True Treasure and Cure for Anxiety

Continuing a study of the Gospels:

(Matthew 6:16) "Moreover, when you fast, do not be as the hypocrites, of a sad countenance; for they disfigure their faces that they may appear to men to be fasting. Verily, I say to you, they have their reward."

Jesus continued His Sermon on the Mount.  He had been teaching the right intention and manner in things like giving to the needy and prayer.  He continued now with the right intention and manner of fasting.  As with their charitable giving and prayer, they were not to make a big public show of their fasting, by putting on a pitiful expression so that all would know they were fasting.  If they did so because they sought the admiration of men, then that is all the reward they would receive.

(17) "But you, when you fast, anoint your head and wash your face, (18) That you do not appear to men to be fasting, but to your Father who is in secret, and your Father who sees in secret, shall reward you openly."

Jesus instructed men to fast so that only their heavenly Father knew they were fasting.  Fasting was to be the humbling of the soul before God, and was to be done in secret before Him.  If it was done for admiration of men, it was worthless to God.  However, God would see in secret and reward accordingly.

(19) "Do not lay up for yourselves treasures on earth, where moth and rust destroy, and where thieves break through and steal."

Jesus dissuaded from storing up worldly treasures, where they were subject to the elements or to theft.  Those treasures could so easily vanish, and one would be left with nothing.

(20) "But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break through and steal."

Rather than storing up earthly treasures for oneself, Jesus encouraged storing up treasures in heaven.  These would be acts of love and mercy and charity to others; those treasures were not subject to decay, nor could they be stolen.

(21) "For where your treasure is, there will be your heart also."

One's treasure is what he values most.  Whatever is valued most will certainly be one's heart's desire.  If God is the treasure of one's soul, then his affections and desires will be on heavenly things.  If personal wealth, fame, or power is what a man values most, then his treasures will be built up on earth.

(22) "The light of the body is the eye; if therefore your eye is single, your whole body shall be full of light."

The light of the body is the eye.  The eye sees and directs the body.  If the eye singularly focuses on light, then the whole body is filled with light.  If the eye sees singularly and clearly, and is focused on the things of God, then so the whole body will be directed and will therefore be full of light.  This is applied to the mind's eye and intention.  Light represents what is good, true, and holy.  If the mind and its intention is on the things of God, then the entire body will be full of God's light.  

(23) "But if your eye is evil, your whole body shall be full of darkness. If therefore the light that is in you is darkness, how great is that darkness!"

If the mind's eye is set on darkness, the opposite of what is good, true, and holy, the body will follow where it is directed, and will be full of darkness.  Therefore if the light of the body is only darkness, and that darkness fills the entire body, how great is that darkness and what awful deeds of darkness will the body perform!  

(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.  You cannot serve God and mammon."

If the mind's eye is always looking two ways, looking at two different ends, it might be said to be trying to serve two different or opposing masters or purposes.  Jesus said that was not possible.  Even if both the "masters" were of similar mind and purpose, only one could truly be served, as a servant must obey the law of one over the other.  God's law must be obeyed and cannot be compromised in order to serve mammon, that is wealth, money, and worldly riches.  Whichever is treasured most is the master.

(25) "Therefore I say to you, take no thought for your life, what you shall eat or what you shall drink; nor for your body, what you shall put on.  Is not life more than food, and the body more than clothes?"

Obviously, man must eat and drink to survive, and he must dress his body, but Jesus's point was to not worry about those worldly things.  Life is much more than food and clothes.  God knows what man needs for life.  How much more important are the things that truly support and sustain life than food and clothes!  If God is trustworthy in supplying all our truly important needs, is there any need to worry about the less important things?

(26) "Behold the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not more valuable than they?"

Jesus told His disciples to consider the birds of the air.  They didn't work to store up food for themselves.  Their heavenly Father knew what they needed and supplied it for them.  His point was that His disciples would be of more value to Him than small animals, so wouldn't it reasonably follow that He would take care of all their needs?

(27) "Which of you by worrying can add one cubit to his stature?" 

A cubit was a measure of length equal to a man's forearm, from the elbow to the tip of the middle finger, about 18 inches.  Most scholars believe what was intended here was age, not stature, "age" being the primary definition of the original word "helikia" and "stature" is the secondary meaning.  Lengths of measure have been used to measure time, especially with regard to life.  Psalm 39:5 says, "Behold, You have made my days as a handbreadth..."  Since this follows Jesus's instruction to take no thought for one's life, it seems reasonable to assume He meant here that one could not add so much as a cubit to his life's journey by worrying.  Even if stature was meant, the same conclusion applies.  No one could change either by worrying.  However, when Luke recorded this same account in Luke 12:25-26, he added the question, "If you then are not able to do that thing which is least, why worry about the rest?"  The fact that Luke called this the least thing, does make it sound as if it refers to adding one small cubit to one's life's journey, rather than adding 18 inches to one's stature, which would be a huge thing!

