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Covers Matthew 3-7 #5
of the tishbyte
Foundational Bible Study series:
#1 of the New Covenant section ©1997 Tishbyte Publishing
q Preparing the way m The prophet Isaiah declared that before Messiah came, one would go before and prepare the way (Isa 40:3-5) This person would "Make the path straight." m In what way must the path be made straight? t Mal 4:5,6 -- This messenger, now referred to as "Elijah" would: 1 Turn the hearts of the fathers to the children 2 Turn the hearts of the children to the fathers His message would be one of restoration and reconciliation, especially in the area of relationships. t Why? "Lest He (Messiah) strike the earth with a curse." t This ministry is of utmost importance to the fulfilment of the hope of Messiah. Mal 2 & 3 pivoting on 3:1 highlights this theme m Luke 1:5-25 -- These prophecies were fulfilled partially (or in their initial application) through John the Baptist (Matt 17:12,13) t vs 15-17 gives specific points regarding his ministry A will turn many of the children to God B will go before Messiah C will turn the hearts of the fathers to the children (as in Mal 4:35) D Will make ready a people prepared for the Lord Q Why must there be a people prepared for the Lord? A Mal 4:6 "Lest Messiah strike the earth with a curse." l Mal 2 & 3 speaks of many sins committed both by the general public as well as their leaders. l Under these conditions, God cannot bless His people because God's justice demands obedience. l However, God's mercy accepts repentance where obedience has failed. repentance accompanied by the appropriate sacrifice covered man's disobedience under the old covenant. l For God's kingdom to be a blessing and not a curse, the people (or a representative portion) must be repentant. m John's message of repentance Matt 3:1,2; Mark 1:2,3; Luke 3:5,6; Matt 3:4-7; Luke 3:8-20 t His message (Matt 3:2) was "Repent, for the kingdom of God is near." t Matt 3:6, People came confessing their sins. Confession is a vital part of repentance t The people were baptised (immersed). This was the means provided in the Torah for becoming purified from any kind of defilement. t The people were commanded to bear "fruits worthy of repentance" -- not just verbally repent but to turn their lives around. t They were commanded not to trust in their religious sense of security. No one was exempt from the need to repent. All classes of society were addressed. m This message brought about a movement of repentance which altered the mood of Jewish society of the first century and prepared the ground for the ministry of Messiah. m Matt 17:10-13 The prophecy regarding the Elijah type ministry was only partially fulfilled in John, but will have its complete fulfilment in the end times bringing restoration not only to Israel but to the Church as well. m The meaning of baptism (immersion): t In the Torah, immersion is prescribed as part of the purification process for those who have contracted ritual defilement -- i.e. by touching a human corps or an animal carcass; after recovering from a disease such as leprosy or an issue of blood, various female problems; after touching one with such a defilement; sexual intercourse or seminal excretion, giving birth, etc. (for references, see previous lessons in this series -- especially The Holy Spirit in the Torah and the Prophets) t This involved fully immersing oneself into a flowing river or stream, or a pool into which water has flowed by natural means -- not poured from a vessel. (see: Mishnah: Mikvaot; for the early Christian understanding, which was similar to the Jewish, see: Didache 7) t Gentiles wishing to accept the yoke of the Jewish Law underwent immersion as a part of their initiation into Judaism -- purifying themselves from their uncleanness as Gentiles. t John commanded people to be immersed, purifying themselves of their lack of faith and obedience to the covenant. The lack of faith and obedience constituted a defilement that disqualified the people from the covenant blessing. Cleansing came through repentance and immersion. m John's introduction of Messiah Matt 3:13-17 t John announced that just as he himself baptised in water, Messiah would baptise people in the Holy Spirit and with fire. t Jesus was indicated as being the promised Messiah through receiving all of these baptisms. 1 He was baptised in water by John 2 He was baptised in the Holy Spirit, who descended on Him as a dove 3 Matt 4:1-11 or Mark 1:12.13 -- Part of the baptised in fire involved being driven into the wilderness and being tempted by the devil.
