for holiness.
I cannot say “thy kingdom come” if I am not doing all in my power to
hasten that wonderful event.
I cannot say “thy will be done” if I am disobedient to his Word.
I cannot say “on earth as it is in heaven” if I’ll not serve him here and
now.
I cannot say “give us this day our daily bread” if I am dishonest or am
seeking things by subterfuge.
I cannot say “forgive us our debts” if I harbor a grudge against anyone.
I cannot say “lead us not into temptation” if I deliberately place myself
in its path.
I cannot say “deliver us from evil” if I do not put on the whole armor of
God.
I cannot say “thine is the kingdom” if I do not give the King the loyalty
due him from a faithful subject.
I cannot attribute to him “the power” if I fear what men may do.
I cannot ascribe to him “the glory” if I’m seeking honor only for myself
and I cannot say “forever” if the horizon of my life is bounded completely by
time.
Matthew 6:19~21
There is a story of a wealthy woman who
when she reached heaven
was
conducted to a very plain house. She objected. “Well
” she was told
“that is
the dwelling-place prepared for you.”
“Whose is that fine mansion across the way?” she asked.
Her guide replied
“It belongs to your gardener.”
“How is it that he has a house so much better than mine?”
“The houses here are prepared from the materials that are sent up. We do
not choose them; you do that by your faithfulness while on earth.”
This may be a story
but it bears a profound truth about the “treasures”
we accumulate.
Matthew 6:24 Convictions
At the outbreak of the Civil War
a
One day this man was caught in the middle of a skirmish between the two
armies. He stood up and shouted that he was neutral in this fight and expected
to be allowed to leave the field before the battle closed in on him. But Union
sharpshooters seeing the gray jacket
riddled it with bullets. And Confederate
marksmen
seeing the blur pants
filled them with lead.
The point is
you cannot serve two master.
Matthew 6:24 Money-Making
A gentleman of Boston
USA
an intimate friend of
Professor Agassiz
once expressed his wonder that a man of such abilities as he
(Agassiz) possessed should remain contented with such a moderate income. ‘I
have enough
’ was Agassiz’s reply
‘I have not time to make money. Life is not
sufficiently long to enable a man to get rich
and do his duty to his
fellow-men at the same time.’ Christian
have you time to serve your God and
yet to give your whole soul to gaining wealth? ── C.H. Spurgeon
Matthew6:25~34 Anxiety
Have courage for the great sorrows of life and patience for the small
ones. And when you have finished your daily task
go to sleep in peace. God is
awake! ―― Victor Hugo
Matthew 6:26
Said the Robin (知更鳥) to the Sparrow:
“There is one thing I would really like to know
Why these anxious human beings
Rush about and worry so.”
Said the Sparrow to the Robin:
“Friend
I think that it must be
That they have no heavenly Father
Such as cares for you and me.”
Chapter 6. See
in Secret
Store up Treasures on Earth
Store up Treasures in Heaven
I. Rewards for Secret Service
II. The Lord's Teaching of Prayer
III. Do Not Worry about Life
── Chih-Hsin Chang《An Outline of The New Testament》
Charity That Pleases God (6:1-4)
INTRODUCTION
1. Are you a charitable person? a. If so
are you sure that your charity is pleasing to God? b. Were you aware that some forms of charity actually displease God? 2. In Jesus' day
there were religious people who were extremely charitable... a. The Pharisees
for example
would give ten percent to God - e.g.
Lk 18:11-12 b. They tithed even the smallest of seeds - Lk 11:42 -- But as indicated in these two cases
not all charity or giving pleased God 3. In His sermon on the mount
Jesus taught His disciples to have a righteousness which exceeded that of the Pharisees - Mt 5:20 a. Jesus first contrasted the "righteousness of the kingdom" with what the scribes and Pharisees were teaching b. He then contrasted what He expected of His disciples with what the scribes and Pharisees were practicing [In Mt 6:1-4
we find the first of several examples concerning thepractice of righteousness. In it
we learn about "Charity That PleasesGod." Note first what Jesus taught about...]
