The True Way to Life

   In the introduction of a newly published work, The Church, by Jeffrey D. Johnson (published by MediaGratiae, © 2020), Johnson begins with the general perception of modern evangelicals with regard to salvation. This perception influences people’s convictions about discipleship and church commitment. There are two camps: one is those who have a low view of God and a high view of man, teaching “easy believism,” which ignores repentance and holds salvation to a simple decision of “accepting Jesus into one’s heart,” whatever that is. The other camp holds to a high view of God and low view of man. These teach “Lordship salvation,” the kind Jesus held when in response to the rich young ruler’s inquiry about eternal life, He advised him to “sell all” he had, “distribute to the poor,” and to “follow” Him (Luke 18:22). It is the kind of commitment specified in Christ’s cost-of-discipleship message (Luke 14:25–43). Jesus saves people to make them disciples—Christ followers, people who leave all to love and serve Jesus and His kingdom. Jesus does not save people in hopes that one day they can be persuaded to follow Him.

Because many have a low view of God, the concept of church is adjusted to suit the goal of encouraging to people to merely support the church with their attendance, giving, and service in some capacity. Thus, leaders must preserve the church by pleasing the people, entertaining them, adjusting the message so as to not offend them, and compromising the Scriptures to placate them. It is this kind of ministry that Jesus labeled a wide gate and an easy way (Matthew 7:13). This way is filled with travelers but leads to destruction.

Thus, Jesus admonished kingdom citizens to “enter by the narrow gate.” That gate guards the way to life, but, sadly, “those who find it are few.” When Jesus was teaching on His way to Jerusalem, some asked, “‘Lord, will those who are saved be few?’ And he said to them, ^‘Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able’” (Luke 13:23, 24). The reason for the difficulty is clearly addressed. When they knock at the door, the Master rejects them, “I do not know where you come from” (v. 25). The fact that is lost to many in reading the text is their presumption of their having the right to enter (“We ate and drank in your presence and you taught in our streets” v. 26). The master, however, identifies them as “workers of iniquity.” The Greek term for iniquity describes those who are dishonest and unrighteous in heart and life. They actually confessed that they followed Jesus for what they might gain from Him. This reasoning is similar to that in the sermon before us (7:21–23). In the latter case, the presumption of right was due to service for Christ’s kingdom (preaching, exorcisms, and miracle working). No sinner has the right to enter Christ’s kingdom for any reason.

The basic issue is the same in both cases—the prideful insistence that one deserves entrance. This prideful self-focus makes both entry and progress in Christ’s way of life impossible because the gate is narrow (stenos, an adjective that is based on the verb for standing straight and found only here and Luke 13:24). The picture is of its restrictive nature. The rich young ruler’s wealth prevented his entry. (Do not misunderstand, his wealth was not the issue; his love of his wealth was [Matthew 6:24].) Contrast this with what is found in Matthew 4:20, “Immediately they left their nets and followed him.” Thus, “Any one of you who does not renounce [forsake] all that he has cannot be my disciple” (Luke 14:33). This is what makes the way to life hard. One cannot follow Christ and be encumbered with the things of this world.

The Golden Rule

        Our Lord closed His previous point (asking, seeking, and knocking) by stating, “If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!” (v. 11). This observation is necessary because verse 12 opens with “therefore” or “so” (ESV): “So [oun, consequently] whatever you wish that others would do to you, do also to them” (v. 12). In other words, we must treat others with same consideration that we expect from our Heavenly Father. This is how Jesus applies the Golden Rule. Since the Father gives good things to those who ask Him, Jesus’ followers are also to take care to imitate the Father in their spheres of influence.

This section relates back to the key verse of the sermon: “Unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven” (5:20). Those seeking the kingdom of God and His righteousness (6:33) must be held to God’s standard, which is perfect righteousness (5:48). That is why I believe that all the verses (12–14) form one unit. Ephesians 5:1 supports this interpretation: “Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.”

The issue that confronts us is developed through the whole passage. It is the root of all hypocrisy. Why does a person seek to impose corrective measures onto the lives of others when they have their own issues that have not been corrected? The issue is the flesh (self). Grace must be secured to correct one’s own life so that a true and meaningful ministry of loving correction can avail in the lives of others. That is where ask, seek, and knock (vv. 7–10) come in. We need grace that only God can give to put flesh to death. The Lord appeals to the inherent desire of parents, even those controlled by self (evil) to give good gifts to their children (v. 9). God, who is perfect in goodness, also gives good gifts. Consequently, whatever you wish that God should do for you, do for others. That is the argument, and it destroys the shallow reading of those who misquote Jesus' “Judge not” (7:1).

New Covenant kingdom citizens are priests (1 Peter 2:5, 9). Old Testament priests taught the law of God (2 Chronicles 15:3), and, thus, Jesus instructs that selfless service to others, fulfills the law and the prophets (v. 12; review 5:17–20). If these kingdom priests are to obtain the grace and enablement to obey the Golden Rule, they must enter the narrow gate and hard way (vv. 13, 14). Self cannot and will not do this. The way is hard that leads to life—constricted, not difficult (Matthew 11:29, 30)—which is contrasted with the easy way, that is, spacious and broad, a way that leads to destruction.  

Dogs and Pigs

“Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you” (Matthew 7:6). These words form the seventh but shortest section of the sermon. This admonition follows the previous “judge not” admonition. As noted, the Lord warned against hypocritical efforts to correct others while ignoring one’s own issues. Jesus did not forbid loving efforts to correct a brother’s failings. To cite Paul in Galatians 6:1, “If anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness.” This is immediately followed by a warning: “Keep watch on yourself, lest you too be tempted.”

The verse before us addresses those individuals in the church who will not be corrected because they are like dogs and pigs, unholy and unclean. Unregenerate professors boast of divine life but do not possess it. Their unsanctified “self” tends to be critical of others but are overly defensive. Like dogs, the unspiritual “bite and devour one another” (Galatians 5:15). Thus, the body of Christ suffers because true saints, out of fear of criticism and retribution, neglect their spiritual gifts, withdraw, and remain silent. Cultural confusion of “political correctness” further exacerbates that fear.” As a result, the loving watch-care much needed in the church is sorely neglected. Oh, that God would grant His people a reviving of the biblical atmosphere spoken of in Ephesians 4:12 and 13.

Jesus’ audience had no problem understanding His words but imagine these descriptives used in modern pulpits. How dare one call another a dog. Yet, Jesus replied to a Gentile woman, “It is not right to take the children’s [Jews] bread and throw it to the dogs [Gentiles]” (Matthew 15:26). He was testing her faith, but it is texts like this that require modern Christians to know the Old Testament to properly understand. Sadly, the Jews also failing on this point, becoming what they condemned because they did not understand how they, too, profaned the holy.