q The appearance of Messiah -- Mark 1:14-34 m His message, (vs 15) 1 The kingdom of God has come (in Hebrew, "draw near" and "arrived" are synonymous) 2 Repent 3 Believe the Gospel (good news) m Jesus re-emphasised John's message by saying, "repent and believe the gospel." t The requirements of man under the covenant are obedience and faith. t The remedy for failure to believe and obey are "repent and believe." The following table clarifies this principal:
t Repentance simply means to turn around. We can examine John's command to repent, to see what this involves: 1 Don't say, "we have Abraham as our father" -- Stop trusting in your own religious self sufficiency. Realise that no matter where you stand, God requires faith and obedience. Repentance is not only a one time act, but an ongoing attitude of complete dependence on God's mercy, knowing we can never measure up to His standards of justice -- a constant "turning around" from our natural tendency to rely on our own ability, to God's mercy. 2 The people came confessing their sins -- Confess your sins of disobedience and lack of faith. If your faith is in your own ability, it is not the faith God requires. It is dead works. repent of it. 3 [The people] were baptised by him -- Immersion, here, means a cleansing from defilement. Receive the cleansing Jesus came to give. If you are just now coming into Christ, receive baptism in water. If you have already been baptised, receive the cleansing through His blood (I John 1:7-9) and His Word (Eph 5:26). 4 Bear fruits worthy of repentance -- Entering the kingdom of God entails a change of lifestyle. Determine to be obedient to Messiah's covenant. Have faith for God's strength and God's ability to enable you to obey. God never commands you to do anything that He doesn't also give you the means to accomplish. The next section shows you how to exercise faith. t vs 16-20 -- an example of repentance v vs 17 -- Follow me, and I will make you become fishers of men. Jesus called Simon and Andrew to change their lifestyle. Y Repent doesn't always mean a change of occupation as in the case of Simon and Andrew, but their lifestyle was certainly changed (we already looked at what we repent from in our study of John's message). Y Jesus described the new lifestyle in terms of Simon and Andrew's present occupation -- that of fishermen. The same description applies to our calling in Christ: l fishing for "men" by proclaiming the kingdom of God, and commanding them to repent. l Our message is, "Follow Jesus, and you will become a fisher of men." One big advantage in "fishing for men" that is not present in "fishing for fish" is that the "fish," in our case, are able to join us in fishing for more men. l The whole principal of discipleship is encapsulated in Jesus's command to Simon and Andrew. It is growth by multiplication. That is how the kingdom of God is to be expanded. l Repentance is from disobedience and lack of faith to a lifestyle of expanding God's kingdom through discipleship. t faith can be summed up by the statement of Jesus found in Mark 11:22-24 v vs 22 -- Have faith in God is literally translated Have the faith of God. It is not simply mental exertion, but an energy provided by God. It is available to those who have repented, and chosen to come to God. God meets the repentant individual by providing faith. v vs 23 -- ...shall not doubt but believe... Direct that God-given energy towards receiving that thing you know in your heart God wants you to have (basing it on a covenant promise in scripture). Don't doubt but believe. v vs 23 -- Whoever shall say... he shall have whatever he says. Speak forth that thing you are claiming by faith. Repeat the covenant promises out loud. v vs 24 -- ...believe that you receive... present tense -- because you have asked by faith, believing it is yours right now, whether you see it or not. v vs 24 -- ...you will have them. It will come to pass physically in God's time -- if you don't doubt. v First and foremost, faith goes with repentance. The first thing you must believe for is strength and ability from God to obey His covenant (Eph 3:20; Gal 5:16-22; Phil 4:13; II Cor 5:17). Y We have repented by turning from our previous lifestyle, and our ability to make it on our own, to a total dependence on God's mercy. Y Now we excercise faith in God's mercy, as revealed in the cross of Jesus the Messiah, Y also faith must be in God's strength to carry out the decision. The ongoing attitude of repentance should remind us that it is only by faith that we can have the ability and strength to do what we should. v Remember it is God's faith (Mark 11:22) and therefore not a tool for the fulfilling of selfish ambition. Where selfish ambition comes in it must be repented of by following all the steps in the previous section. t Throughout the New Testament the message of repent and believe is shown as the requirement for entering the kingdom of God. v The book of Acts has the most clear examples of how the gospel should be preached: Y Acts 2:38 -- repent and be baptised Y Acts 3:19 -- repent and be converted Y Acts 17:30 -- God...now commands all men...to repent Y Acts 20:21 -- repentance towards God and faith towards...Christ v Heb 6:1-2 lists the elementary teachings of Christ or the foundations of the kingdom -- six in all. (This was written to people who were well versed in these things, thus the exhortation "not laying again." However they must be taught to us in order to understand the kingdom of God) All of them can be seen directly or indirectly in the message of John the Baptist and Jesus Y repentance from dead works -- preached by both John and Jesus Y faith towards God -- preached by Jesus: "Repent and believe" Y Baptism's (plural) -- baptism in water for repentance which John administered and Jesus also received, and baptism in the Holy Spirit and in fire which Jesus not only received, but was also to impart Y Laying on of hands -- often included in baptism, and commanded in the Torah as accompanying various sacrifices and other rituals. Y Resurrection and Y Eternal Judgement -- both will have their fulfilment when the kingdom of God has fully come. They have always been understood by the Jews as being a part of the advent of Messiah