I. THE BASIC PRINCIPLE GOVERNING ACTS OF RIGHTEOUSNESS (1)
A. CONCERNING THIS VERSE... 1. Some manuscripts
upon which the KJV and NKJV are based
have the Greek word eleemosunen a. Translated "alms"
or "charitable deeds" b. Which would make this verse refer specifically to almsgiving
or charitable deeds 2. Older manuscripts
upon which the ASV and NASV are based
have the Greek word dikaiosunen a. Translated "righteousness" b. Which would make verse one speaking in general terms
establishing the principle to be applied to ALL acts of righteousness -- Textual support seems strongest for dikaiosunen
making verse one an introductory statement concerning all righteous acts B. THE BASIC PRINCIPLE... 1. Stated simply: we are not to do acts of righteousness to be seen of men - Mt 6:1a a. Note: It is NOT to completely avoid ANY practice of righteousness before men - cf. Mt 5:16 b. Rather
it is to avoid doing them JUST TO BE SEEN OF MEN 2. Therefore
it is proper to do good works before men... a. When we are trying to secure praise for GOD b. But not when we are trying to secure praise for OURSELVES! C. CONSEQUENCES OF IGNORING THIS BASIC PRINCIPLE... 1. If
in the innermost being of your heart
you do not mean to please and glorify God
He will not reward you! 2. What reward you may have (cf. Mt 6:2
5
16) will be limited to the praise of men [Let's now consider how Jesus applies this to the matter of charitabledeeds...] II. CONCERNING CHARITABLE DEEDS (2-4)
A. WHAT "NOT" TO DO... 1. Don't be like the "hypocrites" (literally
"actors") - Mt 6:2a a. Who sound trumpets in the synagogues and streets b. Who are looking to be honored by men 2. "They have their reward" - Mt 6:2b a. They receive exactly (and only) what they wanted: the praise of men b. But remember verse one... 1) They have no reward from the Father in heaven 2) Neither in the present or in the future! B. CHARITY THAT PLEASES GOD... 1. "Do not let your left hand know what your right hand is doing" - Mt 6:3 a. This involves avoiding not only the praise of others
but self praise as well b. Some thoughts by others on what this metaphor means: 1) "The right [hand]
[represents] me with my good deed;the left me with my good opinion about my deed."
(Lenksi) 2) "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; that is
he should forget about it
instead of saying in his heart
`What a good man
woman
boy
girl
am I!'" (Hendricksen)
c. How can one develop the ability to give in this way? 1) Perhaps by giving so often it becomes "second nature" 2) So that you do it without much thought (just as with anything you do often) 2. Note: Jesus is not condemning public giving per se - cf. Ac 2:44-45; 4:34-37
a. He is condemning the spirit which seeks publicity b. He is teaching "secret-giving" in the sense of "secret to one's self" c. "The true Christian cares not how much men hear of his public charities
nor how little they hear of his privateones." (Toplady)
C. THE REWARD FOR CHARITY THAT PLEASES GOD... 1. "Your Father who sees in secret will Himself reward you openly." - Mt 6:4 2. The reward may be experienced to some degree in this life - Psa41:1-3
3. Without a doubt it will be experienced on the day of judgment a. For every secret thing will be made known - Ecc 12:14 b. We will experience the benefit of the good we have done - 2 Co 5:10 CONCLUSION
1. Christians who have been blessed materially have been given a charge to be "rich in good works
ready to give
willing to share" - 1 Ti6:17-19
2. But if we desire that our charity will indeed store up "a good foundation for the time to come"... a. We must be sure to practice "Charity That Pleases God" b. We must learn to give
not to be seen of men
but to glorify God c. We must learn to give without self-praise for what we are doing Do our charitable deeds exceed that of the scribes and Pharisees inJesus' day
not only in quantity
but in the quality of our giving? Maythe Lord keep us free from the giving of hypocrites!