Mosaic instruction to the Levites was that “they shall teach my people the difference between the holy and the common and show them how to distinguish between the unclean and the clean” (Ezekiel 44:23). Yet, under the old economy, the Lord complained, “Her priests have done violence to my law and have profaned my holy things. They have made no distinction between the holy and the common” (Ezekiel 22:26). However, the Lord promised that in the new age, “Once more you shall see the distinction between the righteous and the wicked, between one who serves God and one who does not serve him” (Malachi 3:18).

Dogs and pigs symbolize people who claim to be God’s people but are unholy and unclean, even idolatrous. Thus, we read in Revelation concerning the New Jerusalem, “Outside are the dogs and sorcerers and the sexually immoral and murderers and idolaters, and everyone who loves and practices falsehood” (22:15). Sorely lacking in churches today is saints who “know the love of Christ that surpasses knowledge” and are “filled with all the fulness of God” (Ephesians 3:18, 19).

Judge Not

This section of the Sermon on the Mount deals with unlawful judgment (Matthew 7:1–5).  Here is a text that is frequently quoted by those who understand it least. Sadly, many have erred in following the mere sound of words and “Judge not” is often taken unconditionally. It becomes the response of those wholly unwilling to receive the loving rebuke of those who long for another’s greater good. Thus, one must be careful in interpreting and applying the words of this section. To understand this admonition properly, the first duty of kingdom citizens must be to learn and practice righteousness that exceeds that of the Pharisees (5:20). As previously noted, three terms describe the righteous kingdom condition in the gospel age: unity, purity, and verity. Jesus would have kingdom citizens to weigh all things according to light and truth with understanding and spiritual discernment.

The word translated “judge” means to consider and evaluate the evidence, and form a verdict based on the facts presented. It has a variety of applications in Scripture; for example, Paul addressed the Corinthian believers, warning that participating in pagan practices may leave them guilty of idolatry. Thus, he challenged them, “I speak as to sensible people; judge for yourselves what I say” (I Cor. 10:15)—form your opinion after hearing me out. Paul invited them to judge his opinion. In Acts 16:15, Lydia invited the apostle and his entourage to stay in her home on the condition that they “judge” or consider her “to be faithful to the Lord.” Lydia invited the apostle to judge her profession of faith by evaluating her public response to Christ. However, in Romans 14:5, to “judge” someone means to despise them in a matter of personal liberty. In this case, the evaluation is forbidden.

With the above in mind, observe what Christ actually condemns. Jesus warned against the hypocrisy of the Pharisees’ righteousness, which was legend. They were quick to condemn the actions of others while ignoring their own greater sins. For example, in Luke 18:9, Jesus “told this parable to some who trusted in themselves that they were righteous and treated others with contempt.” The sin of a censorious spirit is that of one who invades the office of the Judge of all the earth. Blind to his own guilt, this hypocrite despised the poor publican. He said in prayer to God, “I am not like other men, extortioners, unjust, adulterers, or even like this tax collector” (Luke 18:11). There is a great tendency to self-deception regarding one’s own standing before God. The prideful sense of self-evaluation that concludes one as self-righteous is but a mask for a critical spirit. It is dangerous both to one’s own spiritual life and to that of the whole body, being extremely contagious.

Kingdom righteousness demands unsparing self-examination in light of the truth of Scripture before the throne of grace while utterly rejecting temptation to sit on God’s judgment seat evaluating the failings of others. For this admonition, one must seek the Lord in earnest prayer, asking for the Spirit to search his heart that he may rigorously evaluate the context of his interaction. Let us pray like David, “Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me and lead me in the way everlasting!” (Psalm 139:23–24).

Begotten of God

The goal of God is to establish a righteous kingdom on earth. Realization of this goal requires a righteous people to populate the kingdom. To accomplish this goal, He is creating a new race through His second Adam, Jesus Christ. The first Adam was created in the image of God; the last Adam was begotten in the image of God. The first Adam was tested and found faulty, succumbing to the temptation of Satan. Thus, the offspring of the first Adam are condemned to eternal punishment. The last Adam was tested and found worthy to be eternally installed upon God’s holy hill, Zion, as King.

The self-evident problem presented is, where will the King find the citizens over whom He will reign?The answer is found in the term begotten (Hebrew, yalad, to beget or give birth; Psalm 2:7). First, Psalm 2:7 describes an eternal decree, and the word “today” can refer to a particular day or to a period of time. There is a twofold fulfillment of the decree. First, in its eternal sense, the decree defines the Son in His relationship to the Father in the Trinity. Second, in its temporal sense, the decree describes the Son in His entrance to the human race. The angel appeared to Joseph in a dream: “Do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins” (Matthew 1:20, 21).

Psalm 2 is primarily a declaration of judgment against rebellious nations assembled to rage against the Lord and His Anointed (mashiyach, Christ, Messiah). The Lord laughs because He has already determined how He will deal with this rebellion. He has set His King in Zion who will “break them with a rod of iron and dash them in pieces like a potter’s vessel” (v. 9). Thus, the Lord warns them, “Kiss the Son lest He be angry, and you perish in the way, for his wrath is quickly kindled” (v. 12). All judgment has been committed to the Son.

Nevertheless, there is also a whisper of hope. “Ask of me, and I will make the nations your heritage” (v. 8). Christ, through His death, owns the world. He bought it with His blood. This is the message of Revelation 5 and 6 with the scroll (the title deed of the earth) and the Lamb worthy to open it. He is the seed of the woman promised to end Satan’s usurping the kingdom on earth (Genesis 3:15). Jesus suffered Adam’s penalty to free some of Adam’s seed in order for them to experience a divine begetting that they might become the children of God. “See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears, we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure” (1 John 3:1–3).  

Listen carefully to Genesis 3:16; “I will surely multiply your pain in childbearing; in pain you shall bring forth [yalad, beget] children. Your desire shall be contrary to your husband, but he shall rule over you.” Here is a prophetic word concerning the church. These words were spoken of the wife of the first Adam. They are also spoken of the bride of the second Adam. Jim Elliff eloquently spoke of this: “Out of the sleep of the first Adam came the woman; out of the death of the last Adam came the church.”

