Judging Others, the Narrow Way; Jesus Ends His Sermon on the Mount

Continuing a study of the Gospels:

(Matthew 7:1) "Judge not, that you be not judged."

Jesus continued with His Sermon on the Mount.  He warned against judging other people, as we all can be easily judged for our actions.  We cannot judge the heart; only God knows that and can righteously judge.  We can judge actions, as the law obviously does, but I believe this refers to the harsh criticism of another person when we cannot know the heart that motivates their actions.  I can't help but think of the time during the Obama administration when so many prominent and famous blacks (and others) said that the only reason any of us would be against his presidency would have to be because we were racists.  For me, personally, nothing could have been further from the truth!  It was his policies that I was against.  Had he been pro-life, pro-God, pro-family, and pro-Constitution as it was originally intended, I would have voted for him and been proud to call him my president!  Likewise, for those who so hated President Trump, they judged all his supporters to be bigoted white supremacists.  Again, nothing could be further from the truth!  He was the best president in my lifetime on the issues I care most about--life, God and religious liberties, and Israel.  It's the policies I care about, but there are those who want to judge my motives, my heart, if you will.  Only God knows that.

I can't help but think that this is Satan's favorite passage in the entire Bible.  For if we cannot judge at all, then anything goes!  That obviously cannot be what Jesus meant.  Illegal actions must be judged.  Paul talked about judging one's brother's actions gently and lovingly to restore him to righteousness, so that he be not judged by an ungodly world (Galatians 6:1-6, 1 Corinthians 6:1-6).  However, he did caution that one must do that carefully, as one could so easily fall into the sin of pride and judgment.  We are all sinners and are all subject to judgment, so only with a genuine heart of love for another should we ever attempt to correct him.  Love is the opposite of judgment.  Do for others as we would like for them to do for us (Matthew 7:12), and carry each other's burdens (Galatians 6:2).  We should test our own actions (Galatians 6:4) and with a heart of love, not judgment, only help as we would like to be helped in such a situation.  

(2) "For with what judgment you judge, you shall be judged; and with what measure you use, it shall be measured to you in return."

Jesus warned that the severity of judgment that we use against another, will in turn be used against us, by God and man.  We certainly know this to be true with regard to man.  One who is severe in his judgment against another naturally excites the defensiveness and severe judgment of the recipient.  With regard to God, Jesus told us on countless occasions to do good to others, including our enemies, to forgive others as we wish to be forgiven, to love others as we love ourselves; this reciprocal type of judgment is certainly in keeping with the commands of Jesus.

(3) "And why do you behold the splinter that is in your brother's eye, but do not consider the beam that is in your own eye?"

The original word "karphos" was translated in the KJV as "mote".  Our present dictionary defines "mote" as "speck".  However, "karphos" was more properly defined by Strong's as a dry twig or straw, and a small speck of that would be a splinter or perhaps a piece of saw dust.  Jesus's purpose in using the word was to be the exact opposite of a large wooden beam.  Why does one look at the small fault of another while ignoring the much greater faults of himself?

(4) "Or how will you say to your brother, 'Let me pull the splinter out of your eye,' and behold, a beam is in your own eye?"

Jesus presented the question of how one could presume to correct the small fault of another when he was guilty of so much more.

(5) "You hypocrite; first cast the beam out of your own eye, and then you shall see clearly to remove the splinter out of your brother's eye."

Jesus called a man who would presume to correct another while ignoring his own guilt, a hypocrite.  One should look honestly to his own self first, take notice of his own sins, reprove himself, and reform himself, before he can see clearly to help another.  I don't believe this means we have to be perfect before we can help another (as that will never happen).  By humbling ourselves and recognizing our own faults, and our desires to reform and be more Christ-like, we can more lovingly attempt to help our brothers with no judgment in our hearts. 

(6) "Do not give that which is holy to the dogs; neither cast your pearls before swine, lest they trample them under their feet, and turn and tear you to pieces."

Dogs were unclean creatures according to the law; unclean and profane things, such as flesh torn to pieces by beasts, were to be given to the dogs.  However, nothing that was holy, anything that was consecrated to holy uses, was ever to be given to them.  The idea here is that even after the beam is cast from one's own eye and he can see clearly to help a brother with his faults, he should not offer the holy word of God to savage haters of Him and His followers, those who would growl and curse him and God, and viciously attack and persecute him.  Obviously, swine were unclean animals, and pearls were fine treasures here representing the precious heavenly doctrine.  Again, one was not to offer God's precious gift to those who would despise and trample it.  I don't believe the Lord's purpose in this was to prevent one from reproving a vicious sinner; it could certainly become necessary to step in and stop a heinous crime.  However, that is not the time to present God's precious word as a reason for doing so.  That should be reserved for a brother who is genuinely receptive to salvation in the Lord.

(7) "Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. (8) For everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened."

This is the asking and seeking of the Lord, of course, in prayer.  Obviously, the things one asks for must be aligned with God's will.  James 4:3 tells us that we ask and don't receive, because we ask amiss; we ask only for what will give us personal pleasure.  But for those who ask for aid in the things of God will be given that for which they ask.  Those who seek after God in any situation will find Him, provided they truly seek Him and His will with all their hearts (Jeremiah 29:13, Deuteronomy 4:29).  He who knocks persistently at the door of mercy will surely have it opened to him.  How wonderful we can have this assurance from our Lord when we know we ask according to His will!