(28) "And why take thought for clothing? Consider the lilies of the field, how they grow; they toil not, neither do they spin. (29) And yet I say to you that even Solomon in all his glory was not arrayed like one of these."

Having shown what folly it was to worry about food or prolonging life, Jesus asked why then would one worry about clothing?  Just as God fed the birds, He demonstrated how God took care of the flowers in nature that did not labor or spin cloth to array themselves with such beauty, that magnificent natural beauty that could only be created by God, and only to a limited extent imitated by man.

(30) "Therefore, if God so clothes the grass of the field, which today is, and tomorrow is cast into the furnace, shall He not much more clothe you, O you of little faith?"

Jesus continued the thought started in verse 28.  If God took such care to beautifully adorn the lilies, grass, and anything that grew in the fields, things that lasted such a short time and then withered and died and were burned, then how much more would He clothe His people, who are of much longer life and who are designed for much greater purposes and service to God?  He called them of little faith if they should so worry about clothing, and not trust that God Himself always provided what they needed.  It must be noted that it is what we need, maybe not always what we want, and that is not to be viewed as a deprivation, but the all good and just God gives us just the right things for just the right time.  Anything that is seen by us as deprivation should rather be seen as for our own good, for God is always about good and fulfilling His good purposes:

"For I know the thoughts that I think toward you, says the Lord, thoughts of peace and not of evil, to give you a future and a hope." - Jeremiah 29:11

"And we know all things work together for good to them who love God, to them who are the called according to His purpose." - Romans 8:28

(31) "Therefore, take no thought saying, 'What shall we eat?' or 'What shall we drink?' or 'With what shall we be clothed?'"

This is a repetition of what Jesus said in verse 25, after explaining why one should not worry about these things.  John Wesley, in his Notes on the Bible, showed how this verse was so much more than just a repetition.  This was actually a very loving and kind reminder to take anxiety away, a "cure" for anxiety, if you will.  When we put our faith in God, we have nothing to worry about!  Worry is actually a result of lack of faith in God's providence.  When we truly know in our hearts that God is all good, and that He works everything to the good, it's easy to let go, and "let God."  Just because we don't always get what we think we need, doesn't mean God wasn't good to us.  He knows far better than we do what is best for us, and we can trust Him, because in the end, He is always right and just and good.

(32) "(For after all these things the Gentiles seek); for your heavenly Father knows that you have need of all these things."

As an aside, but also a very important distinction for His followers, Jesus told them that the pagan nations of the world sought after these worldly things.  However, His disciples had their heavenly Father who knew that they needed these things.  What a blessing they had in their assurance in God, that the rest of the world did not have and had to constantly worry and strive for their needs.

(33) "But seek first the kingdom of God and His righteousness, and all these things shall be added to you."

Back to the eye in verse 22, if one will look to God first and singularly, to the things of God and His righteousness, he will receive all the things he needs.  Actually, this statement by Jesus is a great summary of the entire chapter.  If one has the right state of heart, on God, and not on earthly things, he will receive all he needs, and actually be rewarded.  What this reward is, I don't know.  Is it "things added" in this earthly life?  Is it a reward of those heavenly treasures that are stored up in heaven?  Is it reward in heaven itself, or greater rewards in heaven?  I say, what a reward it is to not have to worry as the world does!  How sad is it that worldly people only have the things of the world to reward them?  How sad is it that they must claw and fight their way to achieve those earthly rewards?  How sad is it that they have no real hope for their future eternity and that all they have are their earthly rewards that they cannot take with them?  "For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" (Mark 8:36-37)

(34) "Therefore, take no thought for tomorrow, for tomorrow shall take thought for its own things.  Sufficient for today is its own evil."

This goes back to the Lord's model prayer in which we ask only for our daily needs, and take no thought for tomorrow.  Tomorrow will have its own anxieties.  As my husband used to say, "Don't borrow trouble," as we had enough to deal with that current day.  However, if you trust God to take care of your day's needs, and you daily ask and remain dependent on only Him for those needs, you never have to think about tomorrow.  As another saying goes, every day brings its own cares, so to worry about tomorrow only doubles those cares and anxieties.  Trusting the Lord alleviates anxiety and fear.  Truly, His yoke is easy, and His burden is light (Matthew 11:30).  How easy it is to rest in Him and not have the constant cares and anxieties of the world!