Prayer That Pleases God (6:5-15)
INTRODUCTION
1. A wonderful privilege enjoyed by the children of God is prayer... a. Through prayer we can receive mercy and grace to help in time of need - He 4:14-16 b. Through prayer we can find peace that guards our hearts and mind - Ph 4:6-7 2. But the privilege of prayer assumes God will heed our prayers... a. Not all prayers are acceptable to God - cf. Pro 28:9 b. Indeed
God does not hear the prayers of all men - cf. Isa 59:1-2; 1 Pe 3:12
c. Jesus described the prayer of one man which did not please God - Lk 18:9-14 3. Do we know what qualifies as "Prayer That Pleases God"? a. In His sermon on the mount
Jesus had much to say about prayer b. Especially the kind of prayer which finds favor in God's sight [In this study
let's take a look at Mt 6:5-15
where Jesus taughtHis disciples regarding prayer. First
we find Jesus telling us...] I. WHAT "NOT" TO DO IN REGARDS TO PRAYER
A. DO NOT BE LIKE THE HYPOCRITES... 1. Who love to pray... a. Standing in the synagogues b. On the corners of the streets 2. This they do "that they may be seen of men" - Mt 6:5 B. "THEY HAVE THEIR REWARD..." 1. That is
they are indeed seen by men 2. But that is the extent of their reward (the praise of men) 3. They have no reward or blessing from God! C. JESUS IS NOT CONDEMNING ALL PUBLIC PRAYING... 1. Evident from the fact that He Himself prayed in public - Mt 11:25; Jn 11:41
2. As did Paul - Ac 27:35 [The emphasis is the same as stated in Mt 6:1
"do not do your [deedsof righteousness] before men
TO BE SEEN BY THEM." How
then
are we to pray as to be heard by God?] II. PRAYER THAT PLEASES GOD
A. OFFERED "TO BE SEEN OF GOD
" NOT MEN... 1. This is the main idea of "praying in secret" - Mt 6:6 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 the secluded nook or den to be most appropriate for his devotions." (unknown)
3. The person who prays much in secret is praying to be seen of God
not men! B. OFFERED "TO BE HEARD OF GOD
" NOT MEN... 1. Avoiding the use of "vain repetitions" - Mt 6:7 a. As was often practiced by the heathen religions b. "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." (Lenski)
2. This is not condemning all repetition
but "vain" (insincere
useless) repetition a. Jesus repeated Himself in prayer at Gethsemane - Mt 26:36-44
b. Paul repeated his requests concerning his "thorn in the flesh" - 2 Co 12:7-8 3. Since "your Father knows the things you have need of before you ask Him
" prayers to be heard by God do not have to be filled with superfluous words a. Have you ever noted the brevity of prayers recorded in the Scriptures? b. God is not swayed the by quantity of words
but by the quality of the heart! C. OFFERED ACCORDING TO THE PATTERN... 1. The phrase "in this manner" suggests that this prayer... a. Is a pattern for praying b. Not a liturgical exercise as sometimes practiced 2. The pattern of proper prayer: a. First
simplicity 1) Notice the word "therefore" a) It connects what follows with what was said before b) Jesus' pattern for prayer is an "illustration" in contrast to the "many words" used by the heathen 2) In the prayer itself
note the brevity of words b. Then
in its content
proper prayer includes... 1) Reverence for God and His "Name" (i.e.
His being and character) - Mt 6:9 2) Prayer for the progress of God's Kingdom and His Will on the earth - Mt 6:10 3) Asking for physical necessities - Mt 6:11 4) Also
our spiritual needs a) Forgiveness of sins - Mt 6:12 b) Protection and deliverance from evil - Mt 6:13 5) Praising God - Mt 6:13 D. OFFERED WITH A MERCIFUL SPIRIT... 1. As indicated in the pattern prayer itself - Mt 6:12
14-15 2. Otherwise
we cannot expect mercy for ourselves - cf. Mt 18:21-23; Ja 2:13
3. This must be very important to Jesus
for this is the only part of the pattern upon which He elaborates! CONCLUSION
1. This is not the only occasion in which Jesus taught on prayer... a. Later
His disciples would ask Him to teach them to pray - Lk 11:1-4
b. He taught them about the importance of persistence
faith and humility in prayer - Lk 11:5-13; 18:1-14 2. But in this sermon Jesus sought to stress prayer that is designed... a. To be seen by God
not man b. To be heard by God
not man -- Who knows better what kind of prayer that is
than He who now sits at the right hand of God! If we believe that God hears prayer (Psa 65:2) and that He is arewarder of those who diligently seek Him (He 11:6)
then let's be surewe offer the kind of "Prayer That Pleases God"!