(9) "Or what man is there among you who, if his son asks for bread, he will give him a stone?"

Jesus compared God's loving act of giving what was asked to that of a father who loves his son and would certainly give him that for which he asked.  He would not cruelly mock him with a smooth stone that looked like bread; he would give him the bread he needed.  He would not necessarily give him his wants and desires that he did not consider in his best interests, but he would never deny what he needed, if it was within his power to provide it.  

(10) "Or if he asks for a fish, will he give him a serpent?"

Neither would a loving father purposely give something to his son that would hurt him, when his son had asked for a need.

(11) "If you then, being evil, know how to give good gifts to your children, how much more shall your Father who is in heaven give good things to those who ask Him!"

Jesus's conclusion to this thought was that if evil men, who were born in sin and selfishness, could find it in their hearts to give good provisions to their children when they asked, how much more could they expect their perfect loving and merciful Father in Heaven to give good things to those who asked of Him.  Note, the good things of God may not be exactly what we picture them to be.  However, we can have confidence that our Father will answer and give us our heart's desire in His perfect timing and in His perfect way.  A perfect righteous and just God will give only good; we can trust in that.  He works all things together for good to those who love Him and are called according to His purposes (Romans 8:28).

(12) Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets."

Here Christ presented "The Golden Rule," that summed up the substance of the Law and the doctrine of the Prophets.  If one always did what he would wish done to him, he wouldn't steal, he wouldn't maim or kill, he wouldn't lie, he wouldn't commit adultery, and he would respect others and their property.  If we loved everyone as we loved ourselves, we would never wish for or do any harm to them.  Even people who think they do not like themselves, really do, for they are self-centered and self-absorbed.  If they think they are lacking, they wish better for themselves, and if we always wished better for others, and esteemed others better than ourselves (Philippians 2:3), or at least as well as ourselves, what a beautiful world this would be!  And because God is love (1 John 4:8), and we who abide in love, abide in God, and God is in us (1 John 4:16), and the fact that we are only able to love because God first loved us (1 John 4:18), we would therefore love the Lord and seek to follow Him and all His commandments regarding Himself--having no idols, respecting His name and His Sabbath, etc.  Indeed, this Golden Rule is a most amazing concise summary of all scripture in a nutshell! 

(13) "Enter in at the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in at it."

Jesus compared the way to life as an entrance through a gate.  He exhorted His followers to enter at the narrow gate, that is, the way that seems more difficult, not as natural and easily entered, one that requires repenting and triumphing over natural sinful inclinations.  Wide is the gate and way of the world.  It is easily entered and trodden, but leads to destruction; and Jesus said there were many who went that route.

(14) "Because narrow is the gate and difficult is the way which leads to life, and there are few who find it."

The narrow way to life is a difficult one for the flesh, as the natural inclination is to go through the broad easy path.  There will be trials and tribulations in the narrow way, and sadly, Jesus said there are few who find that narrow gate.

(15) "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves."

Jesus told them to beware of false prophets, those who would come to them pretending to be something they weren't.  People can easily be prevented from finding the narrow gate to life and righteousness by the carnal and flattering false doctrines that are pleasant to their worldly ears that allow pursuit of their lusts.  Not only are these false prophets not what they profess to be, but they are dangerous to the souls of men.  They have a form of godliness and love that attracts people, but they destroy souls, feeding themselves by the destruction of their flocks.

(16) "You shall know them by their fruits.  Do men gather grapes from thorns or figs from thistles?"

Jesus presented a test to know true prophets from false.  You will know them by their fruits.  People do not judge a fruit tree by its leaves, or bark, or flowers, but by the fruit it bears.  Neither should people judge a prophet by his beautiful words and external actions.  But what is the fruit of his words and actions?  Are souls converted to Christ?  Is God glorified in the teachings?  Or is God's grace diminished and men exalted with notions of purity and ability in human nature?  Are they told the old lie of the serpent that they can be as God?  How about the lie that God didn't really say what they have heard or been taught; would a loving God really have His children die?  Is the actual word of God taught?  For one to know that, he must actually read the word of God.  In Acts 17, the Bereans were said to be more noble because they searched the scriptures to see if what Paul and Silas taught them was true.  

(17) "Even so, every good tree brings forth good fruit; but a corrupt tree brings forth evil fruit."

Men do not gather good fruit from thorns and thistles, but from good fruit trees.  The original word translated as "corrupt" is "sapros" meaning "rotten, worthless".  A rotten, worthless tree will bring forth rotten and bad fruit, if any fruit at all.  

(18) "A good tree cannot bring forth evil fruit; neither can a corrupt tree bring forth good fruit."

A truly good tree will bring forth good fruit, as a truly good heart will produce good works.  A heart that truly loves God and seeks after His righteousness can only produce good fruit.  A corrupt heart that seeks to enrich and glorify itself is not able to produce the good works of God.

(19) "Every tree that does not bring forth good fruit is cut down and cast into the fire."