Jesus Teaches About Charity and How to Pray

Continuing a study of the four Gospels:

(Matthew 6:1) "Take heed that you do not do your charitable deeds before men, to be seen by them; otherwise you have no reward from your Father who is in heaven."

Jesus's Sermon on the Mount continued from chapter 5.  In the previous chapter, He had talked much about the heart, that inward holiness of man.  This instruction follows the same theme.  One was not to do his good deeds in public for all to see which reflected a vain and selfish reason for giving, as he would have no reward from God in heaven for such acts.  I don't believe He meant you could never give to someone in front of men; there would be occasions when this could happen.  However, that cannot be the intent of the giving, that others may see and praise the generosity of the giver.

(2) "Therefore when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men. Verily, I say to you, they have their reward."

It is very likely that this was the practice of the Pharisees in Jesus's time, that they would have trumpets sound to alert everyone they were giving alms to the poor.  They did it in public to receive the praise and admiration of men.  Even if this is not to be taken literally with regard to trumpets, Jesus meant not to make a huge public showing of their giving.  Doing it privately would also be merciful to the recipient, so as not to tell the world of their state.  People who give charity for the praise and honor of men have received all the reward they will receive in any temporary applause or praise by men, but their actions are completely dismissed by the Lord with regard to any reward for them.

(3) "But when you do a charitable deed, do not let your left hand know what your right hand is doing, (4) That your charitable deeds may be in secret; and your Father who sees in secret shall Himself reward you openly."

Obviously, it would be impossible to actually do something with one hand that the other hand wouldn't know what it was doing, but the essence is that one should do it in such secrecy that if it were possible, he might not know it himself.  I think of the way I have seen my husband and brother-in-law shake hands with someone with money they leave in the hand of the other when they release the handshake.  One could drop money into the purse of a woman when she wasn't looking, or even mail money anonymously so that the recipient doesn't even know from whence it came.  In this way the charity is done so secretly that only your Father in heaven sees it, He who sees all things done in secret, and He will reward you openly in that great Judgment Day.

(5) "And when you pray, you shall not be like the hypocrites, for they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Verily, I say to you, they have their reward."

Likewise, Jesus said that when one prayed, he shouldn't seek out public places to pray in order to be seen by men.  Obviously, there will be times when we are called upon to pray in public, but I can't help but believe those can't be the most honest and heartfelt prayers because we know others are listening.  Once again the point is to not make a show of praying to bring glory to oneself.  It's the heart behind the act that counts.  If one has done it for recognition and praise, then he has had his reward in that.

(6) "But you, when you pray, go into your closet, and when you have shut your door, pray to your Father which is in secret, and your Father who sees in secret shall reward you openly."

Jesus said that when one prayed, he should go to a private place, shut off from the public, to pray to the Father alone, in His hearing only.  He sees in secret all the secret desires of the heart that one may not even be able to express in words.  Adam Clarke, in his Commentary on the Bible, presented a thought-provoking challenge regarding any public prayer.  He suggested that in those times when we are called to pray in public, we must close the door on the world and all the people around us, and in our hearts retire to solitary communion with God.  I can see that to be worried about what I say in prayer when others are listening is a self-centered way to pray, but Mr. Clarke's suggestion is a hard one for my self-conscious shy self.  However, what is self-consciousness but self-centeredness and self-love, putting my fear of embarrassment over prayer to the Lord?  That is one I need to work on!  Back to Mr. Clarke, he also commented on what a wonderful thing it was that God would even reward prayer itself!  He extolled the goodness of the Lord that He would not only hear and answer prayers, but would reward "their trust and confidence in begging all things of Him!"

(7) "And when you pray, do not use vain repetitions as the heathen do; for they think that they shall be heard for their much speaking."

Jesus commanded that when the disciples prayed, they were not to use vain repetitions like the heathen did.  The word translated as vain repetition also meant to babble.  The worshipers of Baal would babble from morning till noon with repetitions and many unnecessary idle words, thinking the more they prayed the better they would be heard.  Prayers are to be from the heart.  Forcing long prayers would necessarily create opportunity for much repetition, and could cause fatigue and carelessness and inattention in the worshiper.  I remember a scene in "God's Not Dead;" I can't remember exactly what they were doing or the exact words.  The gist of it was the characters were rushing in their car to some emergency and one suggested to the other that they pray.  The other prayed a very brief to the point prayer.  The other was surprised, that was it?  What more was necessary?  A bunch of vain repetition surely wasn't what was needed.  