Fasting That Pleases God (6:16-18)
INTRODUCTION
1. You don't hear much about fasting these days a. In a culture where the landscape is dotted with shrines to the "Golden Arches" and an assortment of "Pizza Temples"... b. ...fasting seems out of place
out of step with the times 2. But the Scriptures have much to say about fasting... a. There is more teaching in the NT on fasting than repentance and confession! b. Jesus taught more on fasting than on baptism and the Lord's Supper! -- Yet some question whether fasting is something for Christians today 3. In His sermon on the Mount
Jesus taught concerning "Fasting ThatPleases God"...
a. In connection with other acts of righteousness like charity and prayer b. In calling His disciples to exceed the righteousness of the scribes and Pharisees [In this study
we will examine Mt 6:16-18
and consider what Jesushad to say about "Fasting That Pleases God." But in so doing
let'sbegin by answering a few questions...] I. SHOULD CHRISTIANS FAST TODAY?
A. THE EXAMPLE AND TEACHING OF JESUS... 1. He fasted during his forty day period of temptation in the wilderness - Lk 4:1-2 2. In His teaching on the subject of fasting: a. He assumed His disciples would fast -- He said "when" not "if" - Mt 6:16-17 b. He said they would fast when He was gone - Mt 9:14-15 c. He taught: 1) How to fast so as to incur God's good pleasure - Mt 6:16-18
2) When done properly
fasting would incur God's good pleasure - Mt 6:18b 3) Fasting should be done only when appropriate - Mt 9:16-17
4) There were occasions when prayer needed to be joined with fasting - Mt 17:20-21 B. THE EXAMPLES OF FASTING IN THE EARLY CHURCH... 1. The brethren at Antioch - Ac 13:1-3 a. Fasting in their service to the Lord b. Fasting and praying as they send out Paul and Barnabas 2. The churches in Galatia - Ac 14:21-23 a. Done in EVERY church b. When appointing elders C. THE EXAMPLE OF PAUL FASTING AS A MINISTER... 1. He listed fasting among things which proved him as a minister of Christ - cf. 2 Co 11:23-28 2. Are we not commanded to imitate him
even as he imitated Christ? - 1 Co 11:1 (and both fasted in their service to God!) [At the very least
we can say that it is not inappropriate forChristians to fast today. Unless we have medical reasons not to fast
we have very good examples to motivate us TO fast! But to be sure thatwe fast for the right reason
we should answer another question...] II. WHY SHOULD CHRISTIANS FAST?
A. PEOPLE OFTEN FAST TODAY FOR VARIOUS REASONS... 1. Some do it solely for health reasons 2. Others do it only in times of grief and sorrow 3. Still others do it as a way to gain self-control -- But these are not reasons Christians should fast in their service to God - cf. Co 2:20-23 B. CHRISTIANS SHOULD FAST WHEN SEEKING DIVINE HELP... 1. In the Old Testament; people of God fasted... a. In times of war
or at the threat of it (Israel) b. When loved ones were sick (David) c. When seeking God's forgiveness (Ahab
Daniel) d. When seeking God's protection (Ezra) 2. In the New Testament; fasting occurred... a. When dealing with temptations (Jesus) b. When serving the Lord (the church at Antioch) c. When beginning a work for the Lord (again at Antioch) d. When selecting and appointing elders (in Galatia) 3. Such fasting should be done in conjunction with prayer a. For fasting
when done properly... 1) Humbles the soul - Psa 35:13 2) Chastens the soul - Psa 69:10 b. The prayers of the humble are more likely to be heard! - cf. Ezr 8:21-23 [This being true
this should help us to answer the next question specifically...] III. WHEN SHOULD CHRISTIANS FAST?
