23. May Your Will Be Done (Matthew 6:10b)

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May your will be done on earth as it is in heaven

Matthew 6:10b (NET)

In Matthew 6:9-13, Christ teaches his disciples the Lord’s Prayer. It is the ideal prayer—meant to be the Christian’s primer and pattern. It is not that a Christian cannot pray without going through this pattern. Certainly, there are times, like when Peter was sinking into the water, that we just cry out, “Lord, save me!” (Matt 14:30). However, in this pattern, we see the priority of prayer which is often neglected when we pray without its structure. The invocation of the prayer, “Our Father in heaven” sets the atmosphere. We are praying to our all-loving, all-knowing, and all-powerful Father. We must pray with trust and out of love. This intimacy with God was purchased by Christ on the cross; therefore, we can come into God’s presence at any time.

The first three petitions are consumed with the Father’s name, kingdom, and will. Often, we enter prayer as though the priority is our name, kingdom, and will. It is not. In fact, when we pray properly, prayer conforms our desires to the Father’s. Therefore, prayer is a tremendous part of our sanctification process. For this reason, those who spend little time in prayer often care little about the things of God. They typically are very consumed with self and anything that negatively affects themselves instead of with God and others. True prayer delivers us from our natural selfishness.

The petition that probably delivers us most from the rule of self is “your will be done.” Martin Luther called it a “fearful prayer.”¹ Kent Hughes said this about praying “your will be done”:

In praying this we invite God to conquer us, and that is why this petition is so scary. When we pray this prayer, we are asking God to do what is necessary to make his will prevail in our lives. And God then comes with gracious, kind violence to root out all impediments to our obedience. To pray this prayer may terrify us, but it will also deliver us from ourselves. It can truly be said that we have not learned to pray at all until every request in our prayers is made subject to this one. “Your will be done” is the petition that determines the authenticity of the other upward petitions, for if we do not mean it, we cannot truly pray, “hallowed be your name” or “your kingdom come.” Truly praying “your will be done” is fundamental to all true prayer.²

As we pray through this petition, we bend our desires to that of the Almighty. It is here where we choose to trust God, even when circumstances are difficult and don’t make sense. It is truly a scary prayer.

In this study, we’ll consider the meaning and applications of this petition in the hope that it will further conform our will to that of God’s.

Big Question: What does it mean to pray “your will be done”? What are some applications of this prayer?

God’s Will

Interpretation Question: What is Christ referring to with the petition, “your will be done”? What are different aspects of God’s will?

One of the most controversial aspects of Christian doctrine is understanding the will of God. It is common for believers to be confused and have questions concerning it: “What is God’s will? How should one find it?” There is good reason for this confusion: When considering Scripture’s teaching on God’s will, it is clear that there are different aspects of it. One could say there are three wills of God. There is:

1. God’s sovereign will

God’s sovereign will is the aspect of God’s will that is always done. It includes things like election, creation, the fall of man, the coming of the messiah, and his eventual return. It is the comprehensive, tolerating will of God that includes good, evil, intentional, and unintentional acts—all working together for God’s glory and the benefit of his people. Ephesians 1:11 says that God “accomplishes all things according to the counsel of his will.” Amos 3:6 says, “…If disaster overtakes a city, is the Lord not responsible?” Amos does not deny that disasters have secondary causes like evil men or the devil. But Amos sees evil men and the devil submitting to God’s sovereign will. This is how Moses could write in Exodus that God would harden Pharaoh’s heart (Ex 4:21) and then later say that Pharaoh hardened his own heart (Ex 8:2). Similarly, Peter could say that Christ being handed over to the Jews and Romans for execution was part of God’s will. In Acts 2:23, he says, “this man, who was handed over by the predetermined plan and foreknowledge of God, you executed by nailing him to a cross at the hands of Gentiles.”

This is a mysterious aspect of God’s will because, at the same time, Scripture says that God does not commit evil, nor can he be blamed for evil. James 1:13 says, “Let no one say when he is tempted, ‘I am tempted by God,’ for God cannot be tempted by evil, and he himself tempts no one.” First John 1:5 says, “… God is light, and in him there is no darkness at all.” Creatures are to be blamed for their sins and not God. However, Scripture does say that God controls evil and evil events in such a way that he can be said to cause them, as in the case of God hardening Pharaoh’s heart (cf. 1 Kings 22:19-23, 2 Sam 24:1, 1 Chr 21:1).

Again, this is a mystery to us, but it is not a mystery to God. Finite creatures cannot fully comprehend an infinite God. What he has revealed about himself, we must believe even if it is paradoxical. This is true with other mysteries like the Trinity and the full humanity and deity of Christ. Though we may not fully understand them, we must accept them. If we reject them or twist these mysteries so that we can better understand them, we do this to our own peril and that of others.

The doctrine of God’s sovereign will is always taught in such a way as to give believers comfort. Evil people are not in control; Satan is not in control, and neither are we. God is in control, and he works all events, even the sins of his creatures, for the good of his people and in accordance with his sovereign will (cf. Rom 8:28, Eph 1:11). Without accepting the reality of God’s sovereign will, we will become anxious, angry, and even unforgiving. When Joseph looked at the evil his brothers had done to him, he said, “As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day” (Gen 50:20). He could forgive his brothers because he saw God as being in control and using it for the good. This is one aspect of God’s sovereign will.

Application Question: How do you reconcile God’s sovereign will with the free will of others and evil within the world? Is God’s sovereign will comforting to you or terrifying, and why?

2. God’s ethical or preceptive will

This is what we see in the commands of Scripture. Repent and believe in the gospel (Mk 1:15). Flee from all appearance of evil (1 Thess 5:22). Flee from sexual immorality (1 Cor 6:18). Love the Lord with all your heart and your neighbor as yourself (Matt 12:30-31). It is this aspect of God’s will that is not always done. People reject the gospel. They enjoy evil conversations, entertainment, and thoughts. People pursue sexual immorality instead of fleeing from it. God’s ethical will is not always done. In fact, since Satan is the ruler of this world, the opposite is commonly done instead.

3. God’s will of desire

This aspect refers to God’s disposition or inclination. Like God’s preceptive will, this is an aspect of God’s will that is not always done. For example, in Luke 13:34, Christ said this about Jerusalem:

O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it!

God repeatedly sent prophets to Jerusalem. He sent his Son to preach repentance and perform miracles before them; however, they still rejected God, and the majority still reject him today. Though he longed to gather them as a hen gathers her chicks, they would not allow it.

We also see an aspect of God’s desire in 2 Peter 3:9. It says, “The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any to perish but for all to come to repentance.” Of course, this verse is not referring to God’s sovereign will because other Scriptures tell us that all will not be saved. It is referring to his disposition or inclination. God takes no pleasure in the death of the wicked, but desires that they would turn from their ways and live (Ez 33:11).

Interpretation Question: What aspect(s) of God’s will is Christ referring to with the third petition of the Lord’s Prayer?

Some believe Christ is referring to God’s ethical will (and possibly God’s will of desire), since this aspect of God’s will is not always done, unlike God’s sovereign will.³ However, in the previous petition, Christ calls for us to pray for his kingdom to come (Matt 6:10a). Certainly, this includes praying for God’s sovereign will, since Scripture promises that Christ will return and bring his kingdom to this earth (Rev 11:15). God has chosen to establish his kingdom, as well as other aspects of his sovereign will, through the prayers of his people. In fact, God’s ethical will and will of desire are, at times, part of God’s sovereign will when they are accomplished. Therefore, “your will be done” probably is comprehensive—referring to all aspects of God’s will. Christ prayed for God’s will to be done even when it included his murder by evil men, which clearly wasn’t part of God’s ethical will—though it was part of his sovereign will (Lk 22:42). This is hard to comprehend, but again, God uses all things to bring what is ultimately good on this earth. This means that true prayer includes us trusting our all-wise, all-just, and all-powerful God.

It must be recognized that in some way or another, when people don’t pray, God’s will is not done. In Ezekiel 22:30-31, God said:

“I looked for a man from among them who would repair the wall and stand in the gap before me on behalf of the land, so that I would not destroy it, but I found no one. So I have poured my anger on them, and destroyed them with the fire of my fury. I hereby repay them for what they have done, declares the sovereign Lord.”

It is for this reason that God commonly gives people prayer assignments. In Isaiah 62:6-7, God says,

I post watchmen on your walls, O Jerusalem; they should keep praying all day and all night. You who pray to the Lord, don’t be silent! Don’t allow him to rest until he reestablishes Jerusalem, until he makes Jerusalem the pride of the earth.

Even as he has burdened some to continually pray for the nation of Israel, which will one day repent (Rom 11:25-27), God still places burdens on people to pray for nations to repent, friends and family members to get saved, and families to be restored. We must be sensitive to these burdens for this is how God’s will gets done on earth. He finds a few watchmen who are willing to watch and pray.

Battle of Wills

As we consider this, it must be remembered that initially, when God created the heavens and the earth, everything was good because there was only one will—God’s. However, when Satan rebelled against God because of pride, there became two competing wills—one good and one corrupt. When the angels and people fell, there became billions of competing wills, but only one of them is perfect, and that is God’s.⁴ Therefore, all that is bad, evil, and destructive in the world comes from rebellion against God’s will. James Boice said it this way:

If we are to understand the fullness of what this statement means, we must begin by realizing that all the troubles that exist in this world exist because someone, or some group of people, wants man’s will instead of the will of God. The Bible says, “As for God, his way is perfect” (2 Sam. 22:31; Ps. 18:30). Only God is perfect. Consequently, any way that is not God’s way is imperfect; it is sinful, and thus it is contributory to the problems of this world.⁵

When people ultimately submit to God’s will and only his, there will be complete righteousness, peace, and joy (Rom 14:17). That is why God has given us his Word and his Holy Spirit to save us and enable us to obey him. When people rebel against God’s will, there is lack of peace, discord, war, and ultimately death. Therefore, the third petition of the Lord’s Prayer cries out for God’s will to be done, which will ultimately restore every good thing to this earth.

Application Question: Why is it important to pray for God’s will to be done? What burdens has God given you to pray for until they happen? How do you reconcile the need for man to pray, even though God is sovereign? Should believers pray for God to bring to pass prophetic events, which God has promised will happen? Why or why not?

Praying for God’s Will to Be Done

Application Question: How can we pray for God’s will to done? What does this mean practically?

1. To pray for God’s will to be done means that we cannot pray for anything immoral.

It’s unfortunate that this needs to be said, but we should not pray for grace to cheat on a test or to not get caught in a lie. Prayer is about God’s will, and therefore, true prayer is always moral and conforms to God’s will. James 4:2-3 says, “…You do not have because you do not ask; you ask and do not receive because you ask wrongly, so you can spend it on your passions.” First John 5:14 says, “And this is the confidence that we have before him: that whenever we ask anything according to his will, he hears us.” That’s really what Christ meant when he called us to pray in his name (John 14:13-14). It doesn’t mean to tack his name on the end of our prayers. It means that we should pray in line with his character and purpose. Therefore, to pray outside of God’s ethical will is to pray amiss.

2. To pray for God’s will to be done means for people to be committed to pursuing the knowledge of God’s will.

To pray effectively, we must know God’s will. The primary way we know God’s will is by knowing Scripture. The more people know what Scripture says about parenting, dealing with conflict, serving, working, decision-making, marriage, etc., the more they can obey God’s will. Sadly, even the church is woefully ignorant about what Scripture teaches. Kent Hughes gives a stinging rebuke when considering this reality. He says:

It pains me to hear Christians insist on the authority and infallibility of the Scriptures, if those same Christians do not diligently work at learning the Scriptures. What are the themes of Zechariah and Galatians? What do we learn of God’s will from Exodus and Ephesians? How do the portraits of Jesus painted by Matthew and John differ from and complement each other? In studying God’s will, what have we learned this week that has prompted improvements in our lives?⁶

To pray for God’s will to be done is to commit ourselves to reading, studying, memorizing, and applying Scripture. It also means praying for others to do the same.

Are you committed to understanding God’s will through the diligent study of Scripture?

3. To pray for God’s will to be done means that we must pray for God’s commands to be obeyed throughout the world, especially in areas where they are disregarded.

“Your will be done on earth as it is in heaven” means that we should pray for people to be obedient just as the angels and saints obey God in heaven. Psalm 103:20-21 says, “Praise the Lord, you angels of his, you powerful warriors who carry out his decrees and obey his orders! Praise the Lord, all you warriors of his, you servants of his who carry out his desires!” Those in heaven always obey God’s will immediately and without delay. That should be our constant prayer for ourselves and others.

We should pray for governments to practice God’s ethics—that there would be no corruption in our politics. We should pray for parents to raise their children in the Lord and that children would honor their parents. We should pray for the church to be holy, preach God’s Word, evangelize, serve the needy, and impact society in a way that draws people towards God.

In one sense, to pray this petition is to pray for righteous rebellion. It is to pray that people would be like Christ was, as he lived in a demonically influenced culture. When God was dishonored and people cheated in the temple, Christ flipped tables and rebuked the religious establishment (John 2). Where there was false teaching, he corrected it. We must do the same in our societies as evil plagues our education system, our government, and even our churches. Christians must not passively accept abortion, trafficking, the redefinition of marriage, the watering down and secularizing of our churches, etc. They must fight against immorality just as Christ did. John MacArthur explains it this way:

To pray Thy will be done, on earth as it is heaven is to rebel against the worldly idea that sin is normal and inevitable and should therefore be acquiesced to or at least tolerated. It is to rebel against the world system of ungodliness, the dishonoring and rejecting of Christ, and also the disobedience of believers. Impotence in prayer leads us, however unwillingly, to strike a truce with wrong. To accept what is, is to abandon a Christian view of God and His plan for redemptive history.⁷

4. To pray for God’s will to be done means to pray that people would obey God’s will joyfully.

In heaven, God’s will is not done with bitterness. It is not done out of resignation, like one who is defeated by God: “Fine, Lord! Your will be done.” It is done with joyful obedience. In Romans 1:21, Paul describes the world as unthankful towards God. He says, “For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts were darkened.” The world rejects God—it doesn’t glorify him or give thanks to him. Sadly, many Christians don’t even give God thanks. They obey him with angry or defeated hearts, rather than joyful ones.

To pray this prayer is to pray that people would obey God, just as those in heaven. In the book of Revelation, we are shown visions of the heavenly court where continual worship, praise, and glory are offered to God and Christ from angels and people (Rev 4, 5). Lord, let that happen here on earth.

5. To pray for God’s will to be done means we must submit to God’s perfect wisdom and sovereignty, even when going through trials.

We see this with Christ’s prayer in the Garden of Gethsemane. There he prayed, “Father, if you are willing, take this cup away from me. Yet not my will but yours be done” (Lk 22:42). As he considered bearing the sins of the world and being separated from God, he asked God if there was another way. Certainly, Christ knew that this was the only way. He previously declared that he came to give his life as a ransom for many (Mk 10:45). Therefore, the reason he prayed this way was for us (cf. John 11:41-42). Christ is our example in prayer. When we encounter hard times and difficulties, which is part of God’s sovereign will to conform us into the image of his Son (Rom 5:3-4), we must trust and submit to God. Like Job, we should pray, “Lord, you give, and you take away. Blessed be the name of the Lord” (Job 1:21, paraphrase). We must cry out in faith, “Lord, I trust you. Your will be done.”

It should be noted that this conflicts with the popular understanding about how to pray in faith taught in many churches today. Often it is said that praying in faith simply means that we must speak and declare something, without any doubt, until it comes to fruition. However, true faith is always based on revelation—what God has said. Where we have a clear promise, we should pray with no doubt. To doubt would be to call God a liar and say he is untrustworthy. But, there are some things that God hasn’t promised clearly. For example, it is not God’s will for all people to be physically healed. Scripture clearly teaches that it was appointed for people once to die and then the judgment (Heb 9:27). We all will die at some point. Therefore, we cannot pray with absolute confidence for healing from every disease or ailment. Similarly, we can’t pray in absolute confidence for God to give us a specific job or get us into a specific school. God has promised to meet all our needs (Matt 6:33, Phil 4:19), but not all our wants. In areas where we don’t have clear promises, we must pray with faith in his character. We must pray, “Your will be done.” It is a prayer that says, “Where you lead is always best!” Proverbs 3:5 says, “Trust in the Lord with all your heart, and do not rely on your own understanding.”

Are you submitting to God’s will no matter the situation? Praying “your will be done” helps us do this.

6. To pray for God’s will to be done means that we must pray for God’s final kingdom, where the Father’s will is always done.

As mentioned in the past study, “your will be done” is probably a form of Hebrew parallelism. When we pray, “your kingdom come,” we are praying for the will of the King to be done on the earth. Therefore, this prayer is, in part, eschatological. It looks forward to the coming of Christ and the time when all people will know Christ and obey him. There will be no more murder, discord, or lies. There will be complete righteousness, peace, and joy throughout all creation.