q The ministry of Messiah -- Mark 1:14-34 m Jesus had been anointed by the Holy Spirit through John's baptism. t His title is "Anointed One" or "Messiah" (the Greek translation of this word is "Christos" or, as pronounced in English, "Christ") t Even though Scripture confirms His deity, he laid that aside to become born as a man (Phil 2:5-11). v It was necessary for Him to be born as a man in order for the plan of redemption to be fulfilled. It had to be accomplished by a member of the human race. v The fact that he relinquished the status of supreme God, and even went so far as to be born as a man, and then to die, and go to the lowest parts, shows the ultimate act of humility. t Acts 10:38; John 14:10 -- It was therefore as a simple human being, but anointed by the Holy Spirit that Jesus accomplished His work on earth. t Under this anointing, during the 3? years of his earthly ministry, Jesus did 3 things: 1 boldly announced the gospel of the kingdom 2 confirmed the arrival of the kingdom through signs, wonders and miracles 3 taught regarding the kingdom of God These 3 points are expanded in the following section: m Having been anointed with the Holy Spirit, be began to boldly announce the gospel of the kingdom t "Gospel" is translated from a Greek word "Evangelion" meaning "good news." It is used in the Bible to mean the "news of the arrival of Messiah's kingdom." t By boldly announcing "The time is fulfilled, the kingdom of God has arrived," Jesus was summing up the hope that was in the hearts of the people. v This was the language of the prophets in declaring the hope of Messiah. v John the Baptist had further excited their expectancy of Messiah through his message. v There was no doubt in everyone's mind what Jesus's declaration meant. t The full implication of the gospel of the kingdom of God v God's attributes of justice and mercy are about to be fully realised on the earth v The authority of Satan is about to come to an end v Man's uncleanness is about to be once and for all dealt with, thereby reconciling man to God mJesus confirmed the message of God's kingdom through signs and wonders proving that the kingdom of God that He proclaimed did indeed have power over the works of Satan, and over the effects of man's separation from God. t Many think of Jesus as one of the "great teachers" of history. This shows a misunderstanding of His actual role, and how he was perceived in his time. A thorough examination of all the facts (even by secular historians such as E.P.Sanders in Jesus and Judaism), shows that he was viewed more as a miracle worker. A teacher would not have gained such a large following as Jesus did. His role, as perceived by the people in his day (remembering the tumultuous times, and the level of Messianic expectancy described in the last lesson) was as follows: 1 He was seen and heard boldly proclaiming that the kingdom of God had arrived. 2 He demonstrated the message of the kingdom through signs and wonders. Y The signs and wonders are what drew the larger crowds to Jesus Y Signs and wonders will be demonstrated when: a the anointing of the Holy Spirit is present b the kingdom of God is being announced And ... 3 ...(see following) m Having drawn the crowds, Jesus began to teach about the kingdom of God. t All of the parables have one theme in common: the kingdom of God. t Citizens of the kingdom of God gain a full understanding of God's ways. The Torah is written on the hearts, and understood fully in relation to God's character and attributes (Jer 31:33). Jesus, therefore, clarified the Father's intention in giving the Torah by defining certain commandments in terms of ultimate justice and ultimate mercy. i.e: v The intention behind the commandment, "Thou shalt not commit adultery," was to bring man into harmony with God's standard of justice in the marriage relationship. One who is thoroughly in harmony with God's attribute of justice will not only refrain from committing adultery, but will also keep his mind pure from the suggestion of it (Matt 5:27,28). v To harmonise one's self with God's attribute of mercy means loving our neighbour as ourselves (Lev 19:18). To be in absolute harmony, means to love even our enemies (Matt 5:44), and to treat even the undesirables as we would want to be treated (Luke 10:27-37). t These and many other of Jesus's statements reflect what is the natural result of the Torah being written on our hearts. Therefore you shall be perfect, just as your Father in heaven is perfect (Matt 5:48).
q The Foundational Sayings of Jesus (Matt 5-7) m Matt 7:24-27 -- The parable of the house on the rock and the house on the sand t ...whoever hears these sayings of mine... refers to the sayings of the last three chapters t By comparing the one who hears and does "these sayings" to the wise man who builds on the rock, Jesus is stating that the sayings found in these 3 chapters are foundational for faith and conduct. t These three chapters are therefore the starting point for studying of the foundational principals of Heb 6:1,2 -- especially repentance and faith. v repentance and faith -- throughout Y repentance especially strong in chap. 5,6 Y faith especially strong in chap. 6,7 v baptisms and laying on of hands Y ch 5:23,24 -- bringing one's gift to the altar in a state of disharmony has parallels to the subject of uncleanness, whereby washing was required Y ch 7:7-12 -- ask ... seek ... knock -- applied by Luke to the Holy Spirit (Luke 11:9-13) Y ch 7:15-20 -- knowing the tree/prophet by the fruits -- indirectly refers to the supernatural prophetic aspects of Baptism in the Holy Spirit and laying on of hands Y ch 7:21-23 -- "Have we not prophesied/cast out demons/done wonders in your name? -- same as above v resurrection of the dead -- inherent in the word kingdom Y the 9 kingdom attitudes -- ch 5:3-12 Y Lord's prayer ("your kingdom come") -- ch 6:9-13 Y ...seek first the kingdom -- ch 6:37 Y Belief of the resurrection was always held alongside the hope of Messiah's kingdom v rewards Y the 9 kingdom attitudes -- ch 5:3-12 Y cutting off what offends -- ch 5:29-30 Y ...they already have their reward -- ch 6:1-6; 16-18 Y laying up treasures -- ch 6:19-21 Y "depart from me" ch 7:21-23 m Kingdom qualities -- Matt 5:3-12 describes the heart attitude of the one who would have a part in God's kingdom t Note: The phrases, "kingdom of God" and "kingdom of heaven" mean exactly the same thing. One would often use the word "heaven" to signify "God", as the exclaimation, "Heaven forbid!" suggests; meaning, of course, "God forbid". t poor in spirit -- the literal wording can be taken to mean, "it's okay to be rich, just be humble as a poor man." The actual reference Jesus most likely had in mind is Isa 66:2 ... But on this one will I look: On him who is poor and of a contrite spirit, and who trembles at My word. "Poor in spirit" therefore means: v consciousness of one's spiritual shortcomings; knowing that one is insufficient in and of oneself to qualify for God's kingdom, and therefore repentant and contrite for one's shortcomings v The humility that results from such awareness is the very attitude required to fully take part in the kingdom. t mourn -- sorrow for one's own sins and for those sins and injustices one sees around about. It arises from deep dissatisfaction with the way things are -- i.e.. hypocrisy, injustice and general arrogance one sees where it shouldn't be. The groaning and travail that arises from the dissatisfaction brings about the spirit change in climate. These divine results of the travail are what will comfort the mournful. t meek -- humble, unassuming, fully trusting God to bring about justice on one's own behalf, thereby reacting in the opposite spirit to what one faces in society, i.e.. reacting to hate with love, pride with humility, etc. This attitude, though not out to help oneself, will ultimately conquer all. t hunger and thirst for righteousness -- Only spiritual hunger will drive one towards the kingdom of God at the necessary pace to actually arrive. When one does arrive, one knows ultimate satisfaction. Lack of hunger is the worst trap to fall into. As in biological life, it is the instinct that keeps one alive. t merciful -- easily touched by another's needs. Easily moved with compassion. This was the secret of Jesus's being in the centre of His Father's will. His greatest works were accomplished when He was "moved with compassion" (Matt 9:36; 14:14; 15:32; Mark 1:41; Luke 7:13). In this state of mind/spirit one is sensitive to the movings of God's Spirit to accomplish the things closest to God's heart with no other motive but that of God's mercy. One is then also on the receiving end of God's mercy both for oneself and for others. t pure in heart -- single minded; no hidden agendas; One's only desire is to be close to God, satisfied with nothing less than pure love, pure anointing, pure motives, pure presence of God, and the glory going only to God. They will receive just that -- they'll see God in His pureness. t peacemakers -- those who facilitate the coming together of members previously disjointed; desires to include rather than exclude; desires unity and hates strife; goes out of the way to bring together those whose (perhaps only) common denominator is that they desire to go with God. They are the sons of God as this is God's own desire (John 18:26) t persecuted for righteousness sake ... when all men revile you and persecute you -- those who have all of the above attributes to the extent that people notice and begin to react. When going all out to see the kingdom of God established, the kingdom of Satan will react. v vs 10 would refer to persecution coming from authorities, as the word persecution literally means to be pursued, as though by authorities, or an organised group. v vs 11 -- "all men", meaning family, former friends, neighbours and the public at large. This comes on a more personal level. m Salt and light -- ch 6:13-16 t You are the salt of the earth: but if the salt loses its flavour... Salt, while it cleanses, also irritates. The 9 kingdom attitudes are the flavour, but to Satan's kingdom, they are an irritant. Don't allow the persecution that comes as a result manipulate you into decreasing your "saltiness". t Israel is called to be salt and light -- ever since time God called Abraham promising that his descendants would be the channel of God's blessing. At the moment, the Church (mostly the gentile believers) are filling that function, but Israel's role is to be there doing it as well (both Jewish believers along side gentile believers in the context of the Church). However, as salt, if the 9 kingdom attitudes are lacking, the flavour is gone and the salt is therefore useless. v uses (Luke 14:34,35) -- in rock form, salt was dug up from the Dead Sea area and was used to spread over the "dung hill" after going to the toilet, so as to contain the contamination. Also, it was used in food as seasoning. It is also known to help maintain water absorption in the body. v The kingdom of God, especially, is to carry out this function. However, Israel, the nation chosen to present Messiah to the world, had failed this role. Y Cleansing effect was gone. There was nothing to contain the contamination of evil influences in the world. Y The light was hidden (vs 14-16). There was nothing to lead the world to God's kingdom. v The gentiles, having been added to the kingdom, must likewise be careful to maintain it's saltiness and light by maintaining the 9 kingdom attitudes, especially as the end draws near. m Fulfilling the law -- Matt 6:17-48 t "Destroy the Torah" was a common idiom among the rabbis. After one rabbi gave an outlandish interpretation, he would be often accused by another, who would say, "You destroy the Torah!" meaning that he had watered down or neutralised some particular commandment or other, or made it meaningless. The original rabbi could answer, as Jesus did, "On the contrary, I've established it!" (The Hebrew word for fulfil was used to mean "establish" in this usage) Then he would go on to show how he was in actual fact, giving prominence to that commandment he was accused of neutralising. t Jesus went on to demonstrate that the way of the kingdom of God is not that of running roughshod