The Critic’s Self-Entrapment

Kingdom citizens (church members) have a responsibility to share in the gracious work of Christ in building and strengthening the kingdom on earth. To accomplish this work, Christ has gifted each of His people, engrafting them into the body and enabling them with His Holy Spirit. Each local assembly adds to the growth of the greater body (Eph. 4:16). The duties of each member are designed to maintain the unity of the body through personal spiritual maturity and corporate holiness. Three terms describe the kingdom condition in the gospel age: unity, purity, and verity.

Matthew 7:1 is often used to reprimand those who seek to correct others. This reaction is often expressed by one who feels the sting of the rebuke because they are guilty. Does Christ forbid what His followers are clearly encouraged to do? “Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him” (Luke 17:3). “Better is open rebuke than hidden love” (Prov. 27:5).

The Lord plainly commanded old covenant saints to live in unity, purity, and integrity: “You shall not hate [to be indifferent] your brother in your heart, but you shall reason frankly with your neighbor, lest you incur sin because of him. You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord” (Leviticus 19:17, 18). This duty is not removed but amplified in the new covenant. As children of light, we are “to discern what is pleasing to the Lord [and] take no part in the unfruitful works of darkness, but instead expose them” (Eph. 5:10, 11). This calls for humility, discernment, spiritual confidence, and courage in caring for Christ and kingdom. “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself” (Gal. 6:1, 2).

The term, judge, in Matthew 7:1 means to function as a judge—to pronounce an opinion concerning right and wrong from the bench, so to speak. It is to subject the one judged to judicial censure by one who has no right to do so. Remember, the basic argument of the Sermon on the Mount is not relaxing the commandments but fulfilling them in new-covenant power and authority. New covenant people are to practice a righteousness that exceeds that of the Scribes and Pharisees (Matt. 5:19, 20).

Nothing destroys unity in the body faster than a critical spirit. It is dangerous both to one’s spiritual life and to that of the whole body, being extremely contagious. A critical spirit sees wrong in others and reacts with an unchristian and prideful superiority. Such a spirit fails to love the offender or to seek his restoration to healthy spiritual life. Such a spirit also subjects the critic to divine discipline because he is equally guilty of sin. The critic falsely assumes a spiritual standing because he thinks he is not guilty of the offense detected in his brother. Sadly, the truth is that while the critic is aware of the splinter in another’s eye, he is oblivious to the log in his own (7:4, 5).

Spiritual Discernment

In response to God’s revealing the dream of Nebuchadnezzar and its interpretation, Daniel offered praise to God (Daniel 2:20–23). Only the eternal God has all wisdom and might (power) because He is sovereign in all the affairs of men. Daniel understood that the end for which his sovereign Lord orchestrated all things was His glorious eternal kingdom.

Whatever happens until the kingdom is fully established must be part of God’s preparing for it. Thus, in the passage a powerful truth is revealed: God “gives wisdom to the wise and knowledge to those who have understanding.” So, who is wise? They are those who fear Him: “The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is insight [the power of spiritual discernment]” (Proverbs 9:10). The Hebrew word translated “insight” is the counterpart of the Aramaic term translated “understanding” in Daniel 2:21. This term describes spiritual discernment or divine perspective that God gives to those fear Him. Through insight He reveals “deep and hidden things.” Those who fear God live wholly devoted to Him and His will; to them He gives spiritual discernment.

In 1 Corinthians 2 Paul addresses this gift, urging the troubled church to get right in order to be used of the Spirit to represent properly their risen Lord. He wrote, “Among the mature … we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory” (vv. 6, 7). He then cites Isaiah 64:4, “What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him” (v. 9). This is not some mystical or charismatic gift.  It is what “God has revealed to us through the Spirit” in order that “we might understand the things freely given us by God” (vv. 10, 12).

This insight and discernment enables believers to know what God is doing in the world. It is not some special revelation that overrides Scripture. It is wisdom and insight “prepared for those who love him” to discern events through Scripture by the Holy Spirit. Those who love Christ put Him above all else, fear Him, long to know Him, and obey Him. This wisdom and insight come as believers wrestle with God in earnest prayer (“strive together”—Romans 15:30).

Paul wrote these things to a very troubled church, deeply concerned to correct their shortcomings so that their “faith might not rest in the wisdom of men but in the power of God” (v. 5). “The natural person [psuchikos, soulish person] does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.” A soul (psuchikos) governed by breath only (life-principle) not being born again, lives only by his sensuous nature, subjected to fleshly appetite and passion. On the other hand, “The spiritual person judges [discerns through divine wisdom] all things but is himself to be judged [discerned] by no one. ‘For who has understood the mind of the Lord so as to instruct him?’ But we have the mind of Christ” (1 Corinthians 2:14–16). As Daniel of old, we have access to divine wisdom and insight by His Spirit so that we might live out the will of God and represent Christ well in these difficult days.

The Kingdom and Righteousness

Jesus warned His followers of the sin of anxiety over the necessities of life (Matthew 6:25–34). As the Father provides for birds of the air, He will provide for His children (v. 26). He clothes the common wildflowers in their short-lived existence with beauty that shames the glorious attire of King Solomon (v. 28). Will not God take better care of His own servants (vv. 28, 29)?

The objective of this section is that one cannot serve God and mammon (v. 24b). Mammon comes from the Aramaic root meaning “that in which one trusts.” The term personifies and deifies one’s material possessions, not the Heavenly Father, as the object of one’s trust. This is why Jesus rebuked the anxious with, “O you of little faith” (v. 30). How many Christians are guilty of this very sin and choose to ignore it because their pursuit of these things gives them status and personal satisfaction. The bottom line is that loving and serving mammon diverts one from serving God. It also hinders one’s pursuit of God’s kingdom and righteousness (v. 33).

Righteousness is the state of one whose way of thinking, feeling, and living is wholly conformed to the will of God, needing no rectification in the heart or life. Of course, only Jesus Christ meets this standard. He is the righteous One (Isaiah 53:11; Acts 3:14; 7:52). Nevertheless, by Him and in Him God has designed to bring many to righteousness (“The righteous one, my servant [shall] make many to be accounted righteous”—Isaiah 53:11; 1 Peter 4:18). “For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous” (Romans 5:19). All true believers in Jesus are made righteous in the righteousness of Jesus (1 Peter 1:18). Sanctification is the work of God's transforming the life of those made righteous in Christ (his standing) so that his state will also be truly righteous.