Application Question: In what ways is God challenging you to grow in praying for his will to be done in your life, community, nation, and throughout the world? Are there specific acts of disobedience in your community or nation that especially burden you and that you feel God is calling you to intercede on behalf of? How do you reconcile our call to pray in faith and yet our call to pray, “your will be done”? Is there a conflict between faith in prayer and submission in prayer?

Conclusion

As mentioned, praying for God’s will to be done is a sanctifying grace for us individually. It delivers us from pride and selfishness and conforms us into God’s image. It also is the way that God sanctifies our friends, families, churches, communities, and nations. As we pray it, we must pray it in faith, because one day, all will bow to Christ as Lord and all will obey his will (Phil 2:9-11). Lord, your kingdom come, your will be done on earth as it is in heaven. Amen!

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 175). Wheaton, IL: Crossway Books.

² Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 177). Wheaton, IL: Crossway Books.

³ R.C. Sproul. The Prayer of the Lord (Kindle Locations 518-522). Kindle Edition.

⁴ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 185). Grand Rapids, MI: Baker Books.

⁵ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (pp. 184–185). Grand Rapids, MI: Baker Books.

⁶ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 72). Grand Rapids, MI: Baker Academic.

⁷ MacArthur, J. F., Jr. (1985). Matthew (p. 384). Chicago: Moody Press.

24. Our Daily Bread (Matthew 6:11

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Give us today our daily bread

Matthew 6:11 (NET)

One of the great lessons of the Lord’s Prayer is for us to seek God’s interests first and then our interests. We should come before God seeking that his name be honored, his kingdom come, and his will be done. Then we should bring our interests before God.

The fourth petition is a request for God to supply our daily bread. It seems strange that after asking for such great things as God’s kingdom to come that we should ask for something so insignificant as our daily bread. However, this shows God’s great concern for us and reminds us that not only is God our King but also our Father. As King, we are his subjects who do his bidding. As Father, we are his children who enjoy his presence, care, and provision.

In this study, we’ll consider what it means to pray for our daily bread and applications that stem from this request.

Big Question: What does it mean to pray for our daily bread, and what applications can we take from this request?

Prayer for Our Physical Needs

Interpretation Question: What does it mean to pray for our daily bread?

Bread was the basic sustenance for many in the ancient world and, therefore, was at times used metaphorically to refer to physical needs. Sometimes this is still true today. For example, the person in a household who makes the most money is often called the “bread-winner.”

When we ask God for our bread, we are asking him to supply our basic needs. Martin Luther said, “everything necessary for the preservation of this life is bread, including food, a healthy body, good weather, house, home, wife, children, good government, and peace.”¹

Though this petition seems rather simple, there is also a little controversy over it. The controversy comes from doubt over what exactly the Greek word used for “daily” means. The reason for this is because its placement in the Lord’s Prayer is the only time this word is found in popular Greek literature (cf. Matt 6:11, Lk 11:3). Third-century, theologian Origen thought that Matthew invented the word.² However, more recently, this word was found on an ancient shopping list in Egypt. The person was writing down exactly what things to purchase for the day.³ The word seems to be an adjective meaning “of the day that is coming.” If we pray it in the morning, we are asking for provision for the day. If we pray it at night, we are asking for the next day’s provisions.⁴

In the ancient world, this petition was very relevant. Commonly, laborers were paid on the very day that they worked. The pay was typically very low, and it only provided enough to purchase food for that day. It was almost impossible to save money.⁵ This prayer would have given these day laborers great hope—God would meet their needs for the day, just as he did the day before.

Though in many developed nations, people have food stored up for weeks and savings accounts to take care of them in an emergency, we still need to pray this petition and maybe even more so. We need to pray it to remind us that God is our provider and that we are dependent upon him. He gives us life, breath, and everything else (Acts 17:25). James 1:17 says that every good and perfect gift comes from above. God is the one who meets our needs. Therefore, we don’t need to be anxious or worried about the future. This doesn’t mean we shouldn’t plan—we should. However, when we do, we must trust and submit those plans to God (Jam 4:13-15). God is the one who speaks and the bread comes. He speaks and a job opens up right on time. He speaks and there is strength and energy to work. When he speaks, provisions become available in times of need. He makes sure his children lack no good thing (Ps 23:1).

Application Question: Share a story of how God miraculously met your needs or how he continually meets your needs.

Prayer for Our Spiritual Needs

Though the petition for bread refers to our physical needs, it also refers to our spiritual needs. We can discern this by how Jesus uses the word in the Gospels. In John 6:35, he said, “‘I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty.” We need Jesus more and more each day, and therefore, we should cry out for him. James 4:8 says to draw near to God and he will draw near to us. One of the ways we draw near God is in prayer—seeking to know him and his presence more. In Matthew 4:4, Jesus said, “Man does not live by bread alone, but by every word that comes from the mouth of God.” God’s Word is our bread. Like David, we should constantly petition that God would open our eyes to see wonderful things from his law (Ps 119:18). In addition, Christ uses food, in general, to refer to doing God’s will. In John 4:32 and 34, he said to the disciples, “I have food that you know nothing about; my food is to do the will of the Father and finish his work” (paraphrase). Here we must petition for opportunities to share the gospel, to disciple, and to serve others. Our bread is Jesus, his Word, and his works.

Application Question: How would you gauge your spiritual hunger on a scale from 1 to 10? What aspect of your spiritual needs do you most hunger for and what do you least hunger for and why (cf. God’s Word, prayer, God himself, evangelism, etc.)? How should one increase his or her spiritual hunger?

General Applications

Application Question: What applications can we take from our need to pray for our daily bread?

1. This petition reminds us to ask for our needs based on God’s generous, fatherly nature.

In Matthew 7:7-11, Christ says:

“Ask and it will be given to you; seek and you will find; knock and the door will be opened for you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened. Is there anyone among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you then, although you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!

Christ encourages the disciples to not only pray but also to continually pray. It literally can be translated “ask and keep asking, knock and keep knocking.” Why? Because God is a Father who loves to provide good things for his children. Christ makes the argument that if a natural father provides, how much more will our heavenly Father—who lacks no resources and is not impeded by any sin in himself. In James 1:5, it says, “If anyone lacks wisdom, let him ask of God who gives liberally” (paraphrase). God is a lavish giver. He likes to provide for his children, and therefore, we should constantly come before him to ask for our needs to be met.

In Luke 11:13, the parallel passage, Christ says, “If you then, although you are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” In the original, there is no article before Holy Spirit. When this happens, it typically refers to the gifts or ministries of the Holy Spirit instead of his person.⁶ Therefore, this fits perfectly with God’s desire to bless us with spiritual bread. Do you want to know the Word? Ask and keep asking. The Holy Spirit will enlighten you. Do you want spiritual strength to serve? Ask. The Holy Spirit will empower you. Do you want wisdom to disciple others? Ask in faith. The Holy Spirit provides lavishly. God not only wants to provide our physical needs but also our spiritual needs.

Application Question: Why is it important to be persistent in prayer—to ask and keep asking?

2. This petition reminds us to be content with our needs.

When Christ refers to bread, he is referring to basic sustenance that any commoner would need. He doesn’t say to ask for steak, wine, or dessert. Sometimes in popular Christianity, it is taught that God wants to make every person wealthy. However, that is not biblical. The majority of Christians throughout the centuries have been poor and that includes Christ and the disciples. God promises to meet our needs and tells us to pray for them (Matt 6:33, Phil 4:19). Now, it’s not necessarily wrong to pray for wants, but in the Lord’s Prayer, we are taught to pray for our needs. Therefore, the implication is God wants us to learn contentment with having only our needs met.

In 1 Timothy 6:6-8, Paul teaches Timothy the same. He says, “Now godliness combined with contentment brings great profit. For we have brought nothing into this world and so we cannot take a single thing out either. But if we have food and shelter, we will be satisfied with that.” The word “shelter” can be translated “covering” and therefore could refer to clothing and shelter. If we have food, clothing, and shelter, we should be content. However, most of us are not content with our needs, and therefore, we are prone to covet what others have, become jealous, and even complain. In the wilderness, God disciplined the Israelites for the sin of complaining, and he will do the same with us. First Corinthians 10:10 says, “And do not complain, as some of them did, and were killed by the destroying angel.”

This petition reminds us to be humble and content with God’s provision. If he gives us more, praise God! If he gives us just enough, praise God! If we seem to have less than enough, pray in faith. He is faithful to his promises. God will supply all your needs according to his riches in glory (Phil 4:19).

Application Question: Why is it so difficult to be content with our needs? How should a person learn contentment? Is it wrong to pray for our wants and desires?

3. This petition reminds us of how God cares for our bodies and not just our spirits.

Often people have struggled with the concept of a God that cares for our bodies. Greek philosophy considered the body evil and the spirit good. Regrettably, this has shown up in Christianity in various ways throughout the centuries. Sometimes people practiced ascetism—a rigid discipline of the body. Other times, it’s shown up in hedonism—the pursuit of pleasures, even sinful ones, based on the thought that our bodies don’t really matter. However, we must remember that the promise of salvation is not just a salvation of our spirits but a salvation of our bodies. One day we will be resurrected and have perfect bodies like our Lord. In 1 Corinthians 6:13, Paul said that our bodies are for the Lord and the Lord for our bodies. Later in verse 19, he says we were bought with a price and therefore we should honor God with our bodies. God cares not only for our spirits but also our bodies—that’s why this petition for daily bread has both spiritual and physical implications. In fact, we saw this in Christ’s ministry—he spent a lot of time healing people’s bodies and satisfying their physical hunger.

Certainly, this reminds us to stay away from harmful things like sexual immorality, gluttony, and addictions. It also challenges us to take care of our bodies by eating right, exercising, and getting good rest. Our body is the Lord’s. In this petition, we are asking for him to provide good things for our bodies, so they can serve and honor him. One day, he will raise our bodies from the dead; he cares for them and so should we.

Application Question: How do you take care of your body and seek to honor God with it? Are there some ways God is challenging you to be a better steward of your body?

4. This petition reminds us that no request is too small for God.

Sometimes people only pray when it comes to major events—a terrible accident or sickness, or when a need seems insurmountable. However, God wants us to bring all our cares before him. In 1 Peter 5:7, it says, “Cast your cares before the Lord for he cares for you” (paraphrase). The word “cares” literally means a “dividing of the mind.” We should bring anything that divides our mind—anything that makes us worry—before the Lord. However, we should not just bring our anxieties but also our joys, questions, and desires. God wants to know. This is a reminder of his love for us. Everything matters to him. Scripture says he puts our tears in a bottle and that the hairs on our head are numbered (Ps 56:8, Lk 12:7). God knows and cares about every detail of our lives, and he wants us to bring them before him at all times.

5. This petition reminds us to not worry about the future.

This does not remove prudent planning. But as we plan, we must understand how God works. He often only gives us the bread for today and not tomorrow. He often provides right when something is needed and not before, so we stay totally dependent upon him. When the Israelites were in the wilderness and God provided manna from heaven for them, he chose to provide it every morning and commanded them to not store up for the next day. When they disobeyed, the food spoiled (Ex 16). God was teaching them to trust in him, and he often does the same with us. He provides just enough, so we will learn to trust him for our daily needs. When we need to know the next step, he makes it clear. When we need the extra money, he provides it. In all of this, God teaches us to be anxious for nothing (Phil 4:6).

Are you worried? Trust him. He is faithful.

Application Question: What types of worries do you commonly struggle with? How can praying the fourth petition of the Lord’s Prayer help you and others have peace?

6. This petition reminds us to pray for others and help in providing for their needs.

The Lord’s Prayer begins with the plural “Our,” and the last three petitions are also in the plural—our daily bread, our debts, and deliver us. Sadly, prayer is often rooted in selfishness, like most of the human life. However, in true prayer, not only are we concerned with ourselves, but more importantly with God and others. In this petition, we must lift up the needs of others—bringing them before our gracious God.

Also, when we pray this, we implicitly commit to help provide for others’ needs, not only through prayer but also through other means. James said it this way:

If a brother or sister is poorly clothed and lacks daily food, and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, what good is it? So also faith, if it does not have works, is dead being by itself.

James 2:15-17

Can we really only pray if we have the ability to help someone? James says, no. By praying, we are committing to being part of the solution to somebody else’s problem. The problem with the world today is not that we don’t have enough resources to take care of everyone; the problem is distribution of resources. Through praying for bread for those who lack it, we are committing to being part of God’s hands who provide it.

Are you willing to help provide bread for others?

7. This petition reminds us of how God’s providence and people’s diligence works with prayer.

If we pray for our daily bread and yet do nothing, most likely we will starve or lack resources. God’s means of providing for us is primarily through our own labor. The farmer ploughs the field, sows seed, and reaps a harvest. By seemingly natural means, God provides for the farmer’s daily bread. This is true for us as well. Certainly, God can miraculously provide manna from heaven, send ravens with food, or multiply a few loaves to feed a multitude. However, that is not his primary way of answering prayer. People pray and work, and God’s grace abounds over that work. For example, if a person wants a godly mate, one should prepare himself to be godly and maybe even put himself in a position to meet somebody. If a person wants to be a doctor, one should study diligently and go to medical school. If a person wants to save souls, one must pursue opportunities to share the gospel. In the same way that faith without works is dead (Jam 2:17), prayer is often dead and useless without work. It has often been said that we should pray as though it all depends on God and work as though it all depends on us. There is some wisdom to this saying.

Application Question: What is the proper balance between prayer and diligence? What is the improper balance and how can we avoid it?

8. This petition reminds us to give God thanks.

Every good and perfect gift comes from God (Jam 1:17). Did you have lunch today? Give God thanks. Did he help you resolve some conflict? Praise him. Do you have strength and health to work? Give God thanks. Did he provide you with spiritual manna through God’s Word and prayer? Praise his name. Are you alive? Give God thanks. He gives us life, breath, and everything else. Are you going through a trial? Worship him. Trials develop perseverance, character, and hope in God (Rom 5:3-4). The reality that God is constantly providing our daily bread should always draw us to the throne of grace to give him thanks. Thank you, Lord!

Application Question: What are you thankful for today? How has God been providing for your daily bread?

Conclusion

First, prayer begins with God, and then it turns to us. In the fourth petition, we recognize our dependence upon God for all resources. He is the provider of life, breath, and everything else. We must daily humble ourselves before God in prayer—trusting him to meet our needs and that of others.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 388). Chicago: Moody Press.

² Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 250). Edinburgh: Saint Andrew Press.

³ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 191). Grand Rapids, MI: Baker Books.

⁴ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (pp. 72–73). Grand Rapids, MI: Baker Academic.

⁵ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 73). Grand Rapids, MI: Baker Academic.

⁶ MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1413). Nashville: Thomas Nelson.

Related Topics: Christian Life, Kingdom

25. Forgive Us Our Debts (Matthew 6:12, 14-15)

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And forgive us our debts, as we ourselves have forgiven our debtors… For if you forgive others their sins, your heavenly Father will also forgive you. But if you do not forgive others, your Father will not forgive you your sins.

Matthew 6:12, 14-15 (NET)

When Christ gave us the Lord’s Prayer, he gave us our pattern and primer for prayer. We begin with the Lord’s name, kingdom, and will. Then we bring our petitions to the Lord and that of others. First, we ask for our daily bread. Though God is our King, he is also our Father. He cares for both our physical and spiritual needs. In the fifth petition, we ask for our Father’s forgiveness. In the final petition, we ask for spiritual protection—deliverance from temptation and the evil one.

In this study, we’ll consider the fifth petition—a petition for forgiveness.

Big Question: What does “forgive us our debts, as we also have forgiven our debtors” mean, and what applications can we draw from this?

Our Need to Pray for God to Forgive Us

Interpretation Question: What does this petition tell us about the Christian’s relationship to sin?

When Christ calls for believers to pray for forgiveness of their debts, he is referring to their sins. In the parallel version of the Lord’s Prayer in Luke 11:4, the word “sin” is used instead. The word “debt” means “a failure to pay that which is due” or “a failure of duty.”¹ All people are in debt to God because he is our ruler, and he has given us many commands and duties to fulfill. Primarily, we have been called to love God with all our hearts and to love our neighbor as ourselves. Nobody has ever perfectly obeyed these two commands, which essentially summarize all other commands (Matt 22:37-40). We have put ourselves and our needs before others. We have put our entertainment, education, jobs, and friendships before God. We have fallen short of God’s glory (Rom 3:23) and, therefore, failed our duty—we are debtors to a holy God.

A Battle with Sin

The fact that Christ adds this petition to his ideal prayer means that we will always struggle with sin until we die or Christ returns, whichever happens first. Unfortunately, at times throughout history, the doctrine of perfectionism has been taught. This is the belief that after a person is saved, they can reach a point where they no longer sin. This seems to have been one of the perversions of the false teachers in the Ephesian church.² In 1 John 1:8, John combats this by saying, “If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.” A person who believes they have never sinned or that they are without sin is not truly saved. The truth of the gospel is not in them (cf. 1 John 5:13).