over the commandments, but rather to go back and observe what were God's intentions when He gave the commandments in the first place. v It's always been believed by the rabbis that Messiah will clarify the Torah when he comes. Here he does so. If anything, certain commandments, according to God's original intentions, are to be adhered to more strictly even than the Pharisees kept them. v The elders of the Great Assembly, which was founded by Ezra, said, "Build a fence for the Torah" (Mishnah: Pirke Avot 1:1). This means to teach what measures are necessary so as to insure that one doesn't violate the principals behind the individual commandments. Jesus shows here how individual commandments reflect God's intentions, and thus, "builds a fence for the Torah." t vs 21-48 -- the commandments: (note: For many of the following, and other passages, a clearer meaning can be understood once we realise that Jesus most probably spoke Hebrew, as many scholars now believe, and that the Greek text is a word for word translation that preserves the Hebrew usages and idioms in their original form. Translating them back into Hebrew again, one can recognise meaning that didn't appear in the Greek. Do understand this in detail, read: Understanding the Difficult Words of Jesus, by David Bivin and Roy Blizzard Jr., Destiny Image Publishers, Shippensburg, Pa. 17257, USA,1983,1984) v vs 21-26 You shall not murder (Ex 20:30) -- Not only must one refrain from actual murder, but also from the state of the heart that can eventually lead to murder: hate, anger etc. Y Lev 19:17,18 shows that God's commandment is the opposite of these attitudes. Love your neighbour as yourself, in its original context, also means not holding a grudge, and also entails rebuking ones neighbour so as not to let the emotions be pent up inside where they would ultimately result in murderous intent. Y Such a negative attitude (vs 23,24) is equated with uncleanness which disqualifies one from bringing a gift to the alter. Eph 4:26 brings in another facet to complete the picture. Don't let the sun go down on your wrath. When there was uncleanness, one was required to "bath" oneself by ritual immersion and "be unclean until evening". Jesus and Paul are saying that one has until evening to cleanse oneself of the uncleanness of anger and grudge, so as to offer a pure offering at the alter. l This not only includes a grudge we may have, but also grudges others may have against us (vs 23) l Moreover, be quick to agree with your adversary. How so? When he or she is offended by something you don't remember saying or something they misunderstood you to say. Don't belabour the point but ask their forgiveness for what they thought you said. Their relationship with you is more important than the fact of whether it was this or that, or your pride. If you belabour the point, you will be bound, as though in prison by ours and their bitterness. v vs 27-30 You shall not commit adultery (Ex 20:14) -- Y Not only refrain from the act, but from the lust that can eventually lead to the act Y vs 29,30 -- Remove from yourself, or remove yourself from anything that you know will ultimately cause you to fall into sin, even if it's your right eye or right hand. l This is, of course, figurative, as it is, in the end, not these that cause you to sin, but rather, the double mind. After all, what sin can one perform with one's right eye that one can't do just as well with one's left eye...etc? l If a situation, a position, a possession, a goal or desire, or your own proximity to a person makes you vulnerable, even if it/he/she is as precious to you as your right eye or right arm, remove it, even if it hurts as much as cutting off your arm or eye. Then you will be left with the single mind that it takes to inherit the kingdom of God. v vs 31,32 Provision for divorce (Deut 24:1) -- God's intent in the guidelines for divorce found in the Torah, was to uphold the sanctity of the marriage relationship. Divorce is therefore not a light thing. Relationship must be given priority ahead of all personal desires, dreams and goals. v vs 33-37 Against swearing falsely (Lev 19:12; Deut 23:2) -- God's intention was to uphold the sanctity of one's word of honour. If one has to make an oath every time one means to keep one's word or tell the truth, his word has been cheapened. A mouth that can't carry one's own word with integrity is likewise not worthy to speak God's word with Authority. v vs 38-42 An eye for an eye and a tooth for a tooth (Ex 21:24) -- was meant as a guideline for carrying out civil justice. But don't be a stickler for justice for it's own sake or for the sake of pride. In your own life and relationships, don't let "tit for tat" become your rule of life. Y But I tell you not to resist an evil person (vs 39) -- In Hebrew, this do not infer that one must let unscrupulous people endanger one's safety or welfare. In that case it is one's responsibility to protect oneself by turning to the civil authority, whose guideline is then, "eye for eye and tooth for tooth". Y The Hebrew meaning expressed by the Greek transliteration is actually, "Don't compete with an evildoer." Jesus was reiterating Psalm 37:1 and Proverbs 24:19, which state, Do not fret because of evildoers. Y Paul says in Rom 12:18, Where it is possible (or where it's up to you) live at peace with all men. Where the opponent is not some gangster or some unscrupulous person, but rather a "proud neighbour", and where the damage is in the form of public insult or slap in the face or something of that nature; or where returning good for evil will defuse a tense situation, then be the peacemaker. Y If involved in a civil suit (not a criminal act against you as described earlier) then try to settle "out of court", giving your tunic and your cloak if that will bring peace. It's better to suffer injustice than to be "right" at the expense of the testimony of the kingdom. On the other hand, if the unscrupulous were simply walking in and out of your house with anything they can get their hands on when it's in your power to stop it, that would be a bad testimony. Y Jesus ends this section with two lines in poetic fashion: Give to him who ask you, And from him who wants to borrow from you do not turn away "Give" in Hebrew is often synonymous with "lend". This parallels Prov. 25:21, If your enemy is hungry, give him bread to eat, and if he is thirsty, give him water to drink. In so doing, you reap read-hot coals on his head, and the Lord will reward you. If the "bad neighbour" in vs 39 & 40 is suddenly in need, you be the one to help him out, and lend a helping hand. v vs 43-48 Love your neighbour (Lev 19:18) and hate your enemy Y The first half is written Torah, the latter half was inferred from some passage outside the context of relationship and not literally quoted from the written Torah (probably from Deut 23:3-6). As far as relationships, Jesus elsewhere included even Samaritans (outcast in those days) as being within the context of love your neighbour as yourself. Y To only love one's friends is to remain in a static state. One moves only within the same circle one has always moved in. Mafia Godfathers and pagan cultists do as much But to love one's enemies expands that circle to include the previously excluded. That is the dynamic of the kingdom of God -- an ever expanding circle that will ultimately engulf the whole world through love. Y God's intention from the beginning has been for that circle to expand -- for Abraham's descendants to be a blessing to "every family on Earth". It is therefore required to all who would be a part of the kingdom of Messiah to love one's enemies. v vs 48 Therefore you shall be perfect, just as your Father in heaven is perfect -- To fulfil all these commandments in the way they are in the kingdom is to fulfil Lev 11:44-47 & 20:24-26 Be holy even as I am holy. Y The emphasis has been on repentance Y The Torah shows us how holy God is Y Jesus has emphasised further how the commandments highlight God's holiness Y The 9 attitudes in vs 3-12 are the attitudes of repentance whereby one realises how far short one comes of God's standards, but who also determines to become transformed to God's standard of holiness. This can only happen by faith. Matt 6 begins to talk about sincere faith. Matt 5 showed us what is the prerequisite to this faith -- repentance that: 1. acknowledges how far short one has fallen 2. determines to be transformed by those standards m While maintaining this as one's constant attitude, faith becomes the enabling factor. But only as a repentant attitude is maintained can faith retain its vitality in the following ways: t ch 6:1-6,16-18 without hypocrisy • Take heed that you do not do your charitable deeds before men -- Where true faith is present (under girded by a repentant attitude, freely acknowledging where one is falling short) it makes no difference what the public sees because true faith is to God. This is not to be confused with the concept of letting one's "light shine before men" (5:16). That verse speaks of the fruit of one's repentant attitude and life of faith, not of attempting to prove one has faith. v Giving by faith (vs 1-4) is done to God as a response to God, not as an enhancement of one's public image. If no one knows it, so much the better. v Prayer and fasting as to God (vs 5,6,16-18), not for show. Whether or not some first century Jews actually blew a trumpet before doing their good deeds, or if it's simply a figure of speech, it doesn't matter. If one bows ones head before eating in a public place or in a restaurant so it can be seen that one is "saying grace" but one's mind isn't directed towards God, one is just as guilty of hypocrisy as some of the affluent Jews Jesus spoke of. t vs 7-13 faith is confident that God is listening • when you pray, do not use vain repetituons ... v Constant repeating of formulas is useless without faith -- i.e.. mantras, incantations, seders, liturgy, "word of faith" confessions -- simply repeated as a ritual will not guarantee anything. v However, the fact that Jesus did give us a prayer in "seder" format (vs 9-13) shows that seders and liturgy can be used as long as faith is the force behind the words and one's heart is directed towards God. v The prayer in vs 9-13 is also a model that illustrates that prayer should cover 7 basic needs of the believer (courtesy of Larry Lea): 1 the paternal need • Our father in heaven (vs 9) -- intimacy with the Father has been the divine intention ever since God created man for that purpose 2 God's holiness • Hallowed be Your name -- recognising that He is holy, and it is only through His attribute of mercy, made available through Jesus's atonement, that we can come to Him 3 God's priorities • Your kingdom come... (vs 10) -- Seek first His kingdom. Our prayer energy should be channelled towards seeing God's ultimate plan fulfilled on earth as it is in heaven 4 God's provision • Give us this day our daily bread (vs 11) -- As we will see later, God is more than ready to supply our needs. This is the clause that should consume all worry for our livelihood and well-being 5 God's forgiveness • forgive us our debts... (vs 12) -- The 9 kingdom attitudes will keep us relying on God's ever willingness to forgive, and also flowing in God's compassion to forgive others 6 God's protection • do not lead us into temptation, but deliver us... (vs 13) -- Kingdom authority can be exercised through prayer over all of Satan's attacks against us. Psalm 91 is also good to r epeat as a prayer. 