A. WHENEVER WE DESIRE GOD'S HELP... 1. These may be occasions on an individual level a. When faced with difficult temptations b. When faced with the serious illness of a loved one 2. These occasions might be on a congregational level a. As when appointing elders b. As when sending out missionaries B. WHENEVER SITUATIONS CALL FOR PERSISTENT PRAYER... 1. Such would be an occasion for fasting joined with prayer 2. Are we not taught that God is more likely to answer our prayers... a. If we are persistent? - cf. Lk 18:1-8 b. If we fast in the proper way? - cf. Mt 6:17-18 [So whenever there is a matter requiring much prayer
fasting in conjunction with such prayer would be appropriate. Finally
let's takea look at...] IV. FASTING THAT PLEASES GOD
A. NOT TO BE SEEN OF MEN... 1. As practiced by the hypocrites of Jesus' day
it involved: a. Doing so with a "sad countenance" b. Doing so with "disfigured faces" (perhaps by applying ashes?) -- The only good such fasting might do them is win the praise of men
but certainly not of God! - Mt 6:16 2. Rather
our fasting is to be seen of God a. To be done without any outward appearance of fasting - Mt6:17
1) Therefore
it should include "anointing your head" 2) Also
"washing your face" -- I.e.
what people would normally do to as part of their daily ablutions b. By doing this
only God will see your fasting and He will reward you openly (perhaps by answering prayers offered while fasting) - Mt 6:18 B. NOT AS SOME REGULAR RITUAL... 1. This point Jesus made in Mt 9:14-17 2. It should be done only when the occasion calls for it (such as situations where you would already be spending much time in prayer) C. NOT WITHOUT TRUE REPENTANCE... 1. Cf. Isa 58:3-9 2. All the praying
all the fasting
is of no avail if it is not accompanied with penitent obedience on our part D. SOME PRACTICAL SUGGESTIONS... 1. Don't go out and fast just because it sounds like "a neat thing to do" a. Take the subject seriously and prayerfully b. Fast only when the occasion is a serious one c. One in which you desperately desire God's help 2. If you have never fasted before... a. Start slow
fast only for brief periods of time b. End slow
gradually breaking your fast with fresh fruits and vegetables in small amounts 3. Fast when you have time to spend in prayerful meditation a. Remember the purpose for fasting b. To humble oneself in God's sight; to seek a favorable answer to prayer for some important plea CONCLUSION
1. There is much more that could be said on the subject of fasting (cf. Fasting - A Special Study) 2. But I hope this suffices to stimulate our thinking on a subject which has often been neglected in both study and practice 3. But implied in Jesus' teachings is that His disciples would fast
and so it is important that we know what is involved in "FastingThat Pleases God"
Now as useful as fasting might be
praying and fasting alone cannotsave a person who is lost. Paul found this out when he fasted threedays after coming to believe in Jesus as the Lord (Ac 9:3-9; 22:6-16). Have you heeded what Paul was told to do? 'And now why are you waiting? Arise and be baptized
and washaway your sins calling on the name of the Lord.' (Ac 22:16)
Gaining Mastery Over Mammon (6:19-24)
INTRODUCTION
1. In writing to Timothy
Paul described the danger of seeking to be rich... a. The desire to be rich is filled with temptations which have destroyed many - 1 Ti 6:9 b. The love of money is a root of all kinds of evil which have led many astray - 1 Ti 6:10 2. Jesus also described the difficulty of the rich entering the kingdom of heaven... a. When the rich young ruler asked concerning eternal life - Mt 19:16-22
b. Jesus said it was difficult
but not impossible - Mt 19:23-26 3. In Mt 6:19-24
Jesus taught how it was possible... a. For the rich person to have "treasure in heaven" b. For us to overcome "mammon"
which can easily enslave us 4. According to Easton's Bible Dictionary
"mammon" is... a. A Chaldee or Syriac word meaning "wealth" or "riches" - Lk 16:9-11
b. By personification
the god of riches - Mt 6:24 5. Thus if not careful
wealth and riches can become our "god"... a. Paul called a covetous person an idolater - Ep 5:5 b. He told the Colossians to put to death "covetousness
which isidolatry" - Co 3:5
[To prevent Mammon from become our "god"
let's examine the teachingsof our Lord as found in His sermon on the mount. Beginning with Mt 6:19 we find the first of three keys to "Gaining Mastery Over Mammon"...]