As every rotten tree that does not produce good fruit is cut down and cast into the fire, so will a corrupt prophet and preacher who preaches false doctrines and produces no good fruit, be cut down and cast into hellfire.

(20) "Therefore, by their fruits, you shall know them."

In summation, Jesus again declared that one would know a false prophet or teacher by the fruits he produced, that is, whether it be salvation in the one true way, Jesus Christ, or whether it led people astray from the truth.

(21) "Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father who is in heaven."

Jesus declared that not everyone who called Him Lord would enter heaven.  The false prophets described above surely called Him Lord.  Merely professing His name and His religion, Christianity, is not enough.  Those who profess Him to be Lord and follow Him to do the will of His Father in heaven, are the only ones who will be saved and enter into the kingdom of heaven.

(22) "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name? And in your name have cast out devils? And in Your name done many wonderful works?'"

"That day" would be Judgment Day, the day when it is to be decided who will enter the kingdom of heaven.  False prophets surely used Jesus's name to falsely prophesy.  It was possible to even cast out demons, but not truly be a follower of Christ; Judas Iscariot proved that to be true.  There would be people who externally called on Jesus's name as they made a great show of doing many wonderful things in His name, but whose hearts never truly accepted Him to do the will of His Father in heaven.

(23) "And then I will profess to them, 'I never knew you; depart from Me, you who work iniquity!'"

On that day, Jesus would say to those that He never knew them.  Obviously, as omniscient God in human form, He knew all about these people; but He would declare that He never knew them as His own.  He would banish them from His presence, and call out their wickedness, as Jesus knew the hearts of men.

(24) "Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on a rock. (25) And the rain descended, the floods came, and the winds blew, and beat on that house; and it did not fall, for it was founded on a rock."

Jesus said that whoever heard His teachings and actually did them, He would compare to a wise man who built his house on a rock.  Of course, that was a metaphor for building a life on The Rock, that is, Jesus Christ.  When the rains and floods of life came, metaphors for temptations of Satan, persecutions and false teaching of the world, and the lusts of one's own sinful heart, that life would stand firm and not fall, for it had been built on a firm foundation in Christ.

(26) "And everyone who hears these sayings of Mine, and does not do them, shall be likened to a foolish man who built his house on the sand.  (27) And the rain descended, the floods came, and the winds blew, and beat on that house; and it fell, and great was its fall."

Conversely, those who heard the teachings of Jesus and did not do them, He likened to a foolish man who built his house in the sand, that is to say on a very shallow foundation, or no foundation at all.  When the floods of life came, that house could not stand and it came crashing down.  This was Jesus's closing remarks to His Sermon on the Mount.  It was not enough to just hear His words, but His followers must DO them to be saved from a terrible ruin.

(28) And it came to pass, when Jesus had ended these sayings, the people were astonished at His doctrine; (29) For He taught them as one having authority, and not as the scribes.

When Jesus ended His sermon, the people were amazed at His teaching.  This Jesus spoke as one with authority, with a personal knowledge of God's truth, coming in the power of the Spirit, demonstrating the true sense of the law.  It was unlike anything they had ever heard from the scribes who only put forth the law in a lifeless and ineffectual manner, or who put too much emphasis on trivial matters, disregarding the true spirit of the law.

Here ends the Sermon on the Mount.  However, this was so much more than a mere sermon!  I love the way the Expositor's Bible Commentary put it, that it seemed almost heresy to object to the designation of "Sermon on the Mount," but that it was so much more than a sermon.  How many sermons could be made in each single sentence of this great discourse!  It seemed belittling to call it just a sermon.  "No mere sermon is this...distinguished from others...by its reach and sweep and power: it stands alone as the grand charter of the commonwealth of heaven," or as Matthew himself wrote in Matthew 4:23, this was "the gospel of the kingdom" that Jesus preached.

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.

Jesus Teaches the Spirit of the Law and Perfect Love

Continuing a study of the Gospels:

(Matthew 5:21) "You have heard that it was said by them of old, 'You shall not kill, and whoever shall kill shall be in danger of the judgment.'"

Jesus had gone up on a mountain to escape the crowd and had begun what is called the Sermon on the Mount.  He continued here.  He had told the disciples in the last post that He had not come to destroy the law or the prophets, but had come to fulfill them.  He had said in essence, that the scribes and Pharisees were no longer to be their rulers and teachers, but Moses and the prophets were still to be their rulers.  He reminded them of the law they had heard and had been taught to observe, that they shall not kill (Exodus 20:13).  This killing referred to murder, and the Mosaic law declared that anyone judged guilty of murder was to be put to death (Leviticus 24:21, Numbers 35:16).

(22) "But I say to you, that whoever is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca,' shall be in danger of the council; but whoever shall say, 'You fool,' shall be in danger of hell fire."

Jesus expounded on this law, not adding anything new, but teaching the full extent and true spiritual intent of the law.  He went to the heart of the matter, and said that whoever was angry with another without cause would be judged guilty of murder in his heart.  This judgment spoken of by Jesus would have to be the judgment of God, as it is not likely that the courts would judge the heart of man.  By His statement, Jesus sought to teach the spiritual intention of the law, and demonstrate how the scribes and Pharisees, with their strict legalistic interpretation of the word of the law, had corrupted the law and abused permissions that would be inevitably allowed by only a strict interpretation of only the words of the law.  