Therefore, Christ is implying through this petition that believers will never, during this stage of their redemption, be without sin. There will always be a battle between their flesh—their unredeemed nature—and their new nature. Galatians 5:17 says, “For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.” Even Paul attested to this battle inside him; in Romans 7, he bemoaned how the things he wanted to do, he didn’t do, and the things he didn’t want to do, he did. He cried out, “Who can save me from this body of death?” (v. 24, paraphrase).

True Confession

Because of this reality, believers must continually practice confession before God. We must confess our debts—the ways that we’ve failed God in thought and action. First John 1:9 says, “But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.” The word “confess” means “to say the same thing as.” Confession is simply agreeing with God that we were wrong—our thoughts and motives were ungodly, and our actions dishonored the Lord and hurt others. Included with confession is turning away from our sins. Second Corinthians 7:10 (ESV) says, “For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death.” True confession brings repentance—a change of mind that leads to a change of direction.

This is necessary for our spiritual health, as we will always struggle with sin. When we confess, we will find peace, joy, and righteousness. When we hold on to sin, we will lack joy and peace, and be led into further sin. John Stott said this about confession, “One of the surest antidotes to the process of moral hardening is the disciplined practice of uncovering our sins of thought and outlook, as well as of word and of deed, and the repentant forsaking of them.”³

Though confession seems easy, it is not. Our flesh, worldly influences, and Satan fight against it. We have a tendency to not recognize our sins, minimize them, or, at times, even promote them as being righteous. However, true confession is seeing our sins as God does. He hates them. Our sins put his Son on the cross; they dishonor him, and they hurt ourselves and others. In order to have true confession, we must see sin as Gods sees it, by knowing his Word (cf. 2 Tim 3:16-17).

Sadly, instead of seeing sin as we should, our views often conform to that of our secular culture (Rom 12:2). Sin is acceptable, normal, and at times, even to be desired. We say, “Everybody illegally downloads, it’s not that bad.” “Everybody cheats on their taxes.” “Why would somebody not have sex and live with their mate before marriage?” Society embraces and promotes sin, which makes it harder for us to recognize certain actions and thoughts as sin and truly confess them.

God is holy, and he hates sin. Hebrews 12:14 (NIV) says, “without holiness no one will see the Lord.” Our God is so holy, we can’t have a relationship with him because of our sin. It was his holiness that compelled him to send his Son to die on the cross for our sins (John 3:16). Christ paid our sin debt. He took all our sins—past, present, and future—and bore God’s wrath for them on the cross. It is for this reason that we can be saved and have eternal life. On the cross, there was a great exchange; Christ took our sins and gave us his righteousness (2 Cor 5:21). For those who receive him by faith as Lord, God imparts Christ’s righteousness to their lives and accepts them into his family—they become his forgiven sons and daughters (John 1:12, Eph 1:5).

Application Question: Why is it so hard to have true confession—saying the same thing as God does about sin? What factors make this difficult, and how have you experienced this difficulty in confession/repentance?

Two Types of Forgiveness

Interpretation Question: Why must we still confess our sins to God if he forgave them all when Christ died on the cross?

Because of Christ’s death, God forgave us judicially. Romans 5:1 says, “Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ.” Justification is a legal declaration. It means we are no longer guilty before God—we no longer have a sin debt. Christ paid it. However, the forgiveness Christ refers to in the Lord’s Prayer is not judicial, it’s familial. The Lord’s Prayer was not given to unbelievers. It was given to Christians—those who, because of Christ’s work, have been adopted into the family of God and are now his children (cf. Matt 6:9). This relationship can never change any more than a human father/child relationship. There can be distance between a father and a child. They might not speak to each other because of some evil. Parents might even “disown” their child. However, that doesn’t change their blood relationship. The father and mother will always be the biological parents. In the same way, at salvation, believers become children of God and that relationship will never change; however, because of sins on our part—not God’s—there is at times distance. Therefore, we need to continually confess our sins to God (and at times to others) to restore fellowship. Again, Christ is referring to familial or parental forgiveness, not judicial.

Since we’re so prone to sin against God, we must confess our sins all the time. When we do, God promises to forgive and cleanse us from all unrighteousness (1 John 1:9). Proverbs 28:13 says, “The one who covers his transgressions will not prosper, but whoever confesses them and forsakes them will find mercy.” There is always mercy, forgiveness, and cleansing for those who confess.

Cleansing from Guilt and Shame

Confession is especially important when considering the guilt people often carry from their failures or the failure of others. People harbor guilt from divorces they experienced, sexual experiences (voluntary and involuntary), neglect of loved ones (or being neglected), etc. These leave deep wounds that the enemy often uses to condemn people. In his book Confess Your Sins, John Stott quotes the head of a large mental hospital as having said, “I could dismiss half my patients tomorrow if they could be assured of forgiveness.”⁴ People must understand that Christ bore our shame and guilt on the cross. After confessing our sins, those burdens no longer need to be carried. We must accept God’s forgiveness and his cleansing. Hebrews 9:14 says: “How much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our consciences from dead works to worship the living God!”

Guilt and shame keep us from fully worshiping and serving the living God. When we accept Christ’s forgiveness, it allows us to serve him and others with delight and joy. He forgives and restores us. Therefore, we must reject the devil’s lies and condemnation.

Are there any sins that you have not confessed before God? David said, “If I cherish iniquity in my heart, the Lord will not hear me” (Psalm 66:18, paraphrase). God will not hear our prayers when we are holding on to grudges, an ungodly relationship, or some other wrong heart motive or action. They hinder our relationship with him.

Have you accepted his forgiveness for your failures? Are you still accepting condemnation from the devil by harboring a defiled conscience? Accept God’s mercy, forgiveness, and cleansing. God is gracious. When we confess, he cleanses us from the sin we are aware of, and even sins we are not aware of. That’s the promise of 1 John 1:9— “But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.” Our God is faithful and abundantly gracious with forgiveness.

Application Question: What sins is God calling you to confess and repent of? How have you experienced condemnation from the devil over failures committed by you or to you? How can believers be set free from sin and condemnation?

Our Need to Pray for God to Forgive Others (Matt 6:12a)

And forgive us our debts

Matt 6:12a

Interpretation Question: What does the “our” in “forgive us our debts” imply about how we should pray?

The “our” implies that we should pray for the forgiveness of others as well. How should this be done? This happens in two ways:

1. We should confess the sins of our communities, as we recognize how our sins contribute to the corporate debt.

Nehemiah prayed this way in Nehemiah 1:6:

May your ear be attentive and your eyes be open to hear the prayer of your servant that I am praying to you today throughout both day and night on behalf of your servants the Israelites. I am confessing the sins of the Israelites that we have committed against you—both I myself and my family have sinned.

In confession, we recognize ourselves as part of a community and that our sins have contributed to the corporate sin debt. Sometimes, our contributions may primarily be sins of omission (Jam 4:17)—meaning, we have not done the good we should have done. We have not shared the gospel as we should; we have not cared for the poor and needy as we should—we have been selfish. Therefore, we must come before God in confession—recognizing the sins of our peers and ourselves.

2. We should confess the sins of others, even if we have not participated in their sins.

Christ did this on the cross when he prayed, “Father, forgive them, for they don’t know what they are doing” (Lk 23:34). Similarly, Stephen prayed this before he was martyred, “Lord, do not hold this sin against them” (Acts 7:60).

Interpretation Question: What happens when we pray for God to forgive others? Does God forgive them based on our prayers?

Of course, we must recognize that God does not forgive people apart from their repentance. When Christ and Stephen asked for pardon for their enemies, it seems their prayers were petitions for God to be merciful and remove his judgment. These prayers would be in line with Abraham interceding on behalf of Sodom and Gomorrah (Gen 18) and how Moses prayed for God to not destroy Israel (Ex 32:10-11).

We should routinely intercede on behalf of others—asking for God to be merciful to them. Ezekiel 22:30-31 says that God sought for a man to stand in the gap but found none, so he destroyed the land. God is looking for people to cry out on behalf of friends, family members, cities, and nations. The whole world has accrued a sin debt and is under God’s wrath. Therefore, Christians should constantly intercede on behalf of others.

As we pray this petition, we not only ask for God to be merciful, but also that God might grant them repentance, so they’ll be restored to a right relationship with him.

Are you confessing the sins of your friends, communities, and nations? Are you asking for God to be patient and merciful, so others might repent? When we do this, we are like Christ and other godly saints before us. In response, God often removes his wrath, grants repentance, and brings cleansing.

Application Question: Who is God calling you to intercede on behalf of? How is he calling you to confess the sins of yourself, your community, and your nation?

Our Need to Forgive Others

And forgive us our debts, as we ourselves have forgiven our debtors.…For if you forgive others their sins, your heavenly Father will also forgive you. But if you do not forgive others, your Father will not forgive you your sins.

Matthew 6:12, 14-15

After asking for forgiveness of sins, Christ adds “as we ourselves have forgiven our debtors.” It’s a condition for God forgiving us. In order for God to forgive us, we must forgive others. If there were doubts about the meaning of this, he essentially repeats it in verses 14 and 15. If we forgive others, God will forgive us. If we do not forgive others, God will not forgive us. In one sense, Christ adds both a blessing and a curse to this petition. When we forgive, we bless ourselves by paving the way for God to forgive us. If we do not forgive, we curse ourselves. Charles Spurgeon stated it this way, “Unless you have forgiven others, you read your own death-warrant when you repeat the Lord’s Prayer.”4 No doubt, many have repeated this prayer and yet held a death grip on anger and unforgiveness. In considering this reality, C. S. Lewis said:

No part of his teaching is clearer: and there are no exceptions to it. He doesn’t say that we are to forgive other people’s sins provided they are not too frightful, or provided there are extenuating circumstances, or anything of that sort. We are to forgive them all, however spiteful, however mean, however often they are repeated. If we don’t, we shall be forgiven none of our own.⁵

This reciprocal promise is repeated in many other passages as well. In Matthew 5:7, Christ said, “Blessed are the merciful, for they will be shown mercy.” James 2:12-13 says, “Speak and act as those who will be judged by a law that gives freedom. For judgment is merciless for the one who has shown no mercy. But mercy triumphs over judgment.”

Our relationships with others are a picture of our relationship with God. Therefore, the way we treat others who hurt us reflects how God will treat us. We get a good picture of this in the Parable of the Merciless Servant (Matt 18:23-35). In this story, a master forgives a servant a great debt—one that he could never pay back. However, the servant had a fellow-servant who owed him money. When that servant asked for leniency, the forgiven servant threw him into jail. When the master heard about this, he was furious. He similarly threw the merciless servant into jail to be tortured. This is how Christ applied this parable to his disciples: “So also my heavenly Father will do to you, if each of you does not forgive your brother from your heart” (v. 35). God will hand us over to the torturers if we don’t forgive others from the heart.

Who are these torturers? No doubt, they represent the devil and his demons. In Scripture, we commonly see God hand people over to the devil, as an act of discipline. For the man having sex with his father’s wife in 1 Corinthians 5:5, Paul told the Corinthians to hand that man over to Satan for the destruction of his flesh, that his spirit may be saved on the day of the Lord. By removing him from the congregation, Satan would have a greater ability to tempt and bring affliction. In 1 Timothy 1:20, Paul talked about two false teachers that he handed over to Satan. In addition, we have the story of Saul, who was given a tormenting demon because of his rebellion against God (1 Sam 16:14).

This discipline may show up in various ways. The Corinthians experienced sickness, depression, and even death because of their abuse of the Lord’s Supper and the divisions which came from that abuse (1 Cor 11:18, 29-30). Therefore, we must remember that not forgiving others is a serious issue to God. When we harbor unforgiveness, we come under God’s discipline and open the door for Satan into our lives and relationships. Ephesians 4:26-27 says, “‘Be angry and do not sin’; do not let the sun go down on the cause of your anger. Do not give the devil an opportunity.”

It is good for us to remember that our horizontal relationships reflect our vertical relationship. If we are constantly in discord with others, it probably pictures the discord in our relationship with God. In Matthew 5:23-24, Christ told the disciples that if they went to the altar to offer a gift and realized that somebody had something against them, they should leave the gift, go make right with the other person, and then offer the gift to God. Reconciliation with others is more important than worship. In fact, unwillingness to reconcile spoils our worship, as God will reject it. He won’t forgive us, if we won’t forgive others.

Those who harbor unforgiveness will find leanness in their spiritual lives—they won’t get much from their devotions, sermons will be dry, and worship will be a burden. However, the person who forgives experiences God’s abundant grace, mercy, and forgiveness. Psalm 133 describes how pleasant it is when people dwell in unity—it’s like the oil on Aaron’s beard and the dew on Mount Zion. It’s there where God’s blessing abides, even life everlasting (v. 3). It’s when we’re walking in unity with others and not discord that we begin to experience the fullness of our eternal life.

Application Question: In what ways have you experienced spiritual dryness when in discord with others? How have you experienced spiritual abundance when walking in right relationships?

Proof of Salvation

In fact, it must be noted that a person whose character is consistently unforgiving and vengeful probably proves that they never have experienced God’s mercy and are not saved. If we have received mercy from the Lord, we will show it to others. As the Matthew 5:7 beatitude says, it is the merciful who receives mercy. All eight of the Beatitudes are characteristics of those who are part of God’s kingdom. They begin and end with “the kingdom of heaven belongs to them” (Matt 5:3, 10). Only people with these characteristics are part of God’s kingdom. Therefore, true believers are marked and identified by being forgiving and merciful. They are the sons and daughters who turn the other cheek when slapped, and who bless their enemies instead of cursing them (Matt 5:38-48).

This doesn’t mean that true believers won’t struggle to forgive. They will. Often, we will forgive, and those angry feelings will come back. However, when they come back, we need to fight to forgive again. Mercy is a characteristic of those who are truly saved. If we are vengeful and unforgiving, we should question if we are really saved. Kent Hughes said it this way:

Let me extend the principle even further. If we will not forgive, we are not Christians! This is a frightening statement, but it is true, for when God’s grace comes into our hearts, it makes us forgiving. We demonstrate whether we have been forgiven by whether or not we will forgive. So if I refuse to forgive, there is only one reason—I am outside grace and I am myself unforgiven. These are hard words, but they are graciously hard, words especially needing to be heard by the religious person who can state all the answers, who attends church, who leads an outwardly moral life, but who holds a death grip on his grudges. He will not forgive his relatives for some infraction. He has no desire to pardon his former business associate. He nourishes hatreds, cherishes animosities, revels in malice. Such people had better take an honest inventory of their lives and see if they really know Jesus.⁶

Do your reactions to those who hurt you prove your salvation or put your salvation in doubt?

Application Question: How have you experienced this propensity to forgive and show mercy to others after following Christ? In what ways do you still experience a battle to forgive?

How to Practice Forgiveness

Application Question: How can we forgive others, especially when emotionally, we don’t want to?

1. We must try to understand those who have failed us.

There is always a reason people act the way they do. Often, it’s because of what others have done or not done to them. Getting to know others and their backgrounds will often help us be more merciful and forgiving.

2. We must remember our own sins.

Often, we hate the very things in others that we once struggled with. We must remember that we also struggled with lust, anger, lack of wisdom, immaturity, and many other vices. In addition, the weaknesses others struggle with might not be our struggles, but we certainly have our own. When we remember this reality, it will help us better minister to others. It has been said that until we see ourselves as the “chief of sinners,” as Paul did (1 Tim 1:15), we are not yet ready to minister. When we realize the depth of our own sin, not only will we forgive, but we’ll be better equipped to help others change.

3. We must learn to forget.

In Isaiah 43:25, God says, “I, I am the one who blots out your rebellious deeds for my sake; your sins I do not remember.” Certainly, God doesn’t forget in the sense that he can’t remember. God is omniscient. He forgets in the sense that he no longer holds it against us. We should do the same. Colossians 3:13 says, “Just as the Lord has forgiven you, so you also forgive others.” This means we also should not hold people’s sins over them. In 1 Corinthians 13:5, Paul said that love holds no record of wrongs. To forget as God does, we can’t be historians—always condemning people by bringing up their past failures or playing their failures over and over again in our minds. We must practice a holy forgetting.

4. We must learn to love.

Romans 12:20-21 says, “Rather, ‘if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head’. Do not be overcome by evil, but overcome evil with good.”

When we act in loving ways towards those who hurt us—like serving them—not only does it often overcome evil in their hearts, but it also overcomes evil in us. By acting in love instead of hate, we lead our emotions instead of allowing them to lead us. This helps us forgive those who have harmed us.

5. We must learn to pray for those who have failed us.

This corresponds with the last point. In Matthew 5:44, Christ said: “But I say to you, love your enemy and pray for those who persecute you.” Often, it is in the midst of praying for those who’ve failed us that God gives us a heart for them. He removes the bitterness and pain in our hearts and gives us grace to love them.