I. LAY UP TREASURE IN HEAVEN (19-21)
A. WHY IN HEAVEN
AND NOT ON EARTH... 1. On earth: a. Moth and rust destroy (material things are perishable) b. Thieves break in and steal (material things are subject to theft) 2. In heaven: a. Neither moth nor rust destroys (our treasures are imperishable - 1 Pe 1:3-4) b. Thieves do not break in and steal (our treasures are securely guarded - 1 Pe 3:4-5) B. WHERE YOUR TREASURE IS
THERE YOUR "HEART" (AFFECTIONS
HOPE
DREAMS) WILL BE ALSO...
1. If your treasure is on earth
your heart will experience much disappointment a. As things for which you have affection decay or are one day destroyed by fire b. As things in which you find your primary joy are suddenly gone through things like theft 2. But if your treasure is in heaven
your heart will not suffer great disappointments a. For your treasure is "incorruptible
undefiled
and doesnot fade away"
b. Nothing can take your treasure away from you
for it is 1) "reserved in heaven for you" 2) "kept by the power of God through faith" 3. With treasures laid up in heaven
whatever happens on earth will not devastate you! - cf. the Hebrew Christians in He 10:32-34 4. When these words of Jesus are taken to heart and applied
how true His words in Mt 7:24-27 will be! a. The "storms" of life will not overwhelm us b. Because we've built our foundation upon the words of Jesus found in our text! C. HOW CAN WE LAY UP TREASURE IN HEAVEN? 1. First
by becoming children of God... a. Thereby becoming "joint-heirs with Christ" - Ro 8:16-17 b. And the recipients of "every spiritual blessing" in heavenly places - Ep 1:13 2. Then
by using material wealth we may have to bless those around us... a. As Jesus instructed the rich young ruler - Mt 19:21 b. As He instructed His disciples
in order to have "atreasure in the heavens that does not fail" - Lk 12:33-34
c. As Paul wrote Timothy to charge those rich in this present age
that they may be "storing up for themselves a good foundation for the time to come
that they may lay hold oneternal life" - 1 Ti 6:17-19
[Through such generosity and liberality
then
we are well on the wayto "Gaining Mastery Over Mammon." At the same time
we need to makesure that we observe the second key...] II. KEEP YOUR EYE GOOD (22-23)
A. IN THE METAPHOR USED BY JESUS... 1. The "body" likely represents the "soul" or "inner man" 2. The "eye" likely represents the "gaze of the soul" or the "heart of man" 3. The word "good" in Greek means "simple
single
uncomplicated" 4. The word "bad" in Greek means "wicked
evil" 5. And in the Scriptures
the expression "evil eye" is used to mean "envious
covetous" - cf. Pro 23:6; Mt 20:15; Mk 7:22 B. AN EXPLANATION BASED UPON THESE DEFINITIONS... 1. If the heart or gaze of the soul be "good" ("single" in its love of God and the things of God)... a. Then one is filled with "light" b. In other words
goodness
righteousness
and truth - cf. Ep 5:8-10 2. But if the heart or gaze of the soul be "evil" (full of envy
covetousness)... a. Then one's soul is filled with "darkness" b. The opposite of light: selfishness
wickedness
and falsehood! C. THUS THE NEED FOR THE WARNING... 1. To guard what goes in your eye a. I.e.
what you allow your eyes to dwell upon b. Remember
there is such a thing as "the lusts of the eyes" (i.e.