If the person angry with his brother without cause went on to voice this anger, and exclaim "Raca!" which was a term of contempt meaning a senseless, empty-headed man, then that anger in his heart was manifesting into something worthy of punishment by the Sanhedrin.  "You fool," which seems to our modern interpretation to mean the same as "raca," was actually commonly used to denote idolaters, and godless, wicked men.  When the anger or murder in the heart rose to that level, a person would be in danger of hell fire.  Jesus wasn't speaking of hell in this instance, but the original word was Gehennah of fire, and it referred to the fire in the valley of the son of Hinnom.  That was the site where idolaters worshipped Molech and made their children pass through fire, and sometimes even burnt their children with fire in sacrifice to Molech.  Because this valley had been the scene of those fiery sacrifices, the Jews used the word for hell during this time.  However, after much study of this difficult verse, I don't believe that Jesus meant hell.  

Jesus had previously established that anyone angry with his brother without cause had committed murder in his heart.  The Jews at that time considered only actual murder a violation of the sixth commandment.  By using terms associated with punishment used in their laws, with which they were familiar, Jesus demonstrated a broader sense of the commandment.  When He spoke of "judgment", although I do believe there was a double meaning in that God indeed judged the heart, the term would have meant to the Jews at that time civil judgment by a panel of judges who judged smaller matters.  The "council" was the Sanhedrin that judged weightier matters; and the Gehennah of fire was where people were burned alive.  I believe Jesus was illustrating just how that anger without cause was already murder in the heart, left unchecked, growing to contempt, wickedness, then murder.  He compared the growing anger to levels of judgment in their government that the people understood to demonstrate that there was much more to the sixth commandment than just actual murder.

(23) "Therefore if you bring your gift to the altar, and there remember that your brother has something against you, (24) Leave your gift there before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift."

The Pharisees were intent on external acts of worship.  If they conformed to the rites of religious worship, no matter what hatred for their brother might be in their hearts, they felt they were just and righteous.  Jesus taught the heart of the matter.  Even if one was in the act of worship and offering at the altar, and remembered that someone had something against him, it was his duty to leave his offering and go be reconciled with his brother.  Note that he did not have to be the person with anger in his heart; if he knew someone had anger against him, it was his duty to reconcile the matter.  Evil was to be nipped in the bud.  Anger in the heart can lead to murder, and is actually judged as murder in the heart by God.  As Christians with love for one another, it is our duty to forgive and save another from that judgment as much as we are able.

(25) "Agree with your adversary quickly while you are on the way with him, lest at any time the adversary deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison."

I believe again this is Jesus's comparison of the growing anger in the heart to steps of civil dispute that men would understand.  One was to reconcile his differences with another quickly, while they were on the way, probably a reference to taking their matter to court, in Jesus's law analogy.  Once again, one was to nip evil in the bud.  Allowing a matter to fester, even if not in his own heart, but in his adversary's, brings much trouble and evil.

(26) "Verily, I say to you, you will by no means come out of there till you have paid the last penny."

Completing the thought begun in verse 25, Jesus was warning to do all possible to reconcile differences before they reached this level, because it cost so dearly and so completely.  One was not to let even someone else's anger against him fester and grow until it could not be satisfied until he had given all.  Consider what that does to the soul of the adversary.  One would be saving the soul of his brother from murder in his heart that would ultimately lead to much greater hatred and damage, if he would just reconcile his differences early.  Matthew Henry compared this passage to reconciliation to God through Christ.  While we are alive and on the way to His judgment seat after death, it's the time to reconcile with God through Jesus Christ; once we are dead, it is too late, and we truly will have given all, eternal life with God in heaven.

(27) "You have heard that it was said by them of old time, 'You shall not commit adultery.'"

Jesus turned to the subject of the seventh commandment against adultery.  Just like the commandment against murder, the Pharisees looked at this commandment in the strictest sense, and considered only the act of actual adultery as unlawful, so that it had no respect to acts of fornication, or lustful thoughts, words, and actions.  They felt justified by being able to say they were not adulterers.

(28) "But I say to you that whoever looks at a woman to lust after her, has already committed adultery with her in his heart."

Once again, Jesus taught the heart of the matter.  He went behind the actual deed to the early stages in the heart when a lustful look might inflame passions that lead to fornication, defilement, adultery, or rape; in current times, it can lead to an addiction to pornography.  Like with anger or murder in the heart, this adultery in the heart must be nipped in the bud.  Like Joseph with Potiphar's wife and the advice of Solomon and Paul, one must flee from that temptation; one must turn his eyes from temptation.

(29) "And if your right eye causes you to sin, pluck it out and cast it from you; for it is profitable for you that one of your members should perish and not that your whole body should be cast into hell."

Obviously, Jesus did not intend for one to mutilate his body by plucking his eyes out.  His intention was to show just how serious the sin of adultery in the heart was.  It was imperative that one turn his eyes away from the temptation a beautiful woman might bring.  It was far more profitable to his soul that he deny his eyes any visual pleasure that might lead to something that would have his whole body cast into hell.  