6. We must learn to forgive in faith.

We may not feel like forgiving someone, but forgiveness is an act of faith. We forgive because God commands us to and because we desire to not displease him or invoke his discipline. Therefore, we must choose to forgive those who hurt us and not hold their failures against them. Often, even when we forgive in faith, certain events may trigger bad memories and all the raw negative emotions. In those moments, we’ll have to forgive again in faith. This forgiveness might not be based on any merit of the person; it is based on obedience to God and remembering the mercy we’ve received from him.

Application Question: Share a story of God giving you grace to forgive someone who was especially difficult to forgive. Which principles listed have you found most helpful in forgiving others? Are there any other principles or practices that you have found helpful in learning to forgive?

Conclusion

In this life, we will never be free of sin. (1) Therefore, we must daily repent of wrong thoughts and actions that offend God and others. By doing this, we maintain and increase our spiritual health and vibrancy. (2) But also, because we live in a world full of sin, we will often get hurt by others and, in response, need to practice forgiveness. When we do this, we bring God’s blessing and forgiveness in our lives. When we don’t, we harm ourselves, as God will discipline us. (3) Finally, because of the rampant sin in the world, we need to constantly pray for others—asking for God to forgive, hold back his wrath, and grant them repentance. When we do this, we are like our Lord, who did the same. Therefore, seeking forgiveness and forgiving must be the continual discipline of believers. Lord, forgive us our debts, even as we forgive our debtors!

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Barclay, W. (2001). The Gospel of Matthew (Third Ed., pp. 255–256). Edinburgh: Saint Andrew Press.

² Sauer, R. (2014). 1 John. In M. A. Rydelnik & M. Vanlaningham (Eds.), The moody bible commentary (p. 1976). Chicago, IL: Moody Publishers.

³ MacArthur, J. F., Jr. (1985). Matthew (pp. 393–394). Chicago: Moody Press.

⁴ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 195). Grand Rapids, MI: Baker Books.

⁵ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 189). Wheaton, IL: Crossway Books.

⁶ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 189–190). Wheaton, IL: Crossway Books.

Related Topics: Christian Life, Kingdom

26. Deliver Us From The Evil One (Matthew 6:13)

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And do not lead us into temptation, but deliver us from the evil one.

Matthew 6:13 (NET)

The Lord’s Prayer is meant to be our pattern of prayer. Often, we struggle with what to say when coming to God in prayer. Christ’s sample prayer helps us with this. With each of the six petitions, we are called to add our own words and thoughts. The first three are concerned with God: his name, kingdom, and will. The last three focus on our needs: bread—referring to our physical and spiritual needs—forgiveness of sins, and finally, deliverance from the evil one.

In the fifth petition, forgive us our debts, we focused on past sins. In the last petition, deliver us from evil, we focus on future sins. In the fifth, we asked for forgiveness from actual sins. In the last, we ask to be delivered from potential sins.¹

In this study, we will consider the last petition of the Lord’s Prayer—lead us not into temptation, but deliver us from the evil one.

Big Question: What does the final petition of the Lord’s Prayer mean and what are its applications?

Do Not Lead Us into Temptation

Interpretation Question: What does the petition “do not lead us into temptation, but deliver us from the evil one” mean?

The sixth petition is probably a form of parallelism.² Deliver us from the evil one is another way of restating do not lead us into temptation. Some versions translate “evil one” as “evil.” Both are correct translations, and there is really no consensus on which is better. There is probably a nuance of both— “evil one” and “evil”—in the word.³ We need to be delivered from not only Satan, but also from evil in our flesh and in the world, and we must recognize that God is the only one who can help us.

This petition provokes some hard questions: How can we ask God to lead us not into temptation? Isn’t that a foregone conclusion? James 1:13 says, “Let no one say when he is tempted, ‘I am tempted by God,’ for God cannot be tempted by evil, and he himself tempts no one.” God does not tempt anyone. He is holy and just. Therefore, why does Christ encourage us to ask God to not lead us into temptation?

People have reconciled the petition in different ways:

1. Some reconcile the petition by translating the word “temptation” as “test.”

In English, the word “temptation” has a negative connotation. It means to “entice to sin.” However, in the Bible, that is not necessarily true. The word is neutral. It also can be translated as “test.”⁴ When used of Satan’s testing of people, it is translated “temptation.”⁵ However, since the context is prayer, many would argue for translating it as “test,” since God will not tempt anyone. The Good News Bible actually translates it, “Do not bring us to hard testing.”⁶

God will not tempt us, but he certainly will test us. We get a good picture of this when God approached Abraham and told him to sacrifice Isaac. Genesis 22:1 begins with, “Some time after these things God tested Abraham.” God tested Abraham to see what was in his heart. Did he truly love God more than his son? Was God truly first in his life? As with Abraham, God often tests us in areas that are closest to our heart—areas that we are most tempted to put before him. Are we passionate about some hobby? Are we consumed with our appearance or some relationship? Often, that is where God will test us. We must always guard our hearts against any type of idolatry—anything that might come before God.

Another prominent test in Scripture is when God tested Israel in the wilderness after delivering them from Egypt. There he allowed them to hunger and thirst. Deuteronomy 8:2 says: “Remember the whole way by which he has brought you these forty years through the desert so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.”

God tested them for many reasons: (1) He wanted to change them. Moses said that God humbled them through the testing. Pride keeps us from God and his blessing. James 4:6 says, “‘God opposes the proud, but he gives grace to the humble.” Literally, God fights against the proud. Pride shows up in our being independent from God. We don’t rely on his Word, his saints, or his presence. But when God humbles us, we realize that we need him, and we therefore draw near him more faithfully. Humility is the place of blessing. God humbled Israel in the wilderness by their hard circumstances. (2) He also tested them to know what was in their hearts. It is not that God didn’t know. He did. The trials really revealed Israel’s heart to themselves. In the wilderness, they complained, which showed they really didn’t trust God. They desired to go back to Egypt—which showed their love for the world. They also began to worship idols and practice sexual immorality—revealing how they loved sin and not God’s Word. Testing does the same for us. It is gracious of God to show us what’s in our hearts, so we can repent. We need trials to keep us humble and help us rely on God. And when he allows them, Scripture calls us to rejoice because we understand their purpose. James 1:2-4 says:

My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials, because you know that the testing of your faith produces endurance. And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.

With that said, though we should rejoice in trials and be faithful in them because trials help mature us, we should not pray for them or seek them out. In fact, we should ask God to deliver us from them. One would think this would not need to be said, but at times, throughout history, believers have developed a martyr spirit. In understanding the grace and blessing of trials, they would seek to be persecuted or would create trials that humbled them. I remember meeting a professing Christian in college that walked around with rocks in his shoes, as a way of taking up his cross for Christ. This is not a biblical understanding of trials. We should ask God to deliver us from them—not create them. When God allows them, we should rejoice and persevere in them. We certainly should continue to ask God to remove them, if that be his will, but whether he does or not, we must remain faithful in them.

However, others reconcile the petition of “do not lead us into temptation” in a different way.

Application Question: What things has God revealed about your heart through experiencing certain tests?

2. Others reconcile the petition by recognizing God’s sovereignty over all temptation and evil.

We get a good picture of this in the story of Job. In Chapter 1, God boasted to Satan about how faithful Job was. Satan replies, “Of course he is faithful, you have put a hedge of protection around him” (v. 10 paraphrase). He then challenges God to strike all that Job has, saying that Job would surely curse God because of it. God agrees and says: “All right then, everything he has is in your power. Only do not extend your hand against the man himself!” (1:12). God allows Satan to both test Job and tempt him to curse God. The only regulation was that Satan could not touch Job himself. Job lost his children and his wealth but still didn’t curse God. Chapter 2 is similar: God boasts about Job, and Satan challenges God to strike his flesh and bones, assuming if God did this, Job would curse God to his face. God replies, “All right, he is in your power; only preserve his life” (2:6). In this scenario, the only stipulation was that Satan not kill him.

God Limits Our Temptations

With each temptation/trial that Job went through, God set the limits on Satan—to not touch his body and later to not take his life. Similarly, God holds the temperature gauge on each trial and temptation we may encounter. He will not allow us to be tempted beyond what we are able to bear. First Corinthians 10:13 says:

No trial has overtaken you that is not faced by others. And God is faithful: He will not let you be tried beyond what you are able to bear, but with the trial will also provide a way out so that you may be able to endure it.

The ability to escape or endure often is accessed by taking advantage of the grace available to us, such as: the fellowship of the saints, God’s Word, prayer, serving, etc. For most of us, we will never encounter something like Job, because we would not be able to bear it. God reserves his greatest trials for those he has sufficiently prepared.

It must be noted that in both tests, Job was tempted by the devil to curse God, but only after God gave Satan permission. In one sense, it could be said God “led” Job to temptation by allowing him to be tempted. This reflects God’s sovereignty over evil.

Contrary to Dualism

Sometimes dualistic thought has crept into the church. Dualism teaches that in this universe there are two equal opposing forces—one for good and one for bad. In Christianity, this might reflect an eternal battle between God and Satan. However, Scripture does not teach this. Satan is not equal to God—nor is he eternal. Satan is a created being who depends upon God to exist just as all created things (cf. Col 1:17, Heb 1:3). He is a dependent creature and, therefore, to some extent, must submit to God. This is clearly displayed in the story of Job.

Further Examples

When considering the rest of Scripture, we see other times where God uses Satan for his eternal purposes—including the sanctification of believers. For example, in 1 Corinthians 5, Paul encourages the Corinthians to hand over a man having sex with his father’s wife to Satan. This handing over seems to represent excommunication from the church. When a believer is no longer functioning as part of the body, it opens the door for Satan to attack and tempt him more fully. First Corinthians 5:4-5 says,

When you gather together in the name of our Lord Jesus, and I am with you in spirit, along with the power of our Lord Jesus, hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.

What was the purpose of handing over this man to Satan? It was redemptive, as all discipline should be. This would allow for the destruction of flesh—probably referring to physical suffering (cf. 1 Cor 11:30) or experiencing the consequences of unbridled sin (cf. Lk 15:11-32)—so that the offender would ultimately be saved—representing repentance.

Another example of this would be the Holy Spirit leading Christ in the wilderness to be tempted by the devil (Matt 4:1). Again, God’s purpose in allowing this temptation was not for Christ to fall into sin, but for Christ to be made strong by persevering through it. Hebrews 2:10 says Christ was “made perfect” through what was suffered. To be our faithful high priest, he had to be able to relate to us and understand our suffering and temptations (cf. Heb 4:14-16). Therefore, his experience of temptation by the devil was necessary for him to save us completely (cf. Heb 7:25).

Application Question: What can we discern about God’s purpose in allowing temptations and trials?

(1) God’s purpose in allowing temptation and trial is never for us to fall into sin. That is Satan’s desire, but not God’s. Again, God cannot be tempted, nor does he tempt anyone (Jam 1:13).

(2) God’s purpose in allowing temptations and trials is to make us stronger and more faithful. If we resist temptation and persevere through the trial, we will grow closer to God, be more faithful to him, and be more equipped to help others (cf. James 1:2-4, Rom 5:3-4, 2 Cor 1:3-6). God’s ultimate desire is to bless us and not curse us through trials. After Abraham passed the test of offering his son, Isaac, God confirmed his previous promises and promised to bring the messiah through his lineage. After Job passed his test, God blessed him with double blessings. When Christ passed the test in the wilderness, God empowered him through the Spirit to begin his ministry.

(3) God’s purpose in allowing temptation and trials is to reveal what is in our hearts. Do we love God more than sin? Will we obey him no matter the situation, even if it leads to our pain? What do our responses to trials say about our heart and devotion to God?

Application Question: How do you understand the controversial petition of “do not lead us into temptation”? How should we reconcile this petition with God’s goodness and holiness? Share a trial that God allowed in your life and how God used it to mature you and bless you.

Deliverance from Evil

Application Question: How can we be delivered from evil or the evil one?

The word “deliver” is a very aggressive word in the original language. It can also be translated “to snatch.”⁷ We are asking God to snatch us from the clutches of evil. As with praying for our daily bread, God’s usual way of providing is not by miraculous means. When we pray for our daily bread, God may choose to provide food by ravens or to multiply bread, but not normally. God provides opportunities and strength to work, and through working and earning a wage, we provide bread for ourselves. It’s the same with being delivered from evil. Sometimes, it may be miraculous, but most times, God works through our prudence and diligence, as we take advantage of his means of grace. Therefore, we must ask, “How can we be delivered from evil?”

1. To be delivered from evil, we must consistently pray for deliverance.

Before Christ went to the cross, he told Peter and the disciples that Satan had asked to sift them like wheat (Lk 22:31). He also told them that they would all fall away from him. After this, Christ took Peter, James, and John—the leaders of the disciples—to pray with him in the Garden of Gethsemane. He says to them, “Pray that you will not fall into temptation” (Luke 22:39). Christ told them they were going to deny him, but he provided a way of escape (1 Cor 10:13)—prayer. In fact, they needed to not only pray but to specifically have an intense, fervent time of prayer. Christ told them to pray for an hour (Mk 14:37). They needed both quality and also a significant quantity of time with God. No doubt, we often fall into temptation because we are not faithful in prayer. Like the disciples, we sleep, work, or entertain ourselves, when we should be praying. This is part of the reason the Christian church, in general, is so weak and ineffective. Increasingly, prayer meetings are being removed from the church or sparsely attended. The church no longer prays. If we are going to conquer evil in our lives and in society, we must be people of prayer. We must pray for protection from the evil one, to be set free from besetting sins, and to be kept from trials that might overwhelm us.

Application Question: In what ways do you incorporate petitions for spiritual protection into your prayer life?

2. To be delivered from evil, in humility, we must recognize our weakness and vulnerability to it.

On our own, we cannot defeat the pull of sin in our flesh, the attraction of the world, and the power of the devil. These temptations are too strong for us—we need God’s grace.

Again, this is where many Christians fail. They unwittingly think they are too strong or live as though they are. Because they are so “strong,” they open the door to sensual music and TV shows. They surround themselves with those who are not serious about God and aren’t seeking to obey him. They are “too strong” and therefore that makes them weak.

Part of growing in spiritual maturity is recognizing our weakness. Paul said that nothing good dwelled in his flesh (Rom 7:18), and he called himself the chief of sinners (1 Tim 1:15). He recognized his great weakness, and that is what made him strong.

It was Peter’s boast, “If they all fall away because of you, I will never fall away!” that made him weak (Matt 26:33). He boasted in his strength to withstand temptation, and then he not only denied the Lord but also began to swear like the world to prove he didn’t know him (Matt 26:74). First Corinthians 10:12 says, “So let the one who thinks he is standing be careful that he does not fall.”

There is nobody who is not vulnerable. Because Moses disobeyed God, he was forbidden from entering the promised land and died outside its boundaries. The last story we read about Noah, the man who walked with God and was saved from the flood, was him being drunk, naked, and shamed by his son. David, a man after God’s own heart and the ideal king of Israel, in a moment of weakness, committed adultery and then had the husband, one of his best friends, killed. These stories are included in the Bible as warnings for us. Everybody is vulnerable to the temptation of sin! That is why Scripture commonly calls us to “flee sexual immorality,” “flee youthful lusts,” and “avoid all appearance of evil.” We are extremely vulnerable, and that is why we must constantly pray, “Lord, deliver us from evil.”

Application Question: How can we know if we are “too strong,” which ultimately makes us weak and vulnerable to spiritual attack? How have you experienced pride coming before the fall?

3. To be delivered from evil, we must understand that we are not alone.

The “us” implies that Satan is not only attacking us individually but also others. First Peter 5:8-9 says,

Be sober and alert. Your enemy the devil, like a roaring lion, is on the prowl looking for someone to devour. Resist him, strong in your faith, because you know that your brothers and sisters throughout the world are enduring the same kinds of suffering.

Peter says that one of the ways that we resist Satan is by remembering that other believers are undergoing the same sufferings. We must understand that we are not in this battle alone and, therefore, must rely on other saints. We must seek their counsel, accountability, and prayers. When Christ was weary unto death before going to the cross, he called his most trustworthy disciples to pray with him for an hour. We should similarly ask others to continually pray for us and with us when going through difficulties or struggling with sin. This means we must be transparent and open with others. Sadly, many are not. They are too ashamed to share their struggles, and consequently, their struggles only deepen.

In addition, we must not only seek support from other believers but also provide the same for them. We should pray for hedges of protection around our friends, family members, churches, and nations. We must constantly pray for other believers. After stating the various parts of the armor of God that believers must put on to stand firm in spiritual warfare, Paul calls believers to always be alert and keep on praying for all the saints (Eph 6:18). This is part of our duty in warfare. Christ prayed this way in John 17:15, “I am not asking you to take them out of the world, but that you keep them safe from the evil one.” We must continually pray this way for others as well.