materialism) 2. To be rich toward God
free from covetousness - Lk 12:13-21 a. Note Jesus' warning - Lk 12:15 b. Also His conclusion - Lk 12:21 [The third and last key to "Gaining Mastery Over Mammon" is mostcrucial
and will make it impossible for one to serve Mammon...] III. MAKE GOD YOUR MASTER (24)
A. NO ONE CAN SERVE TWO MASTERS... 1. A "master" by definition demands "total loyalty"
and we are unable to please two masters at the same time 2. Such is certainly true with God - cf. Exo 34:14 3. Mammon is evidently no different B. WE HAVE TO CHOOSE BETWEEN GOD AND MAMMON... 1. When wealth is coveted
and becomes the priority in our lives
it becomes a "god" - cf. Ep 5:5; Co 3:5 2. So the choice becomes one as to whether we shall worship the One True God
or be "idolaters" following after a false god! C. CHOOSE TO SERVE GOD... 1. As Jesus would later say
"Seek first the kingdom of God andHis righteousness" - Mt 6:33
2. Do this
and God becomes our Master 3. Since we can't serve two masters
this effectively eliminates Mammon from being our "god"! CONCLUSION
1. These are the three keys to "Gaining Mastery Over Mammon"... a. Lay up treasure in heaven (by helping others) b. Keep your eye good (guard what you allow to influence your inner man) c. Make God your Master (and you will not be able to serve another Master) 2. Why seek to gain mastery over mammon and serve God instead? a. Because Mammon... 1) Is susceptible to decay and theft 2) Will make us blind
selfish creatures b. Whereas with God... 1) Our treasures are secure 2) We will be kind
righteous people 3. By gaining mastery over Mammon we will also avoid... a. Falling into a temptation and a snare b. Falling into many foolish and harmful lusts c. Straying from the faith because of greediness d. Piercing ourselves with many sorrows - cf. 1 Ti 6:9-10 But most importantly
Christians will be "storing up for themselves agood foundation for the time to come" and "lay hold on eternal life"
(1 Ti 6:17-19). Isn't that what we really want?
Winning The War Over Worry (6:25-34)
INTRODUCTION
1. In His sermon on the mount
Jesus exhorted His disciples to... a. Lay up treasure in heaven (by helping others) b. Keep your eye good (guard what you allow to influence your inner man) c. Make God your Master (and you will not be able to serve another Master) -- Which we examined in the lesson "Gaining Mastery Over Mammon" (Mt 6:19-24) 2. But if we do what Jesus says
what about the future here on earth? a. If we lay up treasure in heaven instead of on earth
how will we provide for our future? b. Where will our physical necessities like food and clothing come from? c. How can we keep from worrying about such things? 3. Jesus' discussion concerning material riches (i.e.
"mammon") did not end with verse 24... a. It really continues on to the end of the chapter b. In which Jesus addresses such concerns regarding the future [Beginning with verse 25
Jesus gives several reasons why we should notworry about such things. In so doing
He establishes two important principles that are crucial to "Winning The War Over Worry". The firstprinciple might be stated as...] I. HAVE FAITH IN GOD'S PROVIDENCE