7 God's partnership • For yours is the kingdom ... the power ... the glory ... -- All the glory achieved through kingdom authority, exercised through prayer or any other action, must go to God, who works with us to enable victory. t vs 14,15 faith works with love • ... if you forgive men their trespasses ... --Where one has unforgivness, communication is blocked. We stand in God's mercy only as we show mercy (5:7). We only have peace with our Father as sons as we make peace (5:9). We only receive God's benefits as we freely allow these benefits to flow to others. If we don't forgive, we're not forgiven. We must then follow 5:23,24, leave our gift at the altar and deal with the unforgivness so that faith will work and our prayer will be heard. m vs 16-18 fasting, an aid to faith • when you fast... (not if) -- Fasting is an aid to our faith in that it allows us to devote time and energy to our spiritual faculties while putting our flesh "on hold". Our spiritual faculties are given a boost. t The reward (vs 18) is therefore the closer intimacy with God that results and the results of unimpeded faith. Doing it a as show for people to see actually causes distraction from the true objective and therefore neutralises the desired effect (or reward) t Just as repetition of liturgy (6:7) fasting in and of itself doesn't guarantee that we'll be heard by God, but rather our faith. It's just that our faith has more chance to break through our fleshly barriers to reach out to God. m vs 19-21 faith in regard to resources and day to day needs • ... lay up for yourselves treasures in heaven... t Faith sees beyond the earthly realm into the eternal. This is so, both in the matter of giving of what one has, and of spending ones energy and resources v in giving -- if our faith is in God's supply, not in our own resourcefulness, we will feel free to give all the more. Luke 6:38 Give and it will be given to you ... Our treasures are in heaven, but not just for when we die and go to live there, but it becomes an ever richer source of supply from the spiritual realm even as we are on earth. v energy and resources -- The choices we make, whether to further take advantage of opportunities for financial gain, or to expend our energies for the kingdom of God, often show where our heart is. t vs 22,23 the good eye • The lamp of the body is the eye ... -- This choice reflects on how much we are in the light, or how good our "eye" is. v "Good eye" is a Hebrew idiom meaning "generous heart". v Here, Jesus used the idiom as a pun: "The eye is a lamp" -so- "with a good eye you'll have light" v Generosity can be described as the ratio of importance one assigns between people and resources. A generous person, or one with a "good eye", therefore, sees people as vastly more important than resources and will therefore give of his resources to help people. v That is the way God sees people, so to have a "good eye" is to see people as God sees them. Therefore, to have a good eye, is equal to being in the light -- God's light. It's the measure of ones mercy (5:7) or how prone one is to being "moved with compassion" (see note on mercy). t vs 24 No one can serve two masters... • Faith is single minded in following the good eye and the kingdom of God. The kingdom of God, followed with a "good eye" must have absolute priority. Any goals outside of that, whether open or hidden will distract, if it isn't definitely prioritised and "died to" if necessary. In the end, they will pull one away altogether. t vs 25-34 the confidence of single-minded faith • do not worry about your life ... -- faith in the person of God, as Father. v Faith is inseparable from relationship. Y Whereas vs 22-24 showed faith in regard to relationship on the horizontal axis (with people), here, we see it with relationship on the vertical axis, with Father God. It's knowing both how important people are and knowing God so intimately that we can never doubt his provision. Y As we therefore go all out to establish the kingdom horizontally, we can be sure that we have our Father's full support from the vertical direction. It's a flow from God to us and from us to the world. It's such a natural flow, we hardly have to think of our needs -- just seek first God's kingdom before all else, and everything is supplied. The only thing is, it's not something so deep and abstract -- it's people. The good eye sees in the horizontal direction, and God takes care of the rest. v Knowing who God is, at the same time as realising how intimately related we are to Him is the vertical component of faith. Our own Father is the very same God who feeds the birds of the air (vs 26), and clothes the grass of the field (vs 30). v Luke 12:32 -- On one hand, it is the single minded individual who will go far in the kingdom of God. On the other hand, ...it is the Father's good pleasure to give you the kingdom. t ch 7:1-6 how to stop the flow -- by judging Judge not, that you be not judged -- Just as the one showing mercy is in the position to receive mercy -- thus keeping up the vertical to horizontal flow; so the one who judges is suddenly in the position to be judged -- thus stopping that flow. By judging others, we've, in effect, chosen to be recipients of God's justice rather than His mercy. v vs 3-5 -- why do you look at the speck in your brother's eye...? This happens especially when one emphasises only faith, and has stopped maintaining an attitude of repentance. One walking in repentance and faith tends to notice the specks and logs in their own eyes before those in the other's eyes. Y Faith can only work 100% in a repentant heart. Y By judging others, you have forgotten that you yourself fall short of God's standards, and that you stand only by your faith (Rom 11:19-21). v When one falls into this state -- of judging others, one must again repent: Y of judging -- of thinking lightly of God's mercy, as evident in our lack of mercy to others. l Repentance is "turning around" -- therefore, to turn ourselves from the path of God's strict justice, back to the way of mercy. l This is usually the problem when one has verbally forgiven another as an act of the will, but finds that bad thoughts keep coming back regarding the one who was supposed to have been forgiven. Therefore, one must not only forgive, but repent of judging. Y of the sin you judged them for -- Having judged, 7:2 says that you are also judged. The same sin you judged them for, you now stand under judgement for. Now, you must repent of that sin as though committed it. l they sinned l you judged them for it l you are now judged of that sin (7:2) l so you must repent of that sin Y This is often the reason why people, even after you've forgiven them, turn around and again commit the same offence all over again. They are bound by your judgement. Y The steps to releasing someone you have trouble forgiving (courtesy of Dr. Jeruse, What You Need to Know about Revival): 1 confess and repent of the sin of