We must understand that it is the Christian who is all alone—unsupported and not supporting others—who is most vulnerable to the evil one. They attend church but have no accountability, no mentorship, no one to be transparent with, and the enemy has a field day with them. Let this solo spirit not be in us.

Application Question: Why is supporting others and receiving support so important in being delivered from temptation and evil? Share how someone supported you and helped you get free from some besetting sin.

4. To be delivered from evil, we must be committed to God’s Word.

Though not referred to in this petition, it certainly must be practiced if one is going to conquer temptation and evil. David declared, “I have stored up your word in my heart, so I will not sin against you” (Ps 119:11). It was by studying, understanding, and memorizing God’s Word that David conquered sin and temptation in his life. Similarly, when Christ was being tempted by the Devil in the wilderness, he always responded with Scripture (Matt 4). We must do the same when tempted. If we don’t know God’s Word, we won’t be able to recognize or conquer temptations that come our way.

Being in a Bible preaching church that teaches the whole counsel of God is a great protection for believers. Daily meditating on God’s Word gives believers power to stand against the evil one. Studying the Bible from Genesis to Revelation, understanding its major doctrines, and memorizing it, and not just skimming Psalms and Proverbs for encouragement, is a tremendous grace for believers. It will enable them to stand in trials and temptations.

Application Question: Why is the Word of God so important in spiritual warfare? In what ways have you experienced conquering sin and temptation as you have faithfully studied and internalized God’s Word?

Doxology

Most older versions of the Lord’s Prayer add the doxology, “for thine is the kingdom, the power, and the glory, forever. Amen.” Newer versions typically add it in brackets or place it in the footnote section, as it lacks manuscript support—being that it was not included in the earliest and most reliable manuscripts.⁸ Since Jews typically ended prayers with a doxology ⁹ (and probably because “deliver us from evil” seems to be a rather abrupt ending), a scribe most likely modified David’s doxology in 1 Chronicles 29:11 and added it to the Lord’s Prayer around the second century, as a part of the church’s liturgy.¹⁰ First Chronicles 29:11 says, “O Lord, you are great, mighty, majestic, magnificent, glorious, and sovereign over all the sky and earth! You have dominion and exalt yourself as the ruler of all.”

It is a beautiful and biblical doxology worth praying, as it focuses on God’s preeminence—though it was probably not in the original.

Application Question: Did you grow up memorizing the Lord’s Prayer with the doxology attached? Should people pray it, even if it is not in the original?

Conclusion

In line with the final petition of the Lord’s Prayer, Jude 1:24 says, “Now to the one who is able to keep you from falling, and to cause you to stand, rejoicing, without blemish before his glorious presence.” God is able to keep us and present us without fault; however, much of this grace is only given when we faithfully cry out, “Lord, do not lead us into temptation, but deliver us from the evil one.” Prayer is key to spiritual protection and spiritual victory. It’s a recognition of our weakness and God’s strength. As we pray this, may the Lord aggressively snatch us out of the clutches of habitual sin, the draw of the world, and the traps of the devil. May we faithfully pray this for our own good and that of others.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Towns, Elmer L. Praying the Lord's Prayer for Spiritual Breakthrough (p. 167). Baker Publishing Group. Kindle Edition.

² R.C. Sproul. The Prayer of the Lord (Kindle Locations 797-800). Kindle Edition.

³ Green, M. (2001). The message of Matthew: the kingdom of heaven (p. 101). Leicester, England; Downers Grove, IL: InterVarsity Press.

⁴ MacArthur, J. F., Jr. (1985). Matthew (p. 395). Chicago: Moody Press.

⁵ Morris, L. (1992). The Gospel according to Matthew (p. 148). Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.

⁶ Morris, L. (1992). The Gospel according to Matthew (p. 148). Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.

⁷ O’Donnell, D. S. (2013). Matthew: All Authority in Heaven and on Earth. (R. K. Hughes, Ed.) (p. 172). Wheaton, IL: Crossway.

⁸ O’Donnell, D. S. (2013). Matthew: All Authority in Heaven and on Earth. (R. K. Hughes, Ed.) (pp. 172–173). Wheaton, IL: Crossway.

⁹ Morris, L. (1992). The Gospel according to Matthew (p. 149). Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.

¹⁰ Biblical Studies Press. (2005). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

Related Topics: Christian Life, Kingdom

27. How To Fast Properly (Matthew 6:16-18)

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“When you fast, do not look sullen like the hypocrites, for they make their faces unattractive so that people will see them fasting. I tell you the truth, they have their reward. When you fast, put oil on your head and wash your face, so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.

Matthew 6:16-18 (NET)

In Matthew 6, Christ deals with three commonly abused religious practices in Israel—giving, praying, and fasting. The religious leaders had made things that were good in and of themselves into bad things. The rituals of giving, praying, and fasting had become a form of self-worship. They did those acts to be seen and praised by men instead of to honor God and receive his approval.

It is appropriate that right after teaching about proper prayer, Christ focuses on fasting. One can pray without fasting, but one cannot fast biblically without prayer. They go together. Therefore, in one sense, Christ is continuing his teaching on prayer.

Fasting literally means “not to eat.”¹ It is giving up food to focus on seeking God over some matter. It is to be so consumed with this matter that it becomes more important than food.² Fasting, therefore, is a way to enhance our prayer life and our relationship with God.

Though fasting was very common in Israel, the Day of Atonement was the only required fast. On that day, they were called to “deny” themselves (Lev 16:29, 23:27), which was a Hebrew expression that included forsaking food.³ In addition, during the exile, Jews added specific months of fasting. They would fast on the fifth and seventh months (Zech 7:5)—probably as a way of seeking God to restore them to the land. Also, it is clear from at least four scribal additions of the word “fasting” in the New Testament, which are not in the earliest and best manuscripts (cf. Matt 17:21, Mark 9:29, Acts 10:30, 1 Cor 7:5), that it was strongly practiced and possibly overemphasized by early Christians.⁴

Obviously, in the New Testament, we no longer practice the Day of Atonement, as Christ paid for our sins once and for all on the cross. With that said, though we are never commanded to fast in the NT, it is clear that Christ expected believers to fast. In Matthew 6:16, he said, “when you fast,” implying that we would. Also, in Matthew 9:15, Christ declared that while he was alive, his disciples had no reason to fast, but after his death, they would fast. As many great saints before us fasted, including Moses, Samuel, Daniel, Christ, and the apostles, we must fast also.

In this study, we will consider how to properly fast.

Big Question: According to Matthew 6:16-18 and the rest of Scripture, what does proper fasting entail?

Proper Fasting

Matthew 6:16-18

Observation Question: According to Jesus, what practices were associated with the hypocrites and their fasting?

In Matthew 6:16, Christ describes how the religious leaders commonly abused the discipline of fasting. They would purposely look sullen by disfiguring their faces. “Disfigure their faces” literally means “covering their faces.”⁵ They commonly would do this with dirt and ashes—so that everybody could see. In addition, they would wear their oldest and dirtiest clothes during their fasts to be noticed by others.⁶

The Pharisees fasted on Monday and Thursday. They claimed that the reason was because Moses ascended and descended from Mount Sinai, where he received the law, on those days.⁷ However, those days just “happened” to be major market days, where people from the country would crowd the towns and cities to buy and sell.⁸ Clearly, those were the days the religious leaders had the biggest audience. Christ called them “hypocrites,” which was a word used of actors (v. 16). Their fasting was about putting on a show and receiving applause. They had received their reward in full, which was the praise of people, but they would receive no reward from God. Therefore, Christ warned his disciples to not fast like them.

Application Question: How should we practice proper fasting?

When fasting, we must practice secrecy. Of course, when we choose to not eat, others may notice. But we should practice, as much as possible, not sharing this discipline with others. Why? It’s not because telling others is bad; it’s because our hearts are bad. They are too prone to spiritual pride and loving the praise of others. We practice secrecy to protect our sin-filled hearts. Certainly, there may be times to share that we are fasting—such as with a corporate fast or for accountability sake—but as a general principle, we must practice secrecy.
When fasting, we should act normal. When Christ said that the disciples should put oil on their heads and wash their faces, he was not describing extravagant practices. These were normal acts of body care and grooming in ancient times. Oil was often scented and used, at least partially, as perfume. ⁹
When fasting, we must focus on God alone and not others. He is the purpose of our fast—to seek his face in a special way. As we do this, God will reward our faithfulness.
When fasting, we must fervently pray. As mentioned, one can pray without fasting, but not fast without praying. In every biblical account, the two are linked together.¹⁰ If we have no extra prayer and time in God’s Word, we are just not eating—which, by itself, brings no spiritual benefit.
When fasting, we must practice obedient living. In Zechariah 7:4-5 and 8-10, God rebukes Israel for fasting without the accompanying righteousness. The text says,

The word of the Lord who rules over all then came to me, “Speak to all the people and priests of the land as follows: ‘When you fasted and lamented in the fifth and seventh months through all these seventy years, did you truly fast for me—for me, indeed? …Again the word of the Lord came to Zechariah: “The Lord who rules over all said, ‘Exercise true judgment and show brotherhood and compassion to each other. You must not oppress the widow, the orphan, the foreigner, or the poor, nor should anyone secretly plot evil against his fellow human being.’

To seek the Lord by fasting or any other religious act and yet to continue in unrepentant sin is worthless. Why seek the Lord in fasting if we plan to continue in sin and unrighteousness? That is exactly what the Pharisees were doing. It was just hypocrisy! Fasting must be accompanied by righteousness. David said if he cherished iniquity in his heart the Lord would not hear him (Ps 66:18).

Application Question: What has been your experience with fasting? How have you found it beneficial or not?

Reasons to Fast

Interpretation Question: What are some common reasons for fasting, as seen in Scripture?

1. Fasting is appropriate when mourning over some great pain or loss.

In Matthew 9:15, Christ said this in reply to the question of why his disciples didn’t fast, “‘The wedding guests cannot mourn while the bridegroom is with them, can they? But the days are coming when the bridegroom will be taken from them, and then they will fast.” When Christ died, the disciples would fast and mourn. Often when people are hurting over the loss of a loved one or some great pain, they don’t desire to eat. This is totally normal. But to biblically fast while mourning, we must direct those emotions and thoughts to the Lord, as we mourn in hope.

2. Fasting is appropriate when mourning over sin.

In Ezra 10, when the Israelites were intermarrying with unbelieving Gentiles, Ezra confessed their sins and mourned with fasting. Ezra 10:6 says, “…he did not eat food or drink water, for he was in mourning over the infidelity of the exiles.” He was hurting over their sins and desiring for them to repent.

At times, we also see fasting with national repentance. When Jonah called Nineveh to repent, they responded with mourning and fasting. The Ninevite king commanded for both people and animals to abstain from food and water, as they called upon the Lord and repented (Jonah 3:7-9). In addition, when Ezra and Nehemiah led Israel in repentance, the nation corporately fasted and confessed their sins together (Neh 9:1-3).

Similarly, when our family members, churches, and nations are in great sin, it is appropriate to mourn, confess their sins, and fast—seeking for God to turn them back to himself. It is also appropriate to mourn and fast when we are struggling with habitual sin.

Fasting is a natural response to mental, spiritual, or physical pain. Our problem is that sin often doesn’t deeply affect us. Sadly, we’re often too comfortable with it; therefore, we eat, drink, and continue as if nothing is happening. Matthew 5:4 says, “Blessed are those who mourn.” God blesses those who mourn, fast, and repent because of their sin and that of others.

3. Fasting is an appropriate means of seeking to conquer sin and temptation.

Similar to the last point, Isaiah 58:6 (NIV) says, “Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke?” Certainly, we should fast as a means of conquering sin and temptation in our own lives. Christ was fasting when he conquered Satan’s temptations in the wilderness (Matt 4). We should consider this when constantly plagued by a reoccurring depression, a stronghold of lust, or an addiction. Fasting is also a great way to confront cultural and societal evils like abortion, trafficking, government corruption, and discord in the church and family. God desires for fasting that loosens the chains of injustice, unties the cords of a yoke, and sets the oppressed free. Lord help us to fast in such a way.

4. Fasting is appropriate when seeking God’s favor in a desperate situation.

When David’s first child was ill unto death, he fasted and prayed that God would spare the infant (2 Sam 12:16). Similarly, in Nehemiah 1, Nehemiah fasts and prays for God to forgive Israel’s sin and that God would give him favor with the Persian king, as he desired to help rebuild Jerusalem. Likewise, when Israel was about to be slaughtered in Persia, Esther asked the people to fast as she sought the King’s favor. Esther 4:15-16 says:

Then Esther sent this reply to Mordecai: “Go, assemble all the Jews who are found in Susa and fast in my behalf. Don’t eat and don’t drink for three days, night or day. My female attendants and I will also fast in the same way. Afterward I will go to the king, even though it violates the law. If I perish, I perish!”

When we encounter desperate situations, it is appropriate to seek God’s favor through fasting and prayer.

5. Fasting is appropriate when seeking wisdom and revelation from God.

In Daniel 9 and 10—on two separate occasions—Daniel fasted, and God gave him revelation through an angel. Also, in Exodus 24, Moses received the law from God while fasting on Mount Sinai. Similarly, it was while the elders in Antioch were fasting that the Holy Spirit called Paul and Barnabas to global missions (Acts 13). It was that revelation that led to much of the Gentile world being reached. Certainly, we should employ fasting and prayer when seeking God’s guidance, making a big decision, and even trying to understand God’s Word. Our lack of fasting often shows how little we desire to know God’s will and understand his Word. MacArthur shares:

We often fail to understand God’s Word as fully as we ought simply because, unlike those great people of God, we do not seek to comprehend it with their degree of intensity and determination. Skipping a few meals might be the small price we willingly pay for staying in the Word until understanding comes.¹¹

In what ways is God calling you to seek wisdom for a current situation, the future, or understanding from his Word through fasting?

6. Fasting is appropriate when preparing for some great ministry or task.

In Luke 4, Jesus fasted for forty days before beginning his ministry. After finishing, he left the wilderness in the Spirit’s power (cf. Lk 4:14). In addition, when elders were set apart for ministry in the early church, it was commonly done with prayer and fasting. Acts 14:23 says, “When they had appointed elders for them in the various churches, with prayer and fasting they entrusted them to the protection of the Lord in whom they had believed.” Fasting and prayer was preparation for their great work—it was a recognition that ministry could not be effectively done in human power. We need God’s grace for ministry, and we should seek it through prayer and fasting. No doubt, we often lack power for ministry because we lack intense times of prayer and fasting.

7. Fasting is appropriate for developing self-control.

In describing how Christians must be like spiritual athletes, Paul said, “Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified” (1 Cor 9:27). William Barclay’s comments are helpful in considering how fasting can be helpful for discipline:

There are not a few of us who indulge in certain habits because we ﬁnd it impossible to stop them. They have become so essential that we cannot break them; we develop such a craving for certain things that what ought to be a pleasure has become a necessity; and to be cut off from the thing which we have learned to desire so much can be a purgatory. If we practiced a wise fasting, no pleasure would become a chain, and no habit would come to rule our lives. We would have control over our pleasures, and not our pleasures over us.¹²

Fasting can help us avoid becoming slaves of our desires, and instead have control over them.

8. Fasting is appropriate in helping us extend mercy to others.

This might be implied by Isaiah’s rebuke in 58:6-7:

No, this is the kind of fast I want … I want you to share your food with the hungry and to provide shelter for homeless, oppressed people. When you see someone naked, clothe him! Don’t turn your back on your own flesh and blood!

It is appropriate to not eat out or abstain from some other luxury, so we can share with those who have needs. It seems Israel was fasting and yet there were people around them without food and clothes. God says that type of fasting is useless. We should fast in order to practice mercy.

Application Question: Which reason for fasting was new to you or stood out the most? Is there a specific purpose or matter you feel God is calling you to fast about?

Practical Tips for Fasting

Application Question: What are some practical tips to be applied when fasting or initially trying out fasting?

1. When initially beginning to fast, start out small.

Don’t try a forty day fast for your first time. Try skipping a meal or two. After skipping a meal or two, try fasting for a day or more. Typically, during the first day of fasting, one experiences headaches as the body gets rid of toxins. However, after the first day or so, one begins to experience a fasting high where they feel like they can keep going. As one feels more comfortable with the discipline of fasting or compelled to seek the Lord in a greater way, then he or she can gradually increase the time given to fasting.

2. When beginning a fast, one must decide what type of fast they will perform.

In Scripture, there are all types of fasts: (1) Most people will employ some type of partial fast—like drinking water but not eating food. People can only survive around thirty to forty days without food. In a partial fast, one must consider what types of food/drink to abstain from. In Daniel 1:12, the four Hebrews chose to eat only vegetables and drink only water. This is often called a Daniel fast. (2) Others practice absolute fasts—without food and water. People can only survive without liquid for a short period of time—only about three days—so that type of fast should be limited.

3. When fasting, it must be remembered that fasting is not simply giving up something—it is giving up something to pursue something greater, which is God.