The focus of God in Scripture is primarily eschatological (judgment and the final destiny of humankind) and not soteriological (salvation of humankind), as is often presumed. This is clearly evident in Matthew 6:25–34, where Jesus redirects one’s focus from the cares of life to seeking God’s kingdom and righteousness. Much false teaching focuses more on God's saving people from suffering because of their sinful ways than from the sins' alienating them from God. Peter explains the truth: “For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? And ‘If the righteous is scarcely saved, what will become of the ungodly and the sinner?’” (1 Peter 4:17, 18). Peter assures suffering saints that God’s will is being done in their suffering because He wants them to be righteous. “Therefore, let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good [pursuing righteousness]” (v. 19). It is too easy to get comfortable in the world; thus, God uses trials and suffering to move His people to earnest seeking of the kingdom. They do so with this promise: “The Coming One will come [in the kingdom] and will not delay; but [in the meantime] my righteous one shall live by faith” (Hebrews 10:37, 38, citing Habakkuk 2:3, 4). By faith they “seek the kingdom of God and His righteousness.”  

Anxiety or Peace?

Jesus stated a simple but profound truth: “You cannot serve God and mammon” Matthew 6:24b). The term mammon comes from the Aramaic root meaning “that in which one trusts.” It personifies wealth and sets it over against God. In other words, Jesus asks, “Who do you trust, God or wealth?” The one you trust is the one you serve. You cannot serve both, for serving demands love and devotion. The test of your devotion comes in verse 25: “Therefore I tell you, do not be anxious about your life.”  

The term, anxious, appears 6 times (the number of man) in the passage (vv. 25–34). Luke 10 provides an apt illustration of the problem. Martha complained to Jesus about Mary's inattention to preparation details for entertaining Jesus and His disciples. Mary “sat at the Lord’s feet and listened to his teaching. But Martha was distracted with much serving” (vv. 39, 40). The Lord responded, “Martha, Martha, you are anxious and troubled about many things, but one thing is necessary. Mary has chosen the good portion, which will not be taken away from her” (vv. 41, 42).

Perhaps I am presuming, but knowing many women who love to entertain, there is a certain pride one exhibits in impressing guests with the quality of one’s food and the serving to those who enjoy it. Was Martha exhibiting this pride? The nature of the Lord’s gentle rebuke would suggest as much. Jesus plainly states, “One thing is necessary,” and that thing is loving devotion to Christ. True loving devotion is exemplified by Mary whose priority was Jesus Himself. Martha’s priority was impressing Jesus with her service. How many Christians mimic Mary, and how many mimic Martha? Jesus identified Martha as “anxious and troubled about many things.”

The evidence that one serves mammon is anxiety. This is exactly what Jesus explains in the text before us. “Therefore” joins the two concepts. If one serves God, he must not be anxious about his life. If one is anxious about his life, he serves the god, Mammon. One cannot interpret this otherwise. Martha welcomed the Lord into her home. However, her care (anxiety) was not for Christ and His welfare, but for her “things,” things that had to do with her life.

Jesus defines the things one is not to be anxious for—“what you will eat or what you will drink, nor about your body, what you will put on” (v. 25). Food and clothing are metaphors for the necessities of life. Why should these things not concern us? Three clear reasons: First, life is more than these things. Indeed, the Gentiles seek the security of mammon, but Christ-followers “seek first the kingdom of God and his righteousness” (v. 33). Second, mammon-seekers have little faith in God’s care and provision. The Lord promises that “all these things will be added to you” (v. 33b). Finally, the care for mammon never ends. “Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble” (v. 34).

Paul reflects the Lord in Philippians: “The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:5–7). Examine your life. Is it characterized by anxiety or the peace that passes all understanding?   

A Prayer with Imprecatory Pleadings

O Sovereign Lord,

The psalmist asked: “Why do the nations rage and the peoples plot in vain?” (Psalm 2:1). You responded that “the kings of the earth set themselves, and the rulers took counsel together, against the Lord and against his Christ.” They want to be free of You, Your ways, and Your commandments. They cried, “Let us burst their bonds apart and cast away their cords from us.” That is what we are witnessing today in our nation. The attack is upon us and has of late accelerated. The war is intense because, for all its faults and failures, this nation has been singularly blessed of God. Now the enemy seeks to destroy the nation by closing our churches, destroying our economy, dismantling our homes and families, and making situational ethics the law of the land.

The pandemic is a cover for this attack with its unreasonable and draconian requirements supposedly to slow the spread of the disease while confusing us with alarming but conflicting information. But at what cost? More lives are being harmed by the cure than the cause. This unconstitutional and unlegislated tyranny is trying our very sanity and testing our duty to fear nothing but God only. At the same time, gangs of thugs riot in our cities while evil politicians scheme in our legislatures. Their plans would destroy the republic, replacing it with socialism.

Our Father, as Your children in Christ due to His sacrifice on our behalf, we call to You. We are few, but we know You and now turn to you, seeking your face in our trial. We humble ourselves before You and confess that we have not lived up to the principles of our Christian covenant. We have fallen victim to worldly ease and given ourselves to the selfish pursuit of prosperity and pleasure. We have taken Your gracious gifts for granted and made them our gods, rejecting self-denial and devotion to our King and His kingdom. We yearned for your blessing, but in return, our obedience and service to Christ, His church, and His cause are woefully lacking. We have, like Israel of old, ignored You, and our ears are dull to Your Word of truth.

O Sovereign Lord, You purpose all things for Your glory. In light of this, we ask, “Are You warning us by these things that we may be restored? Or are we in the last hour before Christ’s return? Is Your wrath judging our nation and bringing our once glorious republic to a disgraceful end like that of Israel of old?” Indeed, in our distractions and diversions, we have allowed our hands to be filled with the innocent blood of millions of aborted babies and have murdered innocents in our lawless streets. They are crying out for justice, and we take little note. In our seeming helplessness we have excused ourselves. Thus, we have tolerated the ruin of our neighbors with drugs, human trafficking, and immorality by those who would destroy our Christian principles. Lord, awaken us to the power we possess in praying in the Spirit. Enable us to pray without ceasing.

You, who sit in the heavens, laugh at Your enemies and hold them in derision. You speak to them in your wrath and terrify them in Your fury. Of old, You set Your King, our Savior, Jesus, on Zion, Your holy hill. In Your eternal decree, You said of Him, “You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession.” We ask, “Will You not again make righteousness to exalt this nation? Will you return the honor on the godly men who sacrificed so much to make this land a hope and bastion of freedom in the world?” This nation has been the home of great revivals and great churches standing for the truth, spreading the gospel of grace, and sending missionaries to the ends of the earth on the promise that You have ransomed a people for Yourself out of every tongue, tribe, kindred, and nation.

We now stand in grave danger from this beast-system of powerful globalists that threaten us today. O Lord, “break them with a rod of iron and dash them in pieces like a potter’s vessel” so that they may be wise and warned and, by your grace, may serve Christ with fear and trembling.