I have struggled with my prayer life for this very reason.  I have difficulty coming up with all the words I think I should have, that somehow that short prayer just isn't enough.  I compare my prayers to those long out-pouring "War Room" type prayers, and mine just don't cut it.  Romans 8:26 tells us "for we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings that cannot be uttered."  I can't help but wonder if that scripture is a crutch that allows me not to have to pray as I should.  I also think of 1 Thessalonians 5:17, "Pray without ceasing."  How could we do that 24 hours a day without vain repetition?  The very next verse says, "In everything, give thanks, for this is the will of God in Christ Jesus for you."  I believe that is the way I pray; throughout the day, thankful for all the little things, and for the big things I witness or think about during the day.  If I'm alone, I say them out loud; if I'm not, they are in my mind.  Once again, I hope I don't use this as a crutch to avoid taking time for long prayers.  If so, it's my fervent wish and also my confidence that the Holy Spirit will show me.

(8) "Therefore do not be like them, for your Father knows what things you have need of before you ask Him."

Jesus appears to say here that words are not necessary, at least not many unnecessary words, because God knows what you need before you even ask Him.

(9) "In this manner therefore pray: Our Father, who is in heaven, hallowed be Your name."  

Jesus then gave us a model prayer that we call "The Lord's Prayer."  He told His disciples to pray in the manner He was about to give them.  It was not meant to be a prayer to be prayed word for word in vain repetition, but in the concise manner without much speaking and repetition, with few words that got to the point.  Jesus Christ, who best knew what people should pray for and how they should pray, gave the perfect model prayer that expressed their deepest lawful wants and desires, desires within the will of God, so that they not pray amiss, asking for only what gave them pleasure (James 4:3). 

"Our Father!"  Let that sink in for a minute.  Because Jesus purifies us in the eyes of God the Father, we are able to speak directly to Him, the God of the entire universe who holds our very lives in His hands!  How awesome is that?!  Ours, not just mine, again God of all the universe, is God in heaven, God of all angels, of everything and everyone that was and will be.  Holy and sacred is His very name!  Actually, "Your name" was a Hebrew expression for God Himself, and His very nature.  We acknowledge that He is who He is, perfect, holy, supreme, true, all good, worthy of universal praise, exaltation, and glory!  May we always remember just Who it is we are talking to, and when we don't with all the reverence and respect He deserves, we are ever so thankful we have an Intercessor in Jesus Christ, and also in the Holy Spirit.

(10) "Your kingdom come. Your will be done, on earth as it is in heaven."

"Your kingdom come" was the desire for the reign of God everywhere upon the earth.  Dr. John Gill, in his Exposition of the Bible, wrote that this was a form of the expression used by the Jews before the coming of Christ, "the kingdom of the Messiah come."  Christ altered the expression to let the disciples know the Messiah was come, and "that it was the kingdom of the Father, in the power of His grace, upon the souls of men they must pray for and expect."  They were to pray that God's will be done on earth, as it surely was in heaven.  The will of God is perfect, always good and just, so it should always be the deepest desire of man to walk in the will of God, and to pray that all men have that desire so that God's perfect will be done on earth, that all should come to the knowledge of the truth and be saved (1 Timothy 2:4).  

(11) "Give us this day our daily bread."

The word translated as "daily" is only found twice in the Bible, here and in Luke, both found in the Lord's prayer.  Scholars are mixed on what it exactly means.  The original word was "epiousios" and some have assumed it is the same as "epiousa" which does seem to be a feminine form of the same word.  That word was used only five times in the Bible and was translated as "next" or "following".  Was Jesus suggesting that we ask today for tomorrow's bread?  It doesn't seem likely, since He would later in this chapter say to take no thought of what might happen tomorrow (v. 34).  Strong's more completely defines "epiousa" as a form of the root word "epi" meaning "superimposition (of time, place, order, etc.) as a relation of distribution."  When defining "epiousa" Strong's gave the meaning "supervening" with words for "day" and "night" implied.  So it would seem the word "epiousios" might mean to distribute to us what we need over the course of the day.  Indeed a study of the word "ousia" which could very well be the suffix added to "epi", shows that "ousia" means "substance."  It would seem very logical to assume that Jesus was saying to ask for what was needed over the course of the day.  I believe the point was to only ask for what was needed that day; give no thought to tomorrow's need.  Asking for the day's bread would suggest food and nourishment, but there is also spiritual bread necessary for that day, that "bread of life" in Christ Jesus (John 6:35).  God cares and knows we have need of both.