Therefore, one must consider how he will spend that time with or for God that would normally be given to eating and drinking. It should be used to pursue God through prayer, worship, Bible study, service, etc.

Application Question: What are some other tips or practices you have found helpful or not helpful when fasting?

Fasting from Other Things

Application Question: Can believers fast from things other than food and drink?

In Scripture, fasts only included giving up food and drink. However, if we consider the ‘essence’ of a fast—giving up something important to focus more on God—then certainly giving up things other than food and drink might be more beneficial.¹³ We must ask ourselves, “Is there anything that is keeping me away from devotion to God or serving others?” There are many things that can distract us from God—some of them being good things, like social media, TV, sports, video games, relationships, etc. It is good for us to ask the Lord if he is calling us to fast from something in order to better seek him.

James Boice shares a powerful story about Pastor David Wilkerson’s time of fasting, which was the beginning of a famous ministry to gang members and troubled youth called Teen Challenge. This ministry has outlived its founder and is spread throughout the world. Boice shares:

Sometimes our fasting will lead us away from such things as entertainment, perhaps from television. This was the experience of David Wilkerson whose story is told in The Cross and the Switchblade. Wilkerson had been the pastor of a small Assemblies of God church in Philipsburg, Pa. Although the church had grown and the congregation had been able to erect several new buildings, the pastor himself was restless. One night as he sat watching the “late show” on television the thought came to him that he might profit from spending the time which he usually spent watching television, praying. In other words, he might “fast from television” and then see what happened.

Immediately he came up with a number of excuses. He was tired at night; he needed the relaxation. It was good for him to be in touch with the things most people were seeing and talking about. But his excuses were not entirely convincing. So he prayed, “Jesus, I need some help in deciding this thing, so here’s what I’m asking you. I’m going to put an ad for that [television] set in the paper. If you’re behind this idea, let a buyer appear right away. Let him appear within an hour … within half an hour … after the paper gets on the streets.”

His wife was not very impressed with the idea when he told her about it the next morning, but he went ahead and put the ad in the newspaper anyway. It was a humorous scene in the Wilkerson home the next day after the newspaper appeared on the streets. Wilkerson sat on the couch with the TV set on one side, his wife and children on the other, and the clock and the telephone before him. After twenty-five minutes, just as he was saying, “Well, Gwen, it looks like you’re right. I guess I won’t have to …” the telephone rang.

“Do you have a TV set for sale?” a man’s voice asked.

“That’s right. An RCA in good condition. Nineteen-inch screen, two years old.”

“How much do you want for it?”

“One hundred dollars,” Wilkerson said quickly.

“I’ll take it,” was the reply. “Have it ready in fifteen minutes. I’ll bring you the money.”

Well, that was the beginning. Out of the times of prayer that followed, David Wilkerson was directed by God to the plight of the teenage gang members in the heart of New York City. Out of his efforts to help them came a work that God has blessed and is continuing to bless not only in New York but in many other cities also.

I do not know how all of this will apply to you. But whatever your daily routine or habits, there are undoubtedly some things that you may want to lay aside temporarily to spend time with God. Probably you will not tell people about it. That is all right, but you have the promise of Jesus that the Father, who sees in secret, will reward you openly.¹⁴

Christ promises a ‘reward’ for those who seek the Lord with fasting and a right heart (Matt 6:18). What is God calling you to give up, so he can lead you into a deeper intimacy with him and service for his kingdom?

Application Question: If you were to begin a fast of something other than food, what would it be and why? How much time would be available if you did so?

Conclusion

Christ did not say “if you fast,” but “when you fast.” He expects his followers to fast. We live in a world that vies for our attention and affection. It is so easy to neglect the best thing for not only the good but also the bad. Fasting assures that the best thing stays the first. Are you practicing the discipline of fasting, so the best thing can remain the first thing? When you do this, God, who sees your secret sacrifices, will reward you in the open. Lord, draw your people to deep seasons of fasting and reward them with yourself and your righteousness. In Jesus Name, Amen!

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Guzik, D. (2013). Matthew (Mt 6:16–18). Santa Barbara, CA: David Guzik.

² Preacher's Outline and Sermon Bible - Commentary - The Preacher's Outline & Sermon Bible – Matthew I.

³ MacArthur, J. F., Jr. (1985). Matthew (p. 400). Chicago: Moody Press.

⁴ MacArthur, J. F., Jr. (1985). Matthew (p. 401). Chicago: Moody Press.

⁵ Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1152). Nashville: T. Nelson Publishers.

⁶ MacArthur, J. F., Jr. (1985). Matthew (pp. 400–401). Chicago: Moody Press.

⁷ Guzik, D. (2013). Matthew (Mt 6:16–18). Santa Barbara, CA: David Guzik.

⁸ MacArthur, J. F., Jr. (1985). Matthew (pp. 400–401). Chicago: Moody Press.

⁹ MacArthur, J. F., Jr. (1985). Matthew (pp. 404–405). Chicago: Moody Press.

¹⁰ MacArthur, J. F., Jr. (1985). Matthew (p. 404). Chicago: Moody Press.

¹¹ MacArthur, J. F., Jr. (1985). Matthew (p. 403). Chicago: Moody Press.

¹² Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 274). Edinburgh: Saint Andrew Press.

¹³ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (pp. 210–211). Grand Rapids, MI: Baker Books.

¹⁴ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (pp. 211–212). Grand Rapids, MI: Baker Books.

Related Topics: Christian Life, Kingdom

28. Practicing The Discipline Of Simplicity (Matthew 6:19-24)

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“Do not accumulate for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. For where your treasure is, there your heart will be also. “The eye is the lamp of the body. If then your eye is healthy, your whole body will be full of light. But if your eye is diseased, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness! “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.

Matthew 6:19-24 (NET)

Application Question: What is the spiritual discipline of simplicity?

In Matthew 6:19-24, Christ continues to teach about the character of kingdom citizens. Those who are a part of the kingdom of heaven should not accumulate treasures on this earth. Instead, they should practice the spiritual discipline of simplicity—living on less to protect their hearts from materialism and to give more to kingdom work. The word “accumulate” has the connotation of “stacking or laying out horizontally, as one stacks coins.”¹ It pictures wealth that is not being used—it is stored up so others can see and/or for overindulgence.²

Scripture speaks on wealth more than any other topic, as there are particular dangers that come with desiring and having wealth. It also has many stories of those who were greatly hurt by having a wrong relationship with wealth. In Israel’s conquest of the promised land, Achan took a garment from a conquered land, which God had forbidden. This led to God disciplining Israel and, ultimately, Achan’s death. Solomon fell away from God in part because of his great wealth. In the early church, Ananias and Sapphira experienced an early death because of their lying about wealth. Demas fell away because he loved this present world—possibly referring, in part, to its wealth. Here in the Sermon on the Mount, Christ teaches believers how to relate to riches. His followers should not store up wealth, which has often been referred to as the spiritual discipline of simplicity.

Simplicity is a discipline that has been lost among the church in developed nations. God has prospered much of the church; however, instead of using this wealth to have the Bible translated into foreign languages and to send missionaries, the wealth just gets stacked up and indulged.

Interpretation Question: When Christ calls believers to not store up treasures on earth, what is he clearly not referring to?

Christ is not saying it is wrong to own property. In the Ten Commandments, we are commanded to not steal, this implies that we can own property and that we shouldn’t take the property of others.
Christ is not teaching that we should despise material wealth. First Timothy 6:17 says God “richly provides us with all things for our enjoyment.” God gives us good things to enjoy, which often includes wealth.
Christ is not teaching that we should neglect saving for future needs. Proverbs 6:6-8 tells us to consider the ant who stores in the summer. In 2 Corinthians 12:14, Paul also talks about how children don’t store up for parents, but parents for their children. First Timothy 5:8 also says whoever doesn’t provide for his family is worse than an infidel. We must provide for our families and saving is part of how we do that.

So, what is Christ talking about? Primarily, he is rebuking “selfishly” accumulating wealth. He says, “Do not accumulate for ‘yourselves’ treasures on earth.” God gives us wealth to provide for our daily bread, to help others, and to spread his kingdom. Luke 16:9 says, “And I tell you, make friends for yourselves by how you use worldly wealth, so that when it runs out you will be welcomed into the eternal homes.” We should not hoard our wealth, as though it is for our needs alone. God has called us to be channels of his blessings and not reservoirs. As with Abraham, God blesses us, so we can bless others (Gen 12:2).

In this study, we’ll consider other reasons why we should not selfishly store up wealth on this earth and instead practice simplicity.

Big Question: According to Matthew 6:19-24, why should believers not store up wealth on this earth and instead practice simplicity?

Believers Should Practice Simplicity Because Earthly Riches Are Temporary

Matthew 6:19-20

Observation Question: What kinds of earthly treasures is Christ referring to in Matthew 6:19-20?

In Matthew 6:19-20, Christ basically compares earthly riches and heavenly riches. He seems to describe three of the ancient world’s riches—clothes, food, and money.³ As expensive as clothes often are, they are destroyed by moths and the process of decay. The word “rust” literally means “an eating.”⁴ Some versions translate it “vermin.” It seems to refer to rats, insects, foxes, etc., that eat up stored food. Other valuables like money and jewelry were often stored in one’s house—probably in a hole in the ground. Thieves would dig through the roofs and steal those valuables. For us, our valuables are lost because of inflation—the money we stored up doesn’t go as far as it used to. The housing market crashes. Our cars break down. Essentially, all earthly wealth is temporary—it will decay, or we’ll leave it at death—so we shouldn’t put our hope in it. Our hope should be in God.

In comparison, heavenly treasures cannot be stolen or destroyed—they are eternal. First Peter 1:4-5 describes our heavenly inheritance as something that is “imperishable, undefiled, and unfading” and that it is being reserved in heaven for us.

Interpretation Question: What are heavenly riches and how do we store them up?

Christ doesn’t describe what they are. But, as we study other texts, we can discern something about their character. In 1 Corinthians 3:11-15, Paul says:

For no one can lay any foundation other than what is being laid, which is Jesus Christ. If anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw, each builder’s work will be plainly seen, for the Day will make it clear, because it will be revealed by fire. And the fire will test what kind of work each has done. If what someone has built survives, he will receive a reward. If someone’s work is burned up, he will suffer loss. He himself will be saved, but only as through fire.

At the judgment seat of Christ, believers will be judged based on their works (2 Cor 5:10). They will not be judged for their sins, for that happened on the cross. Paul pictures our works as either temporary—wood, hay, or straw—or eternal—gold, silver, precious stones. Temporal works—things not truly done for the kingdom of God—will not survive Christ’s judgment. But works done to spread God’s kingdom, including our daily endeavors done with a right heart to the glory of God, will be eternally rewarded.

In the context, treasures that are hoarded and selfishly stored up will not be profitable for the kingdom. They will be left on the earth. However, treasures that are used for the kingdom will be rewarded in heaven. They have lasting value.

Christ gives this comparison to show the greatness of heavenly treasures versus earthly treasures. Logically, the natural inclination should be to store up what lasts, which is heavenly treasures.

Again, what are these heavenly treasures? They seem to be associated with rewards in heaven. In the Parable of the Minas, the master, representing God, rewards his faithful stewards with authority over cities (Lk 19:17, 19). It seems that heavenly reward has to do with ruling in the coming kingdom. In addition, it seems to have something to do with gifting in the coming kingdom—capacity to serve God and others. Again, in the Parable of the Minas, the one steward that did not invest and make a profit from his mina, the master took that mina and gave it to a faithful servant (v. 24). Those who have been faithful with their gifts on earth will be given more gifts in eternity to serve God. To add to this, Scripture also mentions various crowns, which may be part of our heavenly reward (cf. 1 Cor 9:25, 2 Tim 4:8, Rev 4:10).

Whatever the rewards are in heaven, we can be sure they will be much greater and more enjoyable than anything this world has to offer. They are everlasting, which is the major reason that Christ says we should store up wealth in heaven instead of on this earth.

How are these treasures stored up?

Heavenly treasures are stored up as we participate in works that are eternal and not just temporary: growing in Christian character, serving the Lord with all our heart in whatever endeavors God calls us to, sharing the gospel, making disciples, giving to advance the kingdom of heaven. Let us live lives that focus on the eternal instead of the temporal.

Application Question: How does Christ’s command to not accumulate riches apply towards investing for retirement? How do we balance the principle of not storing up and yet taking care of our families, including their future (Matt 6:19, 1 Tim 5:8)? What are some primary ways you are aiming to store up treasures in heaven?

Believers Should Practice Simplicity Because Earthly Riches Have a Tendency to Become Idols

For where your treasure is, there your heart will be also.

Matthew 6:21

Interpretation Question: What does Christ mean by saying where our treasure is so is our heart?

Christ commands us to “not accumulate,” not because treasures in themselves are evil but because our hearts are evil. We tend to trust in our wealth to take care of us when there is a storm or catastrophe. We tend to focus on them instead of God. We also tend to believe that treasures will satisfy our hearts, and the world continually tells us so. “This new phone, laptop, house, or car will satisfy you!” the world declares. However, temporary things can never satisfy the eternal longings in our hearts. They will always leave us dry. In Matthew 13:22, Christ called this the “seductiveness of wealth.” Many are deceived by wealth to their spiritual detriment. Christ calls us to not accumulate riches because they have a tendency to steal our hearts and become our idols.

Interpretation Question: Does Christ’s reference to treasure only apply to material wealth?

Though Christ seems to be dealing with material wealth in general here, the concept certainly applies to any type of treasure. A treasure is anything that can become an idol. It is anything we rely on to satisfy us apart from God. It can be a hobby like music, a movie collection, degrees, homes, shoes, etc. It can even be a person or a career.

Application Question: How can we discern what our treasures are?

Kent Hughes gives us five questions to search our hearts and discern our treasures:

1. What occupies our thoughts when we have nothing else to do? What occupies our daydreams? Is it our investments, our position? If so, those are the things we treasure, and that is where our hearts really are.

2. Similarly, what is it that we fret about most? Is it our home or perhaps our clothing? If so, then we know where our treasure lies.

3. Apart from our loved ones, what or whom do we most dread losing?

4. What are the things that we measure others by? (This question is a very revealing mirror because we measure other people by that which we treasure.) Do we measure others by their clothing? By their education? By their homes? By their athletic prowess? Do we measure others by their success in the business world? If so, we know where our treasure lies.

5. Lastly, what is it that we know we cannot be happy without?⁵

Sometimes, like the rich man, we need to get rid of our riches because of their strong draw on our hearts. Some hobbies need to be let go of and some relationships as well. Their pull is too strong. However, many of our treasures we can’t or shouldn’t get rid of. For example, though our families can become idols, we are not called to let them go or get rid of them. For many of our treasures, God simply calls us to reprioritize them by putting God first and not being engrossed in them (1 Cor 7:31). We must pray in order to discern how God wants us to treat each specific treasure.

Application Question: What are the treasures that you have to guard your heart against idolizing? How is God calling you to protect your heart?

Believers Should Practice Simplicity Because Loving Earthly Riches Creates Spiritual Blindness

“The eye is the lamp of the body. If then your eye is healthy, your whole body will be full of light. But if your eye is diseased, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

Matthew 6:22-23

Interpretation Question: What does “eye” refer to in Matthew 6:22-23? What is a healthy eye and an unhealthy eye?

In the context, “eye” seems to refer to one’s heart—a person’s focus. Christ gives the illustration of an eye being the lamp of the body right after saying where a person’s treasures are, there their heart lies. Also, “eye” is commonly used in the OT as a metaphor for the heart. For example, Psalm 19:8 (NIV) says, “The precepts of the Lord are right, giving joy to the heart. The commands of the Lord are radiant, giving light to the eyes.” This is a form of Hebrew parallelism—where the second phrase repeats the first in a different way for emphasis. Precepts of the Lord represent commands, and heart represents eyes.

In Matthew 6:22, the word “healthy” can be translated “generous” as in James 1:5 where Scripture says God gives wisdom “generously.”⁶ In the context, that seems to be the meaning of healthy. A person with a healthy eye is a person with a generous heart. Instead of selfishly storing up wealth, they generously share it with others and use it to build God’s kingdom. The person with an unhealthy eye is therefore greedy or stingy. This fits with the Jewish colloquialism of an evil or unhealthy eye. The KJV uses the metaphor of the “evil eye” to refer to someone who is selfish: “Eat thou not the bread of him that hath an evil eye” (Prov 23:6).

Christ’s point is that people who selfishly focus on storing up wealth develop a severe spiritual blindness—they are in “darkness” and can’t properly evaluate people or life.

Application Question: In what ways do people experience spiritual blindness from focusing on wealth—how does it negatively affect them?

Again, Kent Hughes gives great insight on the spiritual blindness that comes from a grasping spirit. He says:

1. It … clouds our vision of success. Because of our grasping spirits, some of us have defined success in financial terms and have thereby condemned ourselves to perpetual failure because we never quite reach our goal. What a tragedy!