A. JESUS TELLS US NOT TO "WORRY"... 1. The word in the original means "distracted" 2. I.e.
don't let anxiety about food and clothing distract you from more important things in life (like Martha did - Lk 10:38-42)
B. JESUS MAKES FOUR ARGUMENTS WHY WE SHOULDN'T WORRY... 1. Is not life and body more important than food and clothing? - Mt 6:25 a. This is an argument from the GREATER to the LESSER (similar to Ro 8:32) b. Life and body are certainly more important than food and clothing c. Who provides our lives and our bodies? God! a. If He is powerful enough to create life... b. Isn't He also able to provide food & clothing to sustain that life? d. "He who has displayed so great goodness as to form the body
and breathe into it the breath of life
will surely follow up the blessing
and confer the smaller favor of providing that the body be clothed
and that life preserved." (Barnes)
2. Look at the birds of the air
are you not more valuable than they? - Mt 6:26 a. The birds are an example of God's ability to provide 1) Through His providential workings in nature
God provides for their needs 2) This does not mean they do not work for their needs (indeed
they are often very busy
gathering food
preparing nests
caring for their young) 3) But they are not guilty of overdoing a good thing (as the rich fool was in the parable of Lk 12:16-21) b. We are certainly more valuable to God than birds! 1) This is an argument from the LESSER to the GREATER (cf. verse 25) a) If God through His providence provides for their needs
will He not for you? b) A similar argument is found in Mt 10:29-31 2) How are you more valuable than birds? a) You were created in the image of God! b) You were redeemed by the blood of His Son! c. Why
then
let concern over physical needs distract you from what is really important in life? 3. Can you grow simply by worrying? - Mt 6:27 a. This argument illustrates the helplessness of man 1) There are many things in this life which we cannot affect by "worrying" 2) For example
worrying will not make our bodies grow any taller b. The implication of this argument seems to be: 1) "Worrying" about food and clothing cannot guarantee that you will have them tomorrow 2) As victims of "Hurricane Hugo"
the "Great Quake of '89" and "Hurricane Andrew" have come to realize 4. Consider the lilies
won't God provide for you also? - Mt 6:28-30
a. Another example of God's ability and willingness to provide 1) Like the argument in verse 26 (the "birds of the air") 2) It is another argument from the LESSER to the GREATER b. Look at how they grow... 1) Without any "toil" whatever on their part
nor any "care" bestowed on them by any human agency 2) Yet their glory surpasses Solomon in all his glory! How? a) Through God's providential care! b) By so ordering the affairs of this life to assure that they accomplish what they were designed to accomplish! c. Will God not much more clothe you? 1) If God is able to so clothe the grass of the field... 2) Is He not ABLE and WILLING to do so for you? a) You who are created in the image of God? b) You who are designed to spend eternity with God? C. IF WE WORRY
WE ARE OF LITTLE FAITH... 1. If we worry about food and clothing
then we are "little faith" - Mt 6:30 2. We have "little faith" in God's... a. Promise to care for us! b. Power to deliver that promise! D. JESUS' SUMMARY CONCERNING GOD'S PROVIDENCE... 1. Don't worry about food and clothing - Mt 6:31 2. People without God (e.g.
the Gentiles) naturally worry about these things - Mt 6:32 3. But we have God as our Heavenly Father
and He knows that we need such things! [So we need to develop faith in God's providence
both in His abilityand willingness to provide for His children. But the promise of His providence is conditioned upon our willingness to...] II. MAKE GOD'S WILL YOUR NUMBER ONE PRIORITY
A. SEEK FIRST THE KINGDOM OF GOD... 1. This is the second key to "Winning The War Over Worry" 2. We must make the will of God the number one priority in your life - Mt 6:33 3. We do this by: a. Serving God instead of "mammon" b. Letting the "lamp" of our body be a "good eye" (i.e.
focused clearly on that which is good
true
and righteous) c. Laying up treasure in heaven (by using earthly treasure to help others - Mt 19:21; Lk 12:33-34; 1 Ti 6:17-19 4. Do this
and God will provide for your physical needs a. For He is certainly "able" b. And He is certainly "willing" B. DON'T WORRY ABOUT TOMORROW... 1. Today has enough trouble with which to concern yourself - Mt 6:34 a. We are not capable of handling tomorrow's worries 1) We have no control over the future 2) And worrying about the future only distracts us from the duties of the present b. Today's problems are all we are capable of handling without becoming distracted 2. Let tomorrow take care of itself a. By trusting in God! b. By doing God's will today! 3. Let your undivided attention be given to seeking God's rule in your life... a. Make His kingdom the number one priority in your life b. Concern yourself with His righteousness
not your riches CONCLUSION
1. The motto of many is "Don't worry
be happy!"; but Jesus qualifies that motto by saying: "Don't worry
seek God's will first
and you will be happy!" 2. If we take to heart what Jesus says
then our lives will be like homes built on a rock (cf. Mt 7:24-25)... a. No matter what "storms" of life may come our way... b. ...our treasure is in heaven and our Father will provide for us during our earthly sojourn! 3. If we don't heed Jesus' teachings
if we allow ourselves to serve perishable "mammon"... a. Then we must go through life on earth without God's help b. And we have no hope of eternity with God when we die That is why we must "Seek first the kingdom of God
－－《Executable
Outlines》