Personally, I see this scripture another way.  My husband was blinded in a terrible car crash when he was a rebellious teenager.  He came from a Word of Faith believing family who always believed that they could faithfully pray his vision back, that by Jesus's stripes he was already healed, that he just needed to accept it because it was God's will that everyone be healed.  My husband came to believe that just because something looks bad, doesn't mean it is.  He looked to this verse, realizing that the taking of his eyes could be the thing that saved his soul.  He realized he was headed head-strong into the wrong direction away from God, and he came to thank God for His mercy in allowing whatever it took to save his soul.  God knows what it takes for each of us; some may need more than others to turn us back to Him.  This time on earth is but a brief minute compared to our glorious time in eternity with God.  Romans 8:18 tells us, "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us."  I also believe that in my husband's suffering, as he had many other health issues as a result of that accident, many people may have been brought to Jesus by seeing his strong faith through all his struggles.  For all we knew, that may have been his purpose on earth.  We should be ready and willing for God to use us where we are.  My husband never faltered in his faith, and I know his reward is great in heaven.   

(30) "And if your right hand causes you to sin, cut it off and cast it from you; for it is profitable for you that one of your members should perish, and not that your whole body should be cast into hell."

Likewise, Jesus said to keep one's hands from evil.  Denying oneself  temporary sinful pleasures is far more profitable to his soul.  I think of Hebrews 11 and the great leaders of faith, specifically the words spoken about Moses in verses 24 to 26, "By faith Moses, when he had come of age, refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt, for he looked to the reward."

Scripture tells us that all things work together for good to them who love God and are called according to His purposes (Romans 8:28).  If we could only view our troubles as opportunities for God to use us, and realize that it is far better that we have these troubles and work in fellowship with Jesus, than to be free from troubles and go along distracted and unaware of the dangers to our souls in a godless world.

(31) "It has been said, 'Whoever shall divorce his wife, let him give her a certificate of divorcement.'"

Jesus spoke on the subject of divorce.  He didn't refer to this as a law said by them of old; divorce never was God's plan.  It was only a permission granted because of the hardness of the hearts of men (Mark 10:5); and the original intent was that only adultery permitted it.  However, the way the law was written in Deuteronomy 24:1, if his wife found "no favor in his eyes, because he has found some uncleanness in her," he could give her a bill of divorcement.  Men began to forget the second part, and if his wife no longer found favor in his eyes for whatever trivial reason, like he found another woman more desirable, then he could divorce her.  I can't help but compare this to our laws, how the original intent of our constitution has been lost, and bizarre rights have been written into it because of some language that could be taken out of context and twisted to invent rights never intended.  That is exactly what the Jews were doing 2000 years ago.

(32) "But I say to you that whoever shall divorce his wife, except for sexual immorality, causes her to commit adultery; and whoever shall marry her who is divorced, commits adultery."

Jesus said that if a man divorced his wife for any reason except for her sexual immorality (Strong's defined it as harlotry), then he caused her to commit adultery if she then married again.  Additionally, any man who would marry her would also be guilty of adultery.  Jesus was not revoking the permission granted in the law; He was restoring it to its original intent.  With their present interpretation of the law, if a man divorced his wife for a frivolous reason, that marriage bond ordained by God was still in effect; if she ran to the arms of another man and married him, she would be guilty of adultery because she was still lawfully married in the eyes of God and the original intent of the law.  The man who married her would also be guilty of adultery because he married an already married woman.  The first husband would have caused all this because of his rejection of his wife for a trivial reason.

(33) "Again you have heard that it has been said by them of old time, 'You shall not forswear yourself, but shall perform to the Lord your oaths.'"

Jesus spoke again about a law from men of old, referring to Leviticus 19:12, that one must not swear by the Lord's name falsely, and that he was to carry out his oaths he vowed to the Lord or by His name.

(34) "But I say to you, do not swear at all, neither by heaven, for it is God's throne; (35) Nor by the earth, for it is His footstool; neither by Jerusalem, for it is the city of the great King."

Once again, we can be certain that Jesus was not changing any law.  There would be times when swearing by God would be necessary as in a court of law.  However, He was discouraging swearing about trivial matters.  An oath to God was a very solemn matter.  As Leviticus 19:12 went on to say, by swearing falsely by His name, one would so profane the name of his Lord God.  By flippantly swearing an oath to God, one would be taking His name in vain, equating it to some trivial matter.  He also said not to swear by heaven; that was equally solemn and serious because heaven was God's throne.  Swearing by the earth should be prohibited because the earth was God's footstool; and swearing by Jerusalem would be carelessly swearing about the city of the great King, their Lord.  It was better not to swear at all because to do so in the manner He described was to profane the Lord and take His name in vain.

(36) "Neither shall you swear by your head, because you cannot make one hair white or black."

Likewise, one should not swear by his head or his life or the like because in doing so, he swore by things out of his control, and things which are more God's than his own.  That, in effect, would be diminishing God, as well.

(37) "But let your communication be 'Yes' for yes, and 'No' for no; for whatever is more than these comes of evil."