With the psalmist of old, we pray, “O God, do not keep silence; do not hold your peace or be still, O God! For behold, your enemies make an uproar; those who hate you have raised their heads. They lay crafty plans against your people; they consult together against your treasured ones. They say, ‘Come, let us wipe them out as a nation.’ O my God, make them like whirling dust, like chaff before the wind. As fire consumes the forest, as the flame sets the mountains ablaze, so may you pursue them with your tempest and terrify them with your hurricane! Fill their faces with shame, that they may seek your name, O Lord” (Psalm 83:1–5, 13–16).

Amen!

The Sin of Anxiety

This section of the Sermon on the Mount deals with forbidden anxiety (6:25–34) and follows the prohibition of verse 19, “Do not lay up for yourselves treasures on earth.” A true follower of Jesus is never subject to but one Master, Jesus, whom he serves with one heart. “No one can serve two masters. ... You cannot serve God and money [mammon, personal wealth or possessions]” (v. 24). Anxiety (Greek, merimnao, “to care for something,” coming from the root word meaning to divide attention) has a wide variety of meaning. In the context, Jesus is warning about what divides our attention from wholly serving Him. We are not to let our focus be divided by the cares of life—what we eat or wear.

  Again, “If your eye is healthy [single, undivided], your whole body will be full of light, but if your eye is bad, your whole body will be full of darkness” (v. 22). Anxiety is to divide one’s attention with the fear that one’s basic needs will not be met. What will become of me? The natural man works very diligently to overcome that fear by trusting his own means and abilities to provide. This desire is the root of covetousness which Paul calls idolatry (Colossians 3:5; Ephesians 5:5). Loving and striving after mammon is idolatry because it divides one’s devotion to something other than God. “You cannot serve God and mammon.”

In the verses before us, the Lord describes the attitude that must characterized kingdom citizens: “Do not be anxious about your life” (v. 25). Anxiety is a profoundly serious sin but often regarded by Christians as a mere constitutional weakness not to be taken sincerely. That it is indeed very serious is evidenced by the repetition of the prohibition: “Do not be anxious about your life” (v. 25), “Therefore do not be anxious” (v. 31), and “Therefore do not be anxious about tomorrow” (v. 34). It is a sin of wicked unbelief that doubts God’s promised provision for the needs of His own.

We must be cautious to distinguish between the care of diligence and that of trust. For example, Paul writes, “If anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever” (1 Timothy 5:8). We are to work and labor to provide for our needs. Jesus is not telling His followers to do nothing but wait for God. Proverbs cautions, “Go to the ant, O sluggard; consider her ways, and be wise. ... She prepares her bread in summer and gathers her food in harvest. How long will you lie there, O sluggard? …  poverty will come upon you” (Proverbs 6:6–11).

The focus of Jesus’ forbidding anxiety is to warn against one’s temporal life dividing and disrupting his single-eyed walk with God. How many Christians have failed to seek first the kingdom of God (v. 33) because they are divided over worldly affairs? This is particularly true today with pandemic fears and economic uncertainty. Satan is having a field day with those who ought to know better—those who, instead of trusting their Father’s wise care and providence, are distracted by unwarranted fears. “Do not be anxious about your life” (v. 25).

The Light of the Eyes

The instruction of Matthew 6:22 and 23 is designed to guide kingdom citizens in the path of righteousness. It follows in the context of laying up of treasures (vv. 19–22). What one believes determines what one treasures: “For as he thinks in his heart, so is he” (Proverbs 23:7, NKJV).

The eye is an amazing instrument, providing sight to the body. Along with hearing and touch, eyes allow a person to live outside his own mind. Here, Jesus likens the eye to a lamp (a light source). In the physical realm, the eye is more like a window through which light passes. Thus, we conclude that Jesus is using the eye metaphorically as the means of understanding spiritual truth. If one’s spiritual eye functions properly—is healthy or single—correctly fulfilling its office, the body is “full of light,” spiritual truth. As the eye allows the body to maneuver properly in its environment, so the single eye provides light to one’s spiritual path. However, if the eye is bad (vision impaired), the body’s freedom of movement is hampered.

 Again, single the eye or clear vision is used here symbolically of the ability to maneuver wisely in the spiritual realm, guided and directed by truth in the mind. The Bible calls this wisdom: “I have taught you the way of wisdom; I have led you in the paths of uprightness. When you walk, your step will not be hampered, and if you run, you will not stumble” (Proverbs 4:11, 12). A single eye has but one objective, the pleasing and glorifying of God in the way of the righteousness. “My son, do not lose sight of these—keep sound wisdom and discretion. ... Then you will walk on your way securely, and your foot will not stumble” (Proverbs 3:21, 23).

The word single has the idea of simplicity, as used by Paul in 2 Corinthians: “For our boast is this, the testimony of our conscience, that we behaved in the world with simplicity [a variation of the term in Matthew 6:22] and godly sincerity, not by earthly wisdom but by the grace of God” (1:12). We need a single eye—clear vision—of what God regards as most valuable, the heavenly treasure. The heavenly treasure is “the surpassing worth of knowing Christ” (Philippians 3:8). Clear vision also shows the way forward to obtain the prize: “That I may gain Christ and be found in him” (Philippians 3:9). The treasure is Christ “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3).

The single eye with understanding guided by heavenly wisdom is important to discern what is essential between the things that differ. So much is thrown at us, and it is a constant battle to distinguish what is good from what is bad.  More importantly, the greater discernment is between what is good and what is best—the will of God. As Paul prayed for the Philippian church, “It is my prayer that your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and so be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God” (Philippians 1:9–11).

True Treasure

When Jesus said, “Do not lay up for yourselves treasures on earth,” He focused on the ruling elite in Jerusalem who regarded wealth as the indication of divine blessing. This concept was based on what Moses said, “You shall remember the Lord your God, for it is he who gives you power to get wealth” (Deuteronomy 8:18). However, what they failed to reckon was that personal wealth was a blessing of covenant faithfulness, the true indicator of divine favor. 

Covetous or ill-gotten wealth is not covered in this covenant blessing. The Jews of Jesus' day were largely guilty, for they "devoured widows’ houses" (Luke 20:47). When Jesus taught, "You cannot serve God and money," "The Pharisees, who were lovers of money, heard all these things, and they ridiculed him. And he said to them, 'You are those who justify yourselves before men, but God knows your hearts'" (Luke 16:13–15).