having judged that person 2 confess and repent of that sin for which you judged them 3 speak forth forgiveness for that person v vs 6 -- Do not give what is holy to the dogs, nor ... pearls before swine ... Often, the one with the critical attitude thinks he or she is helping out, giving out truth whether it's wanted or not. Those who have forgotten their repentant attitude are especially prone to think of themselves only on the giving end. The one who truly has the kingdom attitudes can rest at peace even others are saying and doing obviously wrong things, but are not ready to listen. ... but you (vs 7) ask ... seek ... knock ... Even when others obviously lack, you keep pressing in for more. t vs 7-12 increasing the flow • Ask, and it will be given to you ... -- Those with the repentant attitude, and poor in spirit (knowing their lack), and hungry and thirsty, are the ones who will be motivated to ask, seek and knock until they receive. v The Greek tense for these words indicates continuous asking, seeking and knocking until the answer comes. v Luke 11:9-13 quotes this same saying in reference to the Holy Spirit, a vital component of the Kingdom of God. The context that follows in Luke brings up the question of Jesus doing His work by the power of Satan or demons -- a common asked today in reference to those operating in the kingdom (or claiming to do so). When true repentance, hunger for righteousness and total reliance on God's mercy through the cross of Jesus is the foundation for ones faith in persistent asking, seeking and knocking, then one needn't fear that when one asks for bread, one will be given a stone, or a snake in place of a fish etc. Luke 12:32 says, Fear not ... it is the Father's good pleasure to give you the kingdom. v Matt 7:12 (back to Matthew's context) -- the golden rule: ... whatever you want men to do to you, do also to them ... Jesus quotes an already known saying here, earlier quoted by Rabban Hillel: What is hateful to yourself, do not to your fellow-man. (Talmud: Shabbat 31a -- who actually originated the saying no one knows. It's found also in the Apocryphal book of Tobit in the way Hillel quoted it. Also in the Didache (Didache 1), an early Christian writing, also quoted in this way.) Jesus quoted it in the positive, whereas Hillel quoted it in the negative. Both can apply to our context: Y Applied in the negative: Do you want to receive a stone in the place of bread? or a snake in place of a fish? Then don't be of the kind that gives what is holy to dogs or pearls to swine (vs 6). Don't give out critical words or slander. It's those with judgmental attitudes -- not the repentant seekers -- that are in danger of demonic influence. They will receive what they do to others. Y Applied in the positive: Do you like to receive from your heavenly Father? Then be one who gives to others what they ask -- not a stone in place of bread, nor a snake in place of a fish, nor criticism and judgement in place of blessing and showing mercy to your enemy. t vs 13,14 the narrow way vs the easy way • Enter by the narrow gate ... -- the easy way is to attempt faith without true repentance, or without the 9 attitudes in 5:3-12. The narrow gate is found by the hungry and thirsty for righteousness; and the poor in spirit; those continuously asking, seeking and knocking. v vs 15-20 Beware of false prophets ... -- False prophets will come showing the easy way -- that of faith without repentance. Often continuing in the ministry for the "profitability" rather than the "prophetic". The fruit will eventually tell them apart: Y True prophetic ministry results in repentance, the 9 kingdom attitudes, true faith in God's mercy as revealed in the cross of Christ, and a firm biblical base. Y Fruits of the false: judgmental attitudes, lust, love of money and power, sometimes even demonic manifestations. As in 6:1-18, a lot of what they do is for show. v vs 21-23 Not everyone who says to Me, "Lord Lord," shall enter the kingdom of heaven ... -- Many, perhaps, started out sincere, and even continue to manifest God's power over sickness and demons, but have forsaken the foundation of repentance Y These "fruits" can either be the effect to their ministry on others, or it can be the fruit in their own private lives all the while their public ministry produces genuine conversions. It is for their own lives that they must answer to God, as well as the bad influence they had on those close to them. Y Those close to such ministers must remember to keep a proper attitude based on the 9 kingdom attitudes, as David did while suffering under King Saul, "God's anointed". By no means should you judge, or "touch God's anointed" (I Sam 24:6; 26:11). Y Often, during periods of Church history, especially from the 1950s to the early 90s, there has been a mixture of the true prophetic and the false (as some of the shortcomings can even be evident in many true men of God). However, as the end approaches, and the kingdom of God becomes more evident, God is calling us to purge ourselves of the false, and establish our lives and ministries on true repentance. As that time comes closer and closer, those ministries and lives exhibiting bad fruit will no longer be able to stand -- thus the warning of vs 24-27 to build on the rock. t vs 24-27 built on the rock • Therefore whoever hears these sayings of mine, and does them, I will liken him to a wise man who built his house on the rock ... v This message is not restricted to those living in a particular "dispensation" or other, but to all who will hear "these sayings" of Jesus (Matt 5-7) and either do them or not do them. They are foundational to Church age faith. v ... these sayings ... in the broader sense: The 5 sections of Matthew treating the earthly ministry of Jesus all end (or begin) with this phrase (or one similar): When Jesus had finished these sayings ... (vs 28) This and the next 4 lessons are based on this basic format, while also bringing in material from the other gospels to supplement. Thus, we will lay a basic foundation -- on the rock Himself, Jesus the Messiah, on which your faith may stand.
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