Jesus said a simple truthful yes or no was sufficient without swearing oaths.  More than that would lead to evil.  However, Jesus's words were, "comes of evil."  It seems men again twisted a law.  They might not swear by God, but by swearing by other things, they could get away with perjury through a loophole.  Because they had not sworn an oath to God, they were under no obligation to perform what they had vowed according to the strict words of the law.  However, Jesus informed the people before him that all was God's, so they shouldn't swear at all.

(38) "You have heard that is has been said, 'An eye for an eye, and a tooth for a tooth.'"

This was the law of retribution.  Its original intent was that it should take vengeance out of the hands of private parties and commit it to the magistrate.  It was not intended to be used as an excuse to literally maim the accused, but understood to mean that one must pay a price equivalent to the damage done; and that was left up to the judges to determine, not for private parties to exact revenge.

(39) "But I say to you that you do not resist evil, but whoever shall strike you on your right cheek, turn the other to him also."

The word translated as evil here, "poneros," Strong's tells us is not the same as other words used for evil that represent the essential character of evil, evil itself.  "Poneros" is a form of the word "ponos" which means anguish or pain; therefore this was an evil act conducted to bring about anguish or pain.  It cannot be said it was meant to be evil itself, as we are told elsewhere to resist the devil, the quintessential evil one (James 4:7).  Jesus's meaning in turning the other cheek was to resist the inclination to immediately seek vengeance, but to be willing to patiently suffer a repetition of the same injury.  "A soft answer turns away wrath" (Proverbs 15:1), but seeking revenge would only stir up more anger and more evil.  Although the law allowed for retribution, again Jesus went to the heart of the matter, suggesting that there not be evil in men's heart against their adversary so that they seek revenge, but they should seek to lovingly defuse the situation.

(40) "And if any man will sue you at the law, and take away your coat, let him have your cloak also."

Likewise, if the matter went all the way to court, and one lost something to another in court, rather than dropping the matter there with resentments still in place, one should give something else of himself to ease the hostilities.  It was better to suffer loss of property than to engender hatred that could eventually affect men's souls.

(41) "And whoever shall compel you to go a mile, go with him two."

I am reminded of the saying that if you give an inch, they'll take a mile.  Jesus says that is actually what we should intend.  If someone should force some action of us, we should be willing to do more.  Adam Clarke in his Commentary on the Bible, pointed out that these previous verses represented three types of injuries:  insults and injuries (striking the cheek); loss of property (coat and cloak); and when our bodies are forced to endure all kinds of toil and torment (forcing to go a mile).  We are exhorted to love, patience, and forgiveness.

(42) "Give to him who asks you, and from him who would borrow from you, do not turn away."

In a sort of summary, Jesus said to give to one who asked and not to turn away from one who wanted to borrow.  Note that Jesus didn't say a brother or a Christ follower (Christian), but anyone who asks.  In Luke 6:30, Jesus said to "give to every man who asks of you".  

(43) "You have heard that it has been said, 'You shall love your neighbor, and hate your enemy.'"

It is totally evident that scripture had told men to love their neighbors, but I wasn't sure it ever said to hate their enemies.  This was probably a corruption of the law to love one's neighbor, as a neighbor the Jews interpreted to be one of their own nation and religion, giving them justification to hate those who were not part of it.  In a psalm of David, Psalm 139:20-22, David felt justified in hating his enemies because they hated His Lord; he hated them with "perfect hatred."

(44) "But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who despitefully use you and persecute you."

However, Jesus said to love your enemies, and to bless and do good to them.  Of course, the best thing we can do for all is to pray for them.  The law had been corrupted in that people felt justified in separating their neighbor from their enemy.  It was never God's intention that we hate anyone.  Harboring hatred in the heart hurts the heart's owner, not so much the one who is the object of the hatred.  We are to hate evil (Psalm 97:10, Proverbs 8:13, Amos 5:15), but not the person.  We don't wrestle against flesh and blood, but against dark powers and spiritual wickedness (Ephesians 6:12).  Is it so hard to love a lost soul who is being deceived by Satan and may spend eternity in hell because of it?  If we could see our enemies as Jesus did, poor lost souls who "know not what they do" (Luke 23:34), we can find it in our hearts to love them.  It doesn't mean we have complacency in their evil or profane actions, or put confidence in someone we know to be deceitful, but we love the person.  We must remember that when we were lost, we did atrocious things, and our Lord loved and forgave us; so should we be willing to love our enemies.  "There but for the grace of God go I."

(45) "That you may be the children of your Father who is in heaven, for He makes His sun rise on the evil and on the good, and sends rain on the just and the unjust."

Jesus said people were to love their enemies so that they might be called the children of God, followers and imitators of Him.  God gives His sun and rain to both the just and the unjust, both the evil and the good.  As imitators of their Father, so should they give their love to both their neighbors and their enemies.

(46) "For if you love those who love you, what reward have you? Don't even the tax collectors do the same?"

Jesus said if people only loved those who loved them, there was nothing deserving of praise in that.  Even the tax collectors, whom the Jews considered generally men of the worst characters, loved those who loved them.  People who only found it in their hearts to love those who loved them were no better that the most despicable people.