(12) "And forgive us our debts, as we forgive our debtors."

Jesus said to ask for forgiveness for one's debts.  In this sense, it refers to sins against God, for those are debts, offenses against God demanding reparation.  However, it cannot be taken completely literally, because man has nothing he can pay.  Forgiveness comes from the free mercy of God through Jesus Christ.  Note that we must be forgiving of those who have offended us, as we ask for that forgiveness from God.  Adam Clarke had an interesting take on this in his Commentary on the Bible:

"Man has nothing to pay: if his debts are not forgiven, they must stand charged against him for ever, as he is absolutely insolvent. Forgiveness, therefore, must come from the free mercy of God in Christ: and how strange is it we cannot have the old debt canceled, without (by that very means) contracting a new one, as great as the old! but the credit is transferred from Justice to Mercy. While sinners we are in debt to infinite Justice; when pardoned, in debt to endless Mercy: and as a continuance in a state of grace necessarily implies a continual communication of mercy, so the debt goes on increasing ad infinitum. Strange economy in the Divine procedure, which by rendering a man an infinite debtor, keeps him eternally dependent on his Creator! How good is God! And what does this state of dependence imply? A union with, and participation of, the fountain of eternal goodness and felicity!"

(13) "And lead us not into temptation, but deliver us from evil, for Yours is the kingdom, and the power, and the glory forever. Amen."

God doesn't lead one into temptation; that is done by our own self-will or by Satan.  The more proper translation of this is to "not let us be led into temptation."  Commentators wrote that the original word translated as "evil" actually had the article attached, and should be translated as "the evil", which suggested "the evil one," that is, Satan.  Therefore, the plea is to not let us be led into temptation by Satan, but deliver us from him, that is, to carry us through his evil scheme or rescue us from it.  We can ask these things because all is under God's sovereign dominion and He has the power over all things.  All honor and praise goes to God alone who does these things for us.  He has the reign, the power, and the glory forever.  

"Amen" has come to mean the end of a prayer, but it means so much more.  "Amen" means "firm, trustworthy" and "so be it."  It was probably more widely used as an affirmation or agreement to a prayer, as one might say "amen" after hearing the prayer of another.  It wouldn't seem necessary in this prayer, but Adam Clarke wrote that some supposed the word was formed from the phrase "adoni melech neetnan," meaning "my Lord, the faithful king."  It implied a confident resting of the soul in God, that all was in His hands, and assurance that these petitions would be fulfilled to those who prayed in this manner, and according to the will of God.  

(14) "For if you forgive men their trespasses, your heavenly Father will also forgive you."

Here is a beautiful promise, that if one forgives others their transgressions against him, his Father in heaven will also forgive him.  Jesus here strengthened the passage from the prayer that one asked for forgiveness as he also forgave others.  Those who desire mercy from God must show mercy to others.  The Father's forgiveness in this case cannot mean that that is all that is needed for salvation.  However, when you think about it, when you can truly forgive others all they have done to you, it is from love for your brethren, and your love and desire to do what Christ has asked of you.  It doesn't seem possible that a person could completely forgive another just to selfishly get forgiveness, and not repent and accept Jesus as his savior.  As Jesus has shown in the law, it's all about the heart.  A heart that would forgive for only selfish reasons is not really forgiving at all.  Forgiveness is an act of mercy that the recipient may not deserve in the strictest sense.  When one can love and treat another as he would wish to be treated, he will have God's love and mercy.  Love itself is of God; everyone who loves is of God (1 John 4:7).  Anyone who acts selfishly and for his own interests, does not really love; that is what might be called conditional love, and is not truly love.  God's love is unconditional, and one who loves unconditionally, is of God.

(15) "But if you do not forgive men their trespasses, neither will your Father forgive your trespasses."

The opposite is also true; if one cannot forgive another, neither will God forgive him.  If one cannot forgive another for his transgressions against him, it means he has no love for his brother.  If he does not love, he does not know God (1 John 4:8).

In summary, the outward appearance of righteousness and vain repetitious prayers are worthless.  Jesus gave us an example of a simple prayer, but it was not to be a mantra to recite.  It was to be a prayer from the heart, in alignment with God's will, knowing that we are approaching our Creator who knows us by name and knows of our needs, the God of all the universe, the only one with the power to give us what we humbly ask.  May it draw us closer to Him and to His will for our lives.  May we have confidence in our prayer for we know that He works all things for good to those who love Him and are called by Him according to His purpose (Romans 8:28).

The rest of Matthew 6 will be studied in the next post.