2. A grasping spirit also clouds our vision of others’ worth. If others do not join us in the scramble for the things of this world, we call them spiritless or lacking in ambition or worse. I have seen missionaries despised by Christians because of their choice to serve Christ in a way that means a lower income.

3. A grasping heart also keeps us from having a healthy vision for our children’s lives. Their chosen profession must fit our economic and social criteria, we think. Never mind that Christ was a carpenter. And our sons’ and daughters’ future spouses had better move them toward our criteria too!

4. A grasping spirit also distorts our vision of God’s will for our own lives. We selfishly assume God would never lead us onto a path that would involve a diminishing of our status, position, or bank account. How different are the Master’s words.⁷

5. Furthermore, and perhaps most seriously, a selfish fixation on things clouds our ability to understand and profit from the Scriptures. No wonder the Bible is so minimized and ignored by twentieth-century man.⁸

How many wives are neglected by husbands who have an unhealthy eye—a focus on wealth and moving up the corporate ladder? How many parents neglect their children for lack of clear vision? How many people struggle with perpetual dissatisfaction with life because of bad vision?

How is your vision? Are you missing God’s best and stumbling through life because of unhealthy spiritual sight? A generous person who stores his riches in heaven will be able to discern God’s will and what is best—his sight will be full of light. A person whose focus is storing up on the earth will wrongly evaluate God’s will and purpose for himself and others—his sight is full of darkness. We must practice simplicity to protect our spiritual vision.

Application Question: In what ways have you seen the pursuit of wealth affect people’s vision negatively? What are the effects? How have you struggled with a skewed vision because of treasuring wealth?

Believers Should Practice Simplicity Because Earthly Riches Tend to Master Us

“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.

Matthew 6:24

Finally, Christ says that believers should not accumulate earthly wealth because of the tendency of wealth to master and control our lives. When he says, “No one can serve two masters,” he is not using a working metaphor but a slave metaphor. Certainly, people can work multiple jobs and have multiple bosses. However, in slavery, which was common in the ancient world, the slave was owned by his master. One could not be partially owned by a master and partially owned by another.

In the same way, we can only have one master—God or something else. Money has a tendency to control people and keep them from serving Christ. Some try to live for this world—storing up its wealth and pleasures—and, at the same time, try to live for God. However, Jesus teaches this is impossible. One will love one and hate the other. Love and hate in this context should not be taken in an absolute sense. This was a common Jewish idiom meaning to strongly prefer one thing over the other.⁹ Christ said the same thing in referring to how a disciple must hate father and mother to follow him (Lk 14:26). Of course, it is God’s will for us to love our family. However, Christ must be first. It’s the same with how we relate to riches. God must be our master—for he will not share our allegiance with money or anything else.

Sadly, many, though professing to follow Christ, are really following money—as it controls them. You can always discern one’s master by where their devotion lies. Wealth tells them what degree to get, what job to pursue, what car to drive, what neighborhood to live in, who to marry, and who their children will marry. Wealth is really their master—not God. Financial and career aspirations keep them from ever truly being devoted to God and serving him with all their heart. Those aspirations keep them from ever being as profitable for the kingdom as they could be. It’s a sad commentary on much of the church.

MacArthur said this about the opposing commands of these two masters—God and money:

The orders of those two masters are diametrically opposed and cannot coexist. The one commands us to walk by faith and the other demands we walk by sight. The one calls us to be humble and the other to be proud, the one to set our minds on things above and the other to set them on things below. One calls us to love light, the other to love darkness. The one tells us to look toward things unseen and eternal and the other to look at things seen and temporal.¹⁰

Is God, wealth, or something else your master? We must not accumulate riches on this earth because it has a tendency to master and control us.

Application Question: In what ways have you seen or experienced how financial and career aspirations can negatively control believers in the church? How should people break free from this control?

General Principles for Practicing Simplicity

Application Question: What are some general principles for practicing the discipline of simplicity?

To practice simplicity, we must learn contentment with what we have. Paul said contentment with godliness is great gain. If we have food and covering we should be content (1 Tim 6:6, 8). If we don’t learn contentment, we will be constantly dissatisfied and running after more—a new phone, computer, TV or car!
To practice simplicity, we must learn to distinguish between a need and a want. This relates to the previous point. God has promised to provide our needs and not our wants. We should learn contentment with our needs. When we’re content, we won’t be continually grasping after more.
To practice simplicity, we must shun anything that produces an addiction in us. Addictions become our idols and distract us from what’s best, which is God. Again, we must ask ourselves, “What is my treasure?”
To practice simplicity, we must practice generous giving. One of the primary reasons that we shouldn’t store up is to help those in need and to aid the spreading of the gospel. Christ called for us to use our wealth to make friends in eternal dwellings (Lk 16:9). We must share generously so others can know Christ and fellowship with us in heaven.
To practice simplicity, we must stay out of debt. Romans 13:8 says, “Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law.” Debt keeps us from loving others as we should. People can’t go to missions or seminary because of debt. They can’t serve at a ministry that doesn’t pay well because of debt—housing debt, school debt, and credit card debt. They can’t give or serve generously because of debt!
To practice simplicity, we must be willing to live by faith. After Christ calls for the disciples to not accumulate riches on earth, he calls them to not worry about their future needs—what they will eat, drink, or wear (Matt 6:25-34). If they sought first the kingdom of God and his righteousness, all things would be added to them (Matt 6:33). Simplicity is a life of faith. As we pursue God and his kingdom first, we trust that God will provide our daily and future bread. This doesn’t mean we can’t save for a rainy day or for retirement, but it should rid us of the insecurity of worrying about how much is enough and simply storing up out of fear. Our first priority is God and his kingdom, and as we pursue that, we trust he will meet our daily and future needs.
To practice simplicity, we must remain humble. As with giving, praying, and fasting (cf. Matt 6:1-8, 16-18), even simplicity can be practiced out of pride—leading to self-worship and judgmentalism. It is no surprise that after calling believers to practice simplicity and not worry about food, drink, and clothing (v. 19-34), that Christ tells believers to not judge lest they be judged (Matt 7:1). How God calls each believer to practice simplicity will be different. For one, he tells to leave all, like the rich man, and to serve him with only bare necessities. And to another, he calls to live in moderation. As we practice simplicity, we must remain humble—lest it turn into pride which only alienates us from God and others.

Application Question: Why is the discipline of simplicity so important? Do you practice this discipline? If so, in what ways? How is God calling you to grow in this practice?

Conclusion

One of the ways we get free of the clutches of loving, pursuing, and being controlled by wealth is through practicing the discipline of simplicity. Instead of storing up the latest electronics in our home, the fanciest cars in our driveways, etc., we aim to live on less so we can protect our hearts and give and do more for the kingdom of God.

If we choose to forsake Christ’s command to not accumulate earthly riches, the harsh words of James 5:1-3 await us. It says:

Come now, you rich! Weep and cry aloud over the miseries that are coming on you. Your riches have rotted and your clothing has become moth-eaten. Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure!

Many believe James is a commentary on the Sermon on the Mount since it shares so many similar themes. The closets and garages where we have stored up needless shoes, dresses, suits, and various devices which could have been used to feed the poor and spread the gospel will testify against us in the last days. We have hoarded on the earth in these last days, instead of being generous and storing up heavenly riches. How are you using God’s wealth?

Why does Christ call for believers to practice simplicity?

Believers Should Practice Simplicity Because Earthly Riches Are Temporary
Believers Should Practice Simplicity Because Earthly Riches Have a Tendency to Become Idols
Believers Should Practice Simplicity Because Loving Earthly Riches Creates Spiritual Blindness
Believers Should Practice Simplicity Because Earthly Riches Tend to Master Us

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 409). Chicago: Moody Press.

² MacArthur, J. F., Jr. (1985). Matthew (p. 409). Chicago: Moody Press.

³ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 206). Wheaton, IL: Crossway Books.

⁴ MacArthur, J. F., Jr. (1985). Matthew (p. 411). Chicago: Moody Press.

⁵ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 209). Wheaton, IL: Crossway Books.

⁶ MacArthur, J. F., Jr. (1985). Matthew (pp. 413–414). Chicago: Moody Press.

⁷ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 214). Wheaton, IL: Crossway Books.

⁸ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 214–215). Wheaton, IL: Crossway Books.

⁹ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 86). Grand Rapids, MI: Baker Academic.

¹⁰ MacArthur, J. F., Jr. (1985). Matthew (p. 415). Chicago: Moody Press.

29. How To Overcome Worry (Matthew 6:25-34)

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“Therefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? Look at the birds in the sky: They do not sow, or reap, or gather into barns, yet your heavenly Father feeds them. Aren’t you more valuable than they are? And which of you by worrying can add even one hour to his life? Why do you worry about clothing? Think about how the flowers of the field grow; they do not work or spin. Yet I tell you that not even Solomon in all his glory was clothed like one of these! And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, won’t he clothe you even more, you people of little faith? So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ For the unconverted pursue these things, and your heavenly Father knows that you need them. But above all pursue his kingdom and righteousness, and all these things will be given to you as well. So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own.

Matthew 6:25-34 (NET)

How can we overcome worry and fear?

It has been said that the most repeated phrase in Scripture is, “Do not be afraid.” Some variation of it is mentioned over 350 times. God said it to Gideon when calling him to lead Israel (Judges 6:23). God said it to Jeremiah when calling him to be a prophet to the nations (Jer 1:8). Christ said it to the women at his resurrection (Matt 28:10). Philippians 4:6 says, “Do not be anxious about anything.”

When Adam sinned in the garden, a new word entered his vocabulary. He said, “I was ‘afraid.’” Now man continually lives with fear—fear of failure, fear of success, fear of death. Fear became the norm because there was an absence of love. John says, “perfect love drives out fear” (1 John 4:18). People’s relationships with God and others are fractured. Therefore, people are constantly plagued by fears, which often inhibit their ability to love and receive love.

Here in Matthew 6:25-34, Christ commands his disciples to not worry about their needs—what they will eat, drink, or wear. Previously, in Matthew 6:19-24, Christ taught the disciples to not store up treasures on earth. Believers should not store up wealth like the rest of the world, but they also should not be consumed with worry about their needs, as God will provide for them.

Some might say, “Aren’t some forms of worry healthy?” Certainly, we should be concerned. Concern helps us to be diligent and prudent. In 2 Corinthians 11:28, Paul says, “Apart from other things, there is the daily pressure on me of my anxious concern for all the churches.” He had a constant concern over the welfare of the churches. We should be concerned about our spiritual lives and that of others, and many other things. But we should not worry. Worry negatively affects us and is rooted in our lack of trust in God.

In this passage, Christ said the disciples had “little faith” (v. 30). They had faith to believe God for eternal salvation but not for his daily provision. A preacher once said:

Worry is sin because it denies the wisdom of God; it says that He doesn’t know what He’s doing. It denies the love of God; it says He does not care. And it denies the power of God; it says that He isn’t able to deliver me from whatever is causing me to worry.¹

In this study, we will consider how to overcome worry.

Big Question: What principles does Christ give about overcoming worry in Matthew 6:25-34?

To Overcome Worry, We Must Focus on Eternal Matters Instead of Temporary Ones

“Therefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing?

Matthew 6:25

“Therefore” points back to verses 19-24, where Christ calls the disciples to store up treasures in heaven instead of on the earth. Then he describes how wealth can spiritually blind and master us. Essentially, Christ calls believers to focus on eternal matters—like riches in heaven—instead of focusing on temporary matters like wealth or our basic needs. In verse 25, he says, “Isn’t there more to life than food and more to the body than clothing?”

When believers live only for food, clothes, etc., they debase themselves to being like animals. Life becomes all about serving our physical body. Really that is what most advertising is about: “Eat this!” Wear this! Watch this!” It is all about making the body attractive, pleasant smelling, comfortable, and entertained. Christ later says the pagans worry about these things (v. 32). Their primary concerns are temporal matters—not eternal ones—and they live in a constant rat race to fulfill those desires. However, believers are citizens, not only of this earth, but of heaven. Therefore, we must be primarily concerned about the affairs of heaven, even as we abide on the earth. Christ emphasizes this in Matthew 6:33 when he says seek first God’s kingdom and his righteousness.

To overcome worry, we must focus on eternal matters—like becoming holy, seeing others saved, growing, and building God’s kingdom. Colossians 3:1-4 says:

Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Keep thinking about things above, not things on the earth, for you have died and your life is hidden with Christ in God. When Christ (who is your life) appears, then you too will be revealed in glory with him.

Often the way you conquer a passion is by focusing on a greater passion. To focus on earthly matters like riches and basic needs will always breed worry and anxiety. Focusing on eternal matters delivers us from those worries and brings God’s peace.

Application Question: What is the difference between concern and worry? What are the things that you commonly worry about? How is God calling you to focus more on eternal matters?

To Overcome Worry, We Must Focus on Our Father’s Providential Care

Look at the birds in the sky: They do not sow, or reap, or gather into barns, yet your heavenly Father feeds them. Aren’t you more valuable than they are?... Why do you worry about clothing? Think about how the flowers of the field grow; they do not work or spin. Yet I tell you that not even Solomon in all his glory was clothed like one of these! And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, won’t he clothe you even more, you people of little faith?

Matthew 6:26, 28-30

Next, Christ gives three examples of God’s providential care in order to encourage believers to not worry but to instead trust God. He says look at the “birds in the sky,” how God feeds them (v. 26). Look at the “flowers of the field,” how they grow. Their clothes are better than that of Solomon (v 28-29). We can discern this with the naked eye as we consider their rich colors and designs; however, if one looked through a microscope, the rich complexity of color and texture would be even more apparent. God also provides for the grass, even though its lifespan is short (v. 30). When Christ says the grass is thrown into the fire “to heat the oven,” he probably refers to how the ancients would grab nearby grass and flowers and use them for fuel to further heat up their clay ovens.²

Interestingly, Christ talks about how God feeds the birds and clothes the flowers and grass and yet we know these happen by “natural” processes. This reflects the doctrine of God’s providence. This means God is not like a watchmaker who creates a watch, with the mechanisms inside, and simply allows it to run all on its own—apart from the makers intervention. God is intricately involved in every aspect of his creation. Scripture says Christ sustains all things by his word (Heb 1:3). Everything is totally dependent upon God. He gives man life, breath, and everything else (Acts 17:25). Even our moment by moment breaths cannot happen apart from God’s grace. Therefore, though birds gather their food, God is involved in their hunt for it. God is involved in the intricate processes of flowers blooming and grass gaining its color. Nothing happens apart from God in this world. It all happens in such a way that one could say, “God did it” (Job 1:21, Amos 3:6, Isaiah 45:6).

The action of the birds to feed themselves reminds us that we are still responsible to work in order to provide for ourselves and others. Paul said that a person that doesn’t work shouldn’t eat (2 Thess 3:10). Christ’s command to not worry should not create laziness or complacency in us. We should work, and work hard, as unto the Lord (Col 3:23). However, Christ’s teaching should create trust, as we understand God’s sovereign care for us.

Certainly, this is one of the reasons we often struggle with fear. We think God has left us, and we have to survive on our own. We may not actually think that most times, but our thoughts and actions imply that, when we live and act out of fear and worry. If we are going to overcome worry, we must focus on God’s providential care for us.

Application Question: How do you reconcile God’s providence with the actions of created beings? Does this comfort you? Why or why not?

To Overcome Worry, We Must Recognize Our Great Value to God

Look at the birds in the sky: They do not sow, or reap, or gather into barns, yet your heavenly Father feeds them. Aren’t you more valuable than they are?

Matthew 6:26

Interpretation Question: In what ways are humans (and specifically believers) more valuable than other parts of creation?

It must be noticed that Christ doesn’t say the “bird’s Father.” He says the disciples’ Father feeds them. Christ then says, “Aren’t you more valuable than they are?” Birds are not made in the image of God, nor being recreated in his image (2 Cor 3:18). They are not sons and daughters of God—co-heirs with Christ (Rom 8:17). God made man his chief in creation. In the recreation, which happens at the new birth, he makes us one with Christ and indwells us. We are certainly more valuable than birds, flowers, and grass. How much more will God make sure that we have all our needs? He doesn’t promise us our wants. Sometimes we worry because we lack our wants. God promises to provide our needs (Phil 4:19).

Therefore, a great amount of our worry happens because we don’t understand our immense value to God. Romans 8:31-32 says,

What then shall we say about these things? If God is for us, who can be against us? Indeed, he who did not spare his own Son, but gave him up for us all—how will he not also, along with him, freely give us all things?

If God gave his best for us—his Son—how will he not also provide everything else we need? We are of supreme value. God gave it all for us.

Application Question: How can we grow in understanding our value?

1. We must constantly study Scripture to know our value.

We must learn everything that God says about us and everything that he promises to us. We must internalize these truths. The more we do this, the more we’ll overcome worry. Constantly studying God’s Word is especially important because the world always tells us something different: We are an accident of evolution with no purpose. We need degrees, position, money, and beauty to have value. But, God says, “You are my everything—the apple of my eye! I gave it all for you.” We must constantly hear and accept his voice to overcome worry.