(47) "And if you greet your brothers only, what do you do more than others? Don't even the tax collectors do so?"

Likewise, Jesus said if people only greeted their friends, they were doing nothing more than the loathsome tax collectors did.

(48) "Therefore be perfect just as your Father in heaven is perfect."

Obviously, no person on earth can ever be perfect like God!  However, that should always be our goal.  We can be children of God, imitators of Him; in this case, we can love all people, even those who do harm to us.  Perfect love casts out fear and torment.  God is love and he who lives in love lives in God, and God is in him; in that way love is made perfect. (1 John 4:16-18).

The laws Jesus spoke about in these verses all have to do with love in our hearts--love instead of anger and murder in our hearts, love instead of lust in our hearts, love for our enemies, and there's even love in truth (v. 37).  Jesus would later say that to love was the greatest commandment, "You shall love the Lord your God with all your heart, with all your soul, and with all your mind...and...you shall love your neighbor as yourself."

Sermon on the Mount: Beatitudes, Salt and Light in the World

Continuing a study of the Gospels:

(Matthew 5:1) And seeing the multitudes, He went up on a mountain; and when He was seated, His disciples came to Him.

At the end of the last chapter, multitudes of people were following Jesus.  When He saw them, He went up on a mountain and seated Himself.  His disciples came to Him.  At this point in time, His disciples might be any number of ordinary disciples who were choosing to follow Jesus more closely than the multitudes.

(2) And He opened His mouth and taught them, saying, (3) "Blessed are the poor in spirit, for theirs is the kingdom of heaven."

Jesus began to teach them, and so began the Sermon on the Mount and the Beatitudes.  He stated the poor people in spirit were blessed because theirs was the kingdom of heaven.  To be poor in spirit is to have a humble opinion of oneself.  The humble realize they have no righteousness of their own and are more willing to be saved by the grace and mercy of God than the vain and prideful are.  Thus they are blessed because they don't have the anxiety and even dangers that riches and ambition can bring, especially the danger of losing their souls.  It is much easier for the poor in spirit to enter the kingdom of heaven than the vain and proud.  The kingdom of heaven was theirs at that present time in the fullness of Christ, as well as in a future home in heaven.

(4) "Blessed are they who mourn, for they shall be comforted."

Jesus said those who mourned were also blessed because they would be comforted with the sense of pardon and peace if they grieved over their sins, and likewise would find comfort and peace in their sorrow and affliction over anything in their lives, as only the true Comforter can give.  

(5) "Blessed are the meek, for they shall inherit the earth."

Jesus said the meek were blessed.  And indeed they are!  Those who are patient and not easily provoked to anger, and when they are, quickly forgive and let go; and those who are not resentful or vengeful, but have a mild, gentle spirit that can roll with the flow, so to speak, are much happier than those who let everything that happens to them control their emotions.  An impatient, quarrelsome, defensive, or volatile person creates enemies, finds himself very often in disputes, and is often vexed and anxious about "the little things."  The meek ones are happy in this world, whereas the unyielding are always fighting and unhappy.  The meek are also more willing to quietly submit to God than the angry and defensive.

(6) "Blessed are they who hunger and thirst after righteousness, for they shall be filled."

Those who earnestly desire not the riches and pleasures of this world, but righteousness, are blessed for they will be filled with that which they desire.  Seek the Lord with all your heart and with all your soul, and you will find Him (Deuteronomy 4:29).

(7) "Blessed are the merciful, for they shall obtain mercy."

The merciful, the tender-hearted, compassionate, and kind, are blessed because they will obtain mercy.  Whoever gives only a drink of cold water to one of His own will be rewarded (Matthew 10:42).  When we forgive those who sin against us, our heavenly Father forgives us (Matthew 6:14).  When you have mercy on one of the least of these, you have shown mercy to the Lord, and you will have eternal life (Matthew 25:40, 46).

(8) "Blessed are the pure in heart, for they shall see God."

Those who have pure hearts, those whose minds, motives, and principles are pure, will see God.  Man looks at the outward appearance of man, but God looks at the heart.  The heart of man is naturally unclean; it is only made pure by the blood of Jesus Christ who covers his sin.  Therefore the pure in heart will see God.

(9) "Blessed are the peacemakers, for they shall be called the children of God."

Those with a peaceable temperament who endeavor to promote peace in others, who study to be quiet and mind their own business (1 Thessalonians 4:11), and do all they can to live peaceably with all men (Romans 12:18), are blessed.  They will be called the children of God because they endeavor to promote peace as does their Father, the God of peace and not of disorder (1 Corinthians 14:33).

(10) "Blessed are those who are persecuted for righteousness's sake, for theirs is the kingdom of heaven."

Those who are persecuted solely because of their righteous and godly manner are blessed.  Because they are righteous and friends of God, they will be brought to heaven.

(11) "Blessed are you when men revile and persecute you, and say all manner of evil against you falsely, for My sake. (12) Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you."

More than just for righteousness's sake, if in an honest effort to specifically follow Jesus and live as Christians, others hate and persecute us, and say false evil things about us, we are to count it as blessing.  All who live godly in Jesus Christ will suffer persecution (2 Timothy 3:12).  We are to rejoice in this!  Regard it as a great privilege to be counted as the prophets before us!  Not only will we be brought to heaven, but great reward awaits us there!