Solomon wisely observed, “He who loves money will not be satisfied with money, nor he who loves wealth with his income. . . . There is a grievous evil that I have seen under the sun: riches were kept by their owner to his hurt” (Ecclesiastes 5:10, 13). Yet, Solomon also observed that “God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil—this is the gift of God” (5:19). Interestingly, he closed with “For he will not much remember the days of his life because God keeps him occupied with joy in his heart” (5:20). What did Solomon mean by this?

Neither wealth nor poverty is at issue. Neither did the Lord suggest that one’s concern should be only where his wealth was secured—on earth where it is in danger of loss, or in heaven where it is safe. The issue is actually what one makes the joy of his heart. What or who does one truly treasure?

The rich young ruler recognized that his wealth did not give him this joy or sense of security regarding his eternal life. What many readers miss is that Jesus did not condemn the man’s wealth. The problem for rich people is that they tend to look to their riches as the means of their personal fulfillment. It was not his riches that kept the young ruler from eternal life but his love of money. When Jesus asked him to sell all, give to poor, and follow Him, He revealed his heart—what he trusted and loved most. He walked away sorrowful because he could not surrender what he loved. His wealth, not Jesus, was his true treasure.

Unlike the young ruler, Paul said, “Whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ” (Philippians 3:7, 8). In Paul’s case, he treasured his accomplish-ments and privileges in the Jew’s religion. However, when he found Christ, he counted all else as refuse.

In Matthew 13 Jesus illustrated the kingdom treasure that awaited His people: “The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field” (Matthew 13:44). What makes the kingdom is Jesus. Are we willing to leave all for what truly satisfies—Jesus and the kingdom of heaven?

Who Is Your Master?

Matthew 6:19–24 is the fifth division of the Sermon on the Mount. As noted previously, Jesus addressed the errors of the Jews regarding the kingdom of God, His Messianic role, and the nature of His mission. The heart of the issue is how unregenerate and carnal people view life and, thus, the expectations they had of the kingdom and the King. Paul succinctly summarized the truth behind this sermon: “We are debtors, not to the flesh, to live according to the flesh” (Romans 8:12). The carnal mind is fixed on the temporal, not the spiritual. The kingdom Jesus introduced was “not of this world” (John 18:36). It would be in the world, but not of the world (John 17:14).
Our text highlights three things kingdom related: treasures (what is valued), eyes (the means of valuing), and masters (those establishing the values). All humans are debtors (slaves) either to the flesh (owned and controlled by Satan) or to the spirit (owned and controlled by Christ). The last petition in the Lord’s Prayer relates to the hoarding of worldly treasures and cherishing them.

The Jews of Jesus' day wrongly regarded wealth as evidence of divine favor as seen in the account of the rich young ruler (Luke 18:18–30). It is supported in the disciples’ reaction to the remark about the difficulty of the wealthy entering the kingdom (Luke 18:24). In shocked surprise, the disciples asked, ‘Who can be saved?’” (Luke 18:25, 26). Jesus replied, “What is impossible with man is possible with God” (v. 27). Peter reacted with, “See, we have left our homes and followed you.” This underscores the false concept of wealth and divine favor. If Jesus condemned wealth as the means of kingdom entrance, surely poverty assures admission. Jesus does not correct Peter but assures him that all who forsake their own lives for the kingdom (for Christ and His mission now) will be generously rewarded both in this life (not necessarily materially as per the prosperity gospel) and in the age to come. (As an aside, this incident also proves the kingdom to be a present reality, not one on hold for a future millennial reign.)

 Both the Sermon on the Mount and the confrontation of the rich young ruler focus on the evidence of salvation, not the cause. The order of these words in the text is also significant in that Jesus argued from consequence to cause. What one values demonstrates who define his values, the flesh or Christ. “You cannot serve God and money” (Matthew 6:24).

Who is your master? If Jesus is your Lord, you have been born again and your eyes are now enlightened and see what is truly valuable, the greatest treasure, which is Jesus Himself. If Christ is your treasure, then the following words make colossal sense: “For where your treasure is, there your heart will be also” (Matthew 6:21). Love for Christ and treasuring Him above all flow from the same saving grace.

Many believers miss the blessedness of treasuring Jesus because their vision is filled with false worldly allurements. These see Jesus as a fixer and getter of what is hoped will truly satisfy. However, Jesus made it abundantly clear, “You cannot serve God and money [mammon, a Semitic term for wealth]” (Matthew 6:24). As John Piper put it, “Christ did not die to forgive sinners who go on treasuring anything above seeing and savoring God. And people who would be happy in heaven if Christ were not there, will not be there.”

Fasting

Continuing in the Sermon on the Mount, Jesus said, “And when you fast . . .” (v. 16). Jesus assumed that His disciples practiced fasting as it was expected in the Jews’ religion. “Then the disciples of John came to him, saying, ‘Why do we and the Pharisees fast, but your disciples do not fast?’” (Matthew 9:14). This verse reveals two things: (1) fasting was commonly practice among the Jews, but (2) the disciples of Jesus were not following this custom. In other words, there was biblical fasting to observe, and there was mere religious fasting to be rejected. We have a window into this in the parable of the Pharisee and tax collector (Luke 18:9–14) where the Pharisee boasted, “I fast twice a week; I give tithes of all that I get” (Luke 18:12). This regular ritual fasting was nowhere commanded in the OT but was done to boast one’s “godliness” before others. Jesus and His disciples did not observe this practice, as the disciples of John observed. On the other hand, corporate fasting was expected of all Jews on the Day of Atonement and at various times for personal and national reasons, as we shall consider.

Fasting, as a spiritual discipline is not found in the NT epistles but only in the Gospels and Acts. This raises the question of whether it should be of concern to Christians. Praying is unquestionably expected (1 Thessalonians 5:17); however, there is no such command for fasting. It is my opinion that the nature of fasting takes it out of the arena of disciplines. Jesus simply states that fasting must be private and before the Father only (Matthew 6:17, 18).

In Acts fasting and prayer are often intimately connected. The church at Antioch worshiped the Lord with fasting and praying. While they were thus engaged, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them” (Acts 13:2). They obeyed and “after fasting and praying they laid their hands on them and sent them off” (v. 3). This passage is particularly important to our understanding of this neglected practice among the churches. The church worshiped with fasting and prayer, the context intimating that the church was burdened to ascertain divine direction to get the gospel that had so transformed their lives out to the rest of the world.

The book of Acts records the infant church’s seeking to fulfill the great commission to make disciples (Matthew 28:18–20) without the guidance of the NT Scriptures. Now that we have the complete NT, perhaps the need for dependence on the Spirit has lost its urgency. Rather than shrug off what we have afore neglected without conviction, this we should actively pursue because Jesus clearly said, “When you fast.”

