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).