(13) "You are the salt of the earth, but if the salt loses its flavor, with what shall it be salted? It is then good for nothing, but to be cast out and to be trodden underfoot by men."

Jesus spoke to His disciples and followers who would go forward to preach His message, and it may be said of people who call themselves Christians today.  Salt makes food pleasant and tasty, and it preserves from putrefaction.  His disciples were to season the world with knowledge and grace by their lives and doctrines, to preserve it from moral decay.  However, if those who were supposed to season others became themselves unsavory and void of spiritual life, they became as salt that had lost its flavor.  If salt loses its flavor, there is nothing with which to salt it.  Likewise, if the salt of the earth loses the life and witness of Christ in his soul, there is no other means or no other doctrine that can season it again; there is only one salt that can be called the salt of the earth.  If it loses its flavor, it is good for nothing profitable, and just as tasteless worthless salt, should be cast out.  To be trodden underfoot might be a reference to salt that is thrown on the ground to prevent slipping.

(14) "You are the light of the world. A city that is set on a hill cannot be hidden."

Jesus's disciples and Christians after them are to be light to enlighten the world with His doctrine.  A city set on a hill could not be hidden from view, just as Jesus's disciples would not be hidden.  The eyes of the world would be on them as His followers, and likewise, on Christians today, so their actions must be holy and undefiled.

(15) "Neither do men light a candle and put it under a basket, but on a candlestick, and it gives light to all who are in the house."

Jesus went on to say that men don't light a candle or lantern or anything that gives light just to hide it under a basket.  The light was to be put up on a candlestick or lampstand to light the entire house.  The light of Christ was not to be hidden, but was to light the world.

(16) "Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven."

The light of the gospel was not given to Jesus's disciples merely for their private use, but was to be shone to the world.  Christianity must be active, and our conduct must be in agreement with the doctrine we spread so that God in heaven is glorified.  Seeing in the life of a Christian the excellency of Christianity, and the power, peace, and joy it brings, others may be brought to salvation in Christ and praise and worship their Father in heaven.

(17) "Think not that I have come to destroy the law or the prophets; I have not come to destroy, but to fulfill."

With this statement, Jesus both summarized His purpose in coming; and knowing the hearts of men, specifically those scribes and Pharisees who were already prejudiced against Him and His teaching in opposition against them, He made it known that He had no intention of abolishing the Mosaic law nor the prophets who wrote and spoke the law.  He had come to fulfill what was predicted in their writings and to accomplish what was intended in them.  He did not come to bring any new way of righteousness and salvation to the world, but to fulfill all that was foreshadowed by the Old Testament figures of the law.  He came to deliver men from the curse of the law that they could never be good enough to fully obey.

(18) "For verily, I say to you, till heaven and earth pass away, one jot or one tittle will in no way pass from the law till all is fulfilled."

"Jot" was the smallest of all the Hebrew letters; a "tittle" was an accent mark above a letter.  Not only would not a word be eliminated in the law by Jesus, but not so much as a letter or an accent mark above a letter would be eliminated, not until all was accomplished.  I love the way Adam Clarke put it in his Commentary on the Bible, "Though all earth and hell should join together to hinder the accomplishment of the great designs of the Most High, yet it shall all be in vain - even the sense of a single letter shall not be lost. The words of God, which point out his designs, are as unchangeable as his nature itself. Every sinner, who perseveres in his iniquity, shall surely be punished with separation from God and the glory of his power; and every soul that turns to God, through Christ, shall as surely be saved..."

(19) "Whoever therefore shall break one of the least of these commandments, and shall teach men so, shall be called the least in the kingdom of heaven; but whoever shall do and teach them, shall be called great in the kingdom of heaven."

Regarding the commandments in the law, it seems the Pharisees made a distinction between weightier and lighter matters in the law.  However, Jesus said that whoever broke what they deemed to be a small commandment and taught men thusly would be called the least in the kingdom of heaven.  This would be the kingdom of heaven on earth, the kingdom of the Messiah, the Church.  Those who broke any commandment and taught men to do likewise would not be regarded as a proper religious teacher; they would be considered the least among Christ's kingdom of heaven on earth.  Those who obeyed and taught the whole of God's law would be considered great.

(20) "For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you shall in no case enter the kingdom of heaven."

Jesus mentioned the scribes because they were the more learned part of the people, who were employed in writing out and expounding on the law; and the Pharisees because they were the strictest sect among the Jews for outward religion and righteousness, and yet, apparent by Jesus's statement, their righteousness was very defective.  Theirs was an outward show for men, and did not come from a purified heart toward God.  Jesus told the disciples that their righteousness must be greater, or actually more genuine than that empty vain form of righteousness of the scribes and Pharisees, or they would not be able to enter the kingdom of heaven.

Matthew 5 is a long chapter full of important words of Jesus Christ, so I will separate it into two posts.  This part of the Sermon on the Mount discussed the Beatitudes, disciples being salt and light to the world, and the fact that Jesus came to fulfill the law.  The Sermon on the Mount continues in the next post.