Prayer is a work of the Spirit of God. Spiritual warfare demands “praying at all times in the Spirit, with all prayer and supplication” (Ephesians 6:18). Jude’s call to perseverance includes “praying in the Holy Spirit” (Jude 20). Romans 8:26 points to our hope of future glory with the promise that “the Spirit helps us in our weakness.” There is no praying to the Father unless the Spirit enables. We can “pray,” but without the Spirit our words get no attention in heaven. Fasting is the same. Some have suggested that it is only as we are overwhelmed with burden that we simply do not eat, but I would argue that we are not sensitive to the leading of the Spirit to do so. Prayer and fasting must be Spirit-enabled as it was in Antioch. Our lack of fasting ought to cause us real concern and drive us to seek God’s will on the matter.

The Forgiven Forgive

We closed the previous lesson with an observation that the last two petitions of the Lord’s Prayer (Matthew 6:13) are related to forgiveness of debts (v. 12)—temptation and deliverance from evil (bad things, trouble, or pain) or the evil one, Satan (Matthew 13:9). The evidence for this is the word for (gar, a primary particle showing cause or reason for something), beginning verse 14; thus, verse 13 must relate to verse 12.

The subject of verses 14 and 15 explains why forgiving others their debt obligations is necessary. The significant difference in the admonition between verse 12 and verse 14 is the change from debts to trespasses. Some English translations have variously translated the Greek as sin, transgression, offense, or wrongdoing. The immediate context clearly warrants understanding of debts to be wrongdoings that cause offenses. The question before us now is why forgiving offenders is necessary to being forgiven by the Father?

An offense is a debt that the offender owes to the offended. We are indebted to the Father as He forgives our trespasses against Him. This grace should then be reflected in our forgiveness of those who trespass against us. Indeed, our ability to forgive others comes only as we seek grace from our Heavenly Father. This forgiveness, enabled by grace, is more an emotional release to love the offender than actual forgiveness, which requires confession. This explains the need to ask the Lord to protect us from the temptation to harbor grudge, hate the offender, and seek retaliation, which allows the evil one to gain advantage. This freedom also provides the grounds for reconciliation.

Still, we struggle with forgiving others, especially if there is no effort on their part to seek restoration. How do we obey the Lord and continue to love them? What if the offenses are very grievous and beyond the pale? We are to love them as enemies (5:38–48). Although we are still in the flesh, tend to protect self, and get carried away by our emotions, we must forgive others because we are unconditionally forgiven by our Heavenly Father.

A powerful truth that underlies this prayer is largely ignored by most who read or repeat the prayer. That truth is that a forgiven person loves (Luke 7:47). He loves Christ to such an extent that forgiving others is almost automatic. Here Jesus lays down hard facts: a forgiving heart is a forgiven heart. One who refuses to forgive knows nothing of the love and forgiveness of God (Matthew 18:21–35).

Finally, can one really forgive another unless repentance and confession is made to the offended? In Matthew 18:21 Peter’s apparent frustration over repeated forgiveness reveals another issue, trust. The offender was given opportunity to repeat offenses most likely because he was trusted when he should not have been. When we forgive but continue to feel troubled, it may not be a lack of forgiveness but of trust. Even if one is forgiven an offense, that person cannot be trusted without repentance and observable change. Peter reveals the emotional strain associated with this problem, and Jesus informed him that his responsibility was to release the offender emotionally.

A Clear Duty

The U.S. debt-based economy makes it possible for people to have more but to owe more on what they possess. Under normal circumstances people manage their finances adequately. However, when something catastrophic occurs, many are ruined in a heartbeat. Wisdom argues that it is better, if possible, to have little or no debt. In fact, Scripture instructs Christ-followers to “owe no one anything, except to love each other” (Romans 13:8).

Paul connects loving others with financial responsibility. It is loving to “pay to all what is owed to them” (Romans 13:7). Keeping up with one’s financial obligations is a moral duty, but believers also have a greater obligation to Christ’s new commandment: “Love one another: just as I have loved you, you also are to love one another” (John 13:34). Paul shows that this duty fulfills the law (Roman 13:8).

The more relevant question is how this information connects with the fifth petition, “Forgive us our debts” (Matthew 6:12). The Greek noun (opheilema), translated debts, simply refers to what is owed to another. Jesus takes a financial term and uses it metaphorically of trespasses (lapses of uprightness) or offenses. “For [to explain this] if you forgive others their trespasses [lapses in uprightness], your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses” (Matthew 6:14, 15). To forgive someone is to release them from their debt obligation. We have plenty of debt to God of which we are mostly unaware due to our ignorance of what God expects of us.

In the Lord’s Prayer we are to ask God to release us from these debt obligations. These offenses are, more often than not, omissions. We offend others more often by what we fail to do for them than the sins we might commit against them. Because of the flesh (that we are required to kill everyday through the Spirit, Romans 8:13), we tend to be more focused on ourselves than on others. About this Paul wrote, “So, then, brothers, we are debtors” (Romans 8:12). Debts are not so much overt sins against others as failures to glorify God as salt and light. Believers fail to “shine before others,” having no good works that may be seen to glorify the Father (Matthew 5:14–16). These omissions can be forgiven only as we forgive the offenses others have committed against us.

Why would the Lord condition forgiveness in that way? First, this request is not for salvation and forgiveness leading to eternal life. This request is family business between brothers and sisters in Christ. These “saints” are duty-bound to “hallow” (make holy) their Father’s great Name and so glorify Him in the earth as kingdom citizens doing the will of God.

Second, the last two petitions connect to this debt. This is seen by the explanation of verses 14 and 15. Thus, we must not misread the sixth petition as suggesting that God tempts or causes temptation (James 1:13), but see it, rather, as rhetorical, asking protection from failure to love others and, so, cause them harm (evil). “By this all people will know that you are my disciples, if you have love for one another” (John 13:35).

Debts Forgiven

The second request (of four, Matthew 6:9–13) having to do with the petitioner’s needs is a request to have one’s debts forgiven. Debt is defined as something owed or due, and becomes a problem, a failure, when it is not paid. Since one’s sinful flesh makes full obedience impossible, a debt to God is incurred. The only thing one can do is to ask acquittal for the failure. The Bible defines sin in terms of guilt, not failure. So, the reference here is to failure, not sin.

All God’s creatures owe Him sincere and perfect worship, which is evidenced by earnest and perpetual obedience to His Word and will. None can ask to be released from these obligations. Since one’s sinful flesh makes the full payment of this debt impossible, the only thing one can do is to ask acquittal for failure.

Paul argued, “So then, brothers, we are debtors” (Romans 8:12). How so? Paul explains, “If you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live” (Romans 8:13, ESV). Paul’s discussion here (Romans 8) ties it to the Lord’s Prayer by the principle that underlies both. The principle is expressed in the first petition, “Hallowed [to cause to be revered and respected] be your name,” a request instituted by the divine/human connection in creation. Humans were created to glorify God by doing His will in the earth.

Jesus previously addressed the blessedness of those who are persecuted for righteousness sake (Matthew 5:10, 11). He then stated the cause of the persecution: “You are the salt of the earth. ... you are the light of the world. ... Let you light shine before others, so that they may see your good works and give glory to your Father who is in heaven” (vv. 13, 14, ESV). In other words, earnest and perpetual obedience to the heavenly Father by His children is the means whereby they reflect His holiness and hallow His name; and, for which they will be persecuted by those who love sin and darkness.

Believers fail to glorify God when they live according to the flesh, by which they incur debt to God. Therefore, they must ask forgiveness. This failure also involves sin, as is clear in Luke’s version: “Forgive us our sins, for we ourselves forgive everyone who is indebted to us” (Luke 11:4). To sin is to “come short of the glory of God” (Romans 3:23) through violation of God’s law (1 John 3:4); debt is what one owes another due to the failure of obligation. Jesus took on Himself the wrath incurred by the sins of His people and, in so doing, He canceled their debt also. “God made alive together with him, having forgiven us all our trespasses [offenses], by canceling the record of debt that stood against us with its legal demands” (Colossians 2:13, 14, ESV).

Paul gives a fuller development of the means whereby believers can hallow His name. “For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!’ The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him” (Romans 8:14–16, ESV). Is there not a clear correlation here with the Lord’s Prayer?

Daily Bread

Returning our attention to the model prayer, we note that it consists of seven petitions; the first three relate to their God (three being the divine number) and four concerning the personal needs of the ones praying (four being the number of creation). The fourth petition briefly addresses the believer’s concern about daily needs: “Give us this day our daily bread” (Matthew 6:11a).  This brief statement is the only part of the prayer that relates to one’s physical needs. It does not ask for weekly or monthly bread. It does not seek permanent security for life. Later in the passage, Jesus developed the folly of unwarranted concern over these necessities (vv. 25–34). “Do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing?” (v. 25). Christ-followers are to leave the concerns about their daily needs in the hands of their loving Heavenly Father.

Bread is used symbolically of what is necessary to sustain life, both physically and spiritually. Jesus called Himself the Bread of Life (John 6:35, 51). John 6 records the miraculous multiplication of a boy’s simple lunch of five biscuits and two sardines by which a hungry multitude was fully satisfied. Afterward, the people sought Him out again, but He rebuked them, “You are seeking me, not because you saw signs [proof of my Messianic office], but because you ate your fill of the loaves” (John 6:26). In other words, the people were not seeking Jesus to be their Savior and Lord; they just wanted the food He could provide for their empty stomachs.

People generally tend to be far more concerned about their physical wellbeing than their status with God. The gospel is about eternal life. Although one needs food, raiment, and shelter in this life, these things have only temporary value if one does not have eternal life. “Our daily bread doth but fatten us as lambs for the slaughter if our sins be not pardoned” (Matthew Henry). Therefore, Jesus urged, “Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you” (John 6:27).

The will of God, for which we are to pray in the third petition, was the driving consideration of the Savior’s life. He said, “I have come down from heaven, not to do my own will but the will of him who sent me” (John 6:38). God’s will must likewise be the motivation of all He creatures. Jesus concluded, “For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day” (John 6:40). Eternal life is the greatest need and Jesus is the Bread that satisfies that need. “This is the bread that comes down from heaven, so that one may eat of it and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh” (John 6:50, 51).

A Powerful Church

“The Lord added to [the church’s] number day by day those who were being saved” (Acts 2:47).

In an article entitled, What Did They Mean, “Believe in Christ?” (April 17, 2020) on the Midwestern Theological Seminary’s resource website, For the Church, Jim Elliff wrote:

“In the early days of Christianity, scores of people believed. It is the suddenness of belief that shocks you. In a moment, before a day was over, or before a few days had elapsed, so many turned from paganism or centuries-old religious traditions to Christ. ... In all cases, it seemed that it was a sudden experience that turned them from unbelief to belief.”

The article develops what believing in Jesus meant—fully embracing His person, His values, and His vision. When one genuinely believes in Jesus, he becomes a follower, or in Elliff’s words, “Believing is buying in fully to the way of Christ, his vision for the world and for life.” This requires that believers count everything once valued as worthless because they now embrace the superior worth of Jesus.

Turn the focus now to the church. Why was the church more powerful and influential in its beginning than it is today? The Lord has not changed (Hebrews 13:8). His purpose for His church has not been thwarted (Matthew 16:18). His commission has not been withdrawn (Matthew 28:19). So, why is there such a difference between the powerful early church and her seeming fruitless modern version?

The reason is found in Revelation and the letters to the seven churches (Chapters 2 and 3). It did not take long for these congregations besieged by the enemy to succumb to serious errors. All the epistles in the NT support this fact.

The churches referenced in Revelation are typical of churches throughout the gospel age. Of the seven, only two (Smyrna and Philadelphia) escaped Christ’s criticism. The rest either failed in obedience to Christ or tolerated corruption of His doctrine. For example, cold Ephesus abandoned the love she had in her founding. Dead Sardis did not complete her assigned works. Luke-warm Laodicea did not recognize her miserable condition. On the other hand, Careless Pergamum allowed false teachers. Tolerant Thyatira encouraged shameless doctrines. Nevertheless, whatever the error or sin, there remained in each church a few saints faithful to Jesus. They had ears to hear, receiving Christ’s instruction to overcome and persevere for which they were promised rewards in the glory of the eternal kingdom (2:7, 17, 24–29; 3:4–6, 20–22). So it is today.

Thus, in Elliff’s closing words, the key to this faithfulness is “seeing the beauty and power and excellence of Christ.” A friend recently posted: “If you don’t miss the church when you miss church, there’s sure to be something missing somewhere else.” What is missing is one’s devotion to Christ. A church is a congregation of devoted Christ-followers united to enthusiastically worship of Christ, longing for Him through prevailing prayer, hungering to know more of Him in His Word, loving and serving Him and His people through fellowship, and selfless stewardship of possessions (Acts 2:42–47). Oh, that God would grant us in these last days a revival that would return His church to her original condition for His glory.