2. We must constantly pray to understand our value.

In Ephesians 1:18 (NIV), Paul prays, “I pray that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in his holy people.” He petitions for the Ephesians to know [experientially] the riches of God’s inheritance in his people. He doesn’t pray for them to know their inheritance in God, but believers as God’s inheritance. To God we are his reward—we are his joy and passion. We are special to him. Since Paul prays for the Ephesians to know this, it means that they didn’t know it as they should, and prayer was a means to grow in this knowledge. Therefore, we must constantly pray to know it as well.

Zephaniah 3:17 says, “The Lord your God is in your midst, a mighty one who will save; he will rejoice over you with gladness; he will quiet you by his love; he will exult over you with loud singing” (ESV). Our God enjoys us so much he sings over us and wants to quiet our fears with his love. We must continue to grow in understanding this reality to overcome our fear. No doubt, this is the reason that Satan constantly attacks God’s character. He wanted Eve and Job to think God was untrustworthy and evil and, therefore, curse God to his face. If Satan can get us to doubt God’s character and our value to him, he can consume us with doubt, suspicion, fear, and depression—all to our own detriment. Do you know your great value to God? You’re his beloved child.

Application Question: What are some of the lies the world system teaches believers (and people in general) about our identity? How have these lies/societal expectations affected you negatively? In what ways has God been revealing to you your supreme value to him? How has this affected you?

To Overcome Worry, We Must Recognize How Unproductive It Is

And which of you by worrying can add even one hour to his life?

Matthew 6:27

Christ says worry will not make us live longer. In fact, it might help us die early. MacArthur shares:

You can worry yourself to death, but not to life. Dr. Charles Mayo, of the famous Mayo Clinic, wrote, “Worry affects the circulation, the heart, the glands and the whole nervous system. I have never met a man or known a man to die of overwork, but I have known a lot who died of worry.”³

Worry does not benefit us physically, mentally, or spiritually. Proverbs says anxiety in the heart of a man brings depression (Prov 12:25). Typically, we start to worry about something, and it affects our entire mood (and often that of others). Next, we find ourselves down and discouraged. Worry also negatively affects us spiritually. In Matthew 13:22 (NIV), in the Parable of the Sowers, Christ describes the seed sown upon thorny ground as “the worries of this life and the deceitfulness of wealth choke the word, making it unfruitful.” When we are constantly worrying, it hinders our ability to receive God’s Word and apply it to our lives. No doubt, there are many in the church who listen to their favorite pastor’s podcasts every week, read all the new latest Christian books, and yet their labor profits them nothing. Worry stunts their spiritual growth.

This makes perfect sense. If the Bible is God’s words for us, as it contains his teachings about our value to him, his providence over our lives, and promises to us, and yet we still live in worry, then essentially, we are calling God a liar. How can God’s Word profit us if we don’t believe him? How can anybody’s words profit us if we don’t trust what they are saying. If every word is received with suspicion, then we won’t make plans based on what they are saying. In the same way, to worry is to say that God and his Word are untrustworthy, and therefore, Scripture will not profit us.

It should be noted that “life” can also be translated “height” or “stature” (c.f. Zacchaeus was little in stature, Lk 19:3).⁴ Since the word for “hour” is a unit of measurement, some versions translate this, “Which of you by taking thought can add one cubit unto his stature?” (as in the KJV). Worrying won’t increase your life or your height. It is illogical, unproductive, and harmful!

Application Question: In what ways have you experienced the harm of worry—physically, mentally, and spiritually?

To Overcome Worry, We Must Pursue God’s Promises

So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ For the unconverted pursue these things, and your heavenly Father knows that you need them. But above all pursue his kingdom and righteousness, and all these things will be given to you as well.

Matthew 6:31-33

Some have counted over 3,000 promises in Scripture, and Matthew 6:33 is one of the greatest. Christ promises the disciples that if they made God’s kingdom and his righteousness their chief priority, all their needs would be met. The word “pursue” is a present imperative meaning that this must be one’s unceasing quest, not an occasional endeavor.⁵ When God’s kingdom and righteousness are our priority, God meets our needs, which ultimately delivers us from fear and worry.

Interpretation Question: What does God’s kingdom and righteousness refer to?

There is considerable overlap with both of these concepts, so we shouldn’t be too dogmatic about the specifics. With that said, the kingdom is the place of God’s reign. Therefore, every time a person comes to know Christ—they become part of the kingdom. Christians must make evangelism their primary endeavor whether at work, church, home, or abroad. They must constantly pray for people to know Christ and take advantage of opportunities to witness and invite others to church. They must make their life attractive by being righteous and not living a compromised life, which just pushes people away from God. When Christians live like the world, the world doesn’t understand why they need to follow Christ.

Seeking first God’s righteousness also includes the conquering of sin in our lives and replacing it with righteous acts and attitudes. We must pursue the fruits of the Spirit—love, joy, peace, longsuffering, mercy, etc. We must pursue righteousness by serving and discipling other believers. But it also includes social justice—pursuing God’s righteousness outside the walls of the church. Believers should feed the poor, fight for the rights of the unborn, the trafficked, and neglected. Believers must pursue righteous ethics in education, government, and our communities. As this happens, others are drawn into the kingdom.

When we pursue God’s kingdom and his righteousness, God meets our needs, which implies the opposite of this promise is also true. When we don’t pursue his kingdom, but instead neglect God and enjoy the world and sin, we will often lack. As in the Parable of the Prodigal Son, God often allows his wayward children to go away from him, enjoy sin, and reap the consequences of it. He allows them to experience lack until they come to their senses and return home (Lk 15). With Israel in the Old Testament, when they neglected tithing, practicing the Sabbath, caring for the poor, etc., God allowed famine and other calamities to turn them back to their priority—God’s kingdom and his righteousness.

How often does that happen to us individually, corporately as a church, and nationally as a nation? This is part of the reason we must pursue God’s kingdom. As believers are consumed with the greatest concerns, God blesses them—delivering them from lesser worries.

With that said, there are many other promises given in Scripture that help us overcome worry.

Interpretation Question: What are some other promises that help us overcome worry?

Philippians 4:6-7 says,

Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. And the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.

If we pray in every situation, if we bring our petitions (requests) before God in every situation, and if we give thanks in every situation, God will give us his peace. Worry often overwhelms us because we are not people of prayer—people who constantly pray in every situation. We pray only when things are bad and not when they are good. Or we pray when things are good and get mad at God when they are bad. Or we don’t pray at all. This type of person will lack peace. Sometimes we lack peace because we fail to bring our petitions before the Lord. We don’t ask for peace; we don’t ask for reconciliation in a difficult relationship. In addition, we don’t give thanks in all things. Instead we complain, worry, and get angry. We can’t receive God’s promise of peace in those situations.

Another promise in Isaiah 26:3 says, “You keep him in perfect peace whose mind is stayed on you, because he trusts in you.” If we are going to have peace when life is bad, we must make it our aim to keep our minds on God. Get rid of ungodly TV shows, ungodly magazine articles, ungodly music, and ungodly conversations. If we put nothing but God in our hearts and minds through worship, prayer, fellowship, and serving, we’ll find our worries dissipate.

Are you pursuing God’s promises? This is how we conquer worry!

Application Question: How have you seen yourself, your community, or your nation experience lack because God’s kingdom and righteousness were not prioritized? What types of social justice issues is God calling you to get involved in and how? How have you experienced God’s peace when taking advantage of his promises?

To Overcome Worry, We Must Focus on God’s Grace for Today

So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own.

Matthew 6:34

It must be noted that Christ says today will have “trouble.” The fact that Christ calls us not to worry is not based on the fact that believers are exempt from hardship. We have no such promise. In this world, we will have “trouble and suffering” (John 16:33). We live in a sin-filled world—we will hurt people and they will hurt us. Because of man’s sin, God’s curse is on creation—we experience earthquakes, flooding, drought, and other natural disasters. The curse affects our work—there is pain and toil in our daily labor, and it’s often unfruitful. We get a failing grade on a paper, though we worked our hardest to complete it. Our work projects give us mental stress and at times fall apart. Through pain and toil, we will provide for ourselves on this earth (Gen 3:17-18). There will always be some trouble in the day, and some days will have more than others.

However, amidst the troubles, God promises to give us grace for the day. Lamentations 3:22-23 (NIV) says, “Because of the Lord’s great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithfulness.” As we wake up in the morning and seek his face, grace is distributed. As Israel in the wilderness only received enough bread for the day, God often does the same with us. He often gives grace for the step that we are on, but not the next step—only grace for the day.

Interpretation Question: Why does God only provide grace for the day and not for tomorrow or next year?

The reason is because God desires us to be dependent on him, instead of independent of him. If he provided grace for the week, we would neglect God till next week. If he provided grace for the year, we would neglect him until next year—all to our own detriment.

God will always provide grace for the day. It is when we bear the burden of the next day, it is too much for us. George Macdonald said: “No man ever sank under the burden of the day. It is when tomorrow’s burden is added to the burden of today, that the weight is more than a man can bear.”⁶ Kent Hughes adds:

Worrying does not enable you to escape evil. It makes you unfit to cope with it. The truth is, we always have the strength to bear the trouble when it comes. But we do not have the strength to bear worrying about it. If you add today’s troubles to tomorrow’s troubles, you give yourself an impossible burden.⁷

So how should we overcome our worries? Live in the day! Take advantage of the grace God gives you to be faithful today. You’ve got a trial in your family? Do your best to love them today! Don’t worry about how you will love them tomorrow. You’ve got a difficult boss that you can’t stand? Honor and serve him today! Tomorrow God’s mercies are new. Don’t worry about tomorrow, for tomorrow will worry about itself. Thank you, Lord! Amen!

Application Question: In what ways have you experienced God’s grace for today and not the next day? How has God kept you dependent as you waited on his direction or provisions? Why does he often only provide grace and mercy for the day and not the next?

Conclusion

How can we overcome worry?

To Overcome Worry, We Must Focus on Eternal Matters Instead of Temporary Ones
To Overcome Worry, We Must Focus on Our Father’s Providential Care
To Overcome Worry, We Must Recognize Our Great Value to God
To Overcome Worry, We Must Recognize How Unproductive It Is
To Overcome Worry, We Must Pursue God’s Promises
To Overcome Worry, We Must Focus on God’s Grace for Today

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2281). Nashville: Thomas Nelson.

² MacArthur, J. F., Jr. (1985). Matthew (p. 424). Chicago: Moody Press.

³ MacArthur, J. F., Jr. (1985). Matthew (p. 423). Chicago: Moody Press.

⁴ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 97). Grand Rapids, MI: Baker Academic.

⁵ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 100). Grand Rapids, MI: Baker Academic.

⁶ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 224). Wheaton, IL: Crossway Books.

⁷ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 224). Wheaton, IL: Crossway Books.

Related Topics: Christian Life, Kingdom

30. Effectively Performing Spiritual Surgery (Matthew 7:1-6)

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“Do not judge so that you will not be judged. For by the standard you judge you will be judged, and the measure you use will be the measure you receive. Why do you see the speck in your brother’s eye, but fail to see the beam of wood in your own? Or how can you say to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye. Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces.

Matthew 7:1-6 (NET)

How can we effectively perform spiritual surgery? How can we help someone caught in sin? Just like a medical doctor needs wisdom to perform a surgery, believers also need wisdom to perform spiritual surgery. In fact, it takes more than wisdom—it takes character. In Matthew 7:1-6, Christ describes what’s needed to minister to somebody caught in sin—to take a speck, also translated splinter, from one’s eye (v. 4).¹

Throughout the Sermon on the Mount, Christ has been warning his disciples about the false teaching and self-righteousness of the Pharisees (cf. Matt 5:20). They lessened the demands of the law on lust, divorce, the treatment of enemies, oaths, etc. Their spiritual disciplines such as giving, fasting, and prayer were simply for self-promotion and not to honor and please God. Christ called his disciples to not be like them (cf. Matt 6).

When Matthew 7:1-6 is considered in that background, it is clear that Christ’s command to not judge is another challenge for the disciples to not be like the Pharisees and other hypocrites. Since the religious leaders of Christ’s time desired to exalt themselves in the eyes of others, condemning and judging was another way of lifting themselves up. A great picture of this is seen in the Parable of the Pharisee and the Tax Collector. In Luke 18:11-14, the Pharisee prays, “Thank you, God, that I’m not like other people” as he points to a tax collector. Then he says, “I fast twice a week and give a tenth of all I own” (paraphrase). The religious leaders criticized and condemned others as a way of building themselves up.

Sadly, that often happens in the church as people begin to grow in knowledge and discipline. First Corinthians 8:1 says “knowledge puffs up.” After people start to grow in the knowledge of Scripture, they sometimes harshly condemn others who come to different conclusions on secondary issues. They even condemn those light years ahead of them in spiritual maturity. Their little knowledge makes them prideful and judgmental. The same commonly happens when we gain a measure of self-discipline. We often despise those who struggle with the very things we previously struggled with. We forget that we were once immature, that we sometimes missed church, didn’t read our Bibles, and struggled with particular sins. When we’ve forgotten our own propensity to weakness, we become little Pharisees—judging and condemning others. We exalt ourselves by putting others down.

It seems that Christ is warning the disciples of this pharisaical behavior as he tells them to not judge, so that they will not be judged. Ultimately, he is teaching them how to properly help people who are struggling with sin. Though born again, we have sin natures that we will always battle with for the rest of our lives (Gal 5:16-17). We also live in a world that is anti-god, and we have an enemy who constantly tempts us. Therefore, we will always struggle with sin while in this body, and we will always need to help others who struggle. How can we do this effectively? This process is very delicate, which is, in part, why Christ compares it to eye surgery.

In this study, we will consider how to effectively perform spiritual surgery as we help people get free from various sins.

Big Question: What principles can be discerned from Matthew 7:1-6 about helping those caught in some sin?

To Effectively Perform Spiritual Surgery, We Must Avoid a Judgmental Disposition

“Do not judge so that you will not be judged. For by the standard you judge you will be judged, and the measure you use will be the measure you receive.

Matthew 7:1-2

Interpretation Question: Does Christ’s command to “not judge” mean that we should never judge anybody?

“Do not judge so that you will not be judged” is probably the most abused text in the Bible. Unbelievers that can’t quote any other Scripture verse, know this one. It is often used to say that we should never judge anyone—even those in unquestioned sin.

However, that is a wrong interpretation of this verse. When interpreting Scripture, we must be sure to consider the context—the context of the surrounding verses, the chapter, that particular book, and the entire Bible. If a person pulls any one verse out of Scripture, apart from recognizing the unity of the Bible, one can make that verse mean almost anything. Without even considering the many texts outside of this chapter that call Christians to discernment, the surrounding verses alone tell us that Christ is not forbidding all judgment.

For example, in Matthew 7:6, he says to not give what is holy to dogs nor pearls to swine. There are some people in the world, and often in the church, who will not only reject but become hostile to the Word of God. They may even try to tear us apart if we present it to them. In that situation, we must discern their character and potentially not share God’s pearls with them. They have the character of a wild animal who can’t appreciate what’s holy or valuable. Soon after that, Christ describes how there are wolves in sheep’s clothing—false prophets—within the church, and we must discern them by their fruits. Again, we must practice righteous judgment to do this (7:15-20). In fact, Christ goes on and says there are many in the church who are not saved at all. Eventually, he will tell them, “Depart from me, you workers of iniquity, I never knew you” (Matt 7:23 paraphrase). In response to this, we must judge ourselves to see if we are truly born again. Therefore, Christ is not forbidding all judgment.

Then we must ask, “What type of judging is he forbidding?” Understanding this is important because it will help us better minister to others, unlike the Pharisees, who simply hurt others in the name of ministry.

Interpretation Question: What type of judging is Christ forbidding, which can be a hindrance to ministering to others?

1. Be careful of judging people’s hearts.

A judgmental spirit will often attribute the worst possible intentions to others. In 1 Corinthians 4:4-5, Paul said:

For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges me is the Lord. So then, do not judge anything before the time. Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition from God.

Often when critiquing others, we go beyond the bounds of human judgment. “He shared that because he wants people to think he’s spiritual! She did that because she is so prideful and jealous!” We must leave heart motives to God. Judge nothing before the time, as God is the only one qualified to know and judge the heart motives of others.

2. Be careful of judging people out of an evil attitude.

We must consider our own heart when we point out the sins and failures of others. Are we pointing out their failures because we genuinely love them and want the best for them? Or is it out of anger, pride, or jealousy? When we point to people’s failures out of pride, anger, or jealousy, there will often be joy in their failure or demise. Sometimes, there is even a spirit of retaliation, which desires to spread and broadcast others’ failures. This spirit is often seen in gossips.

On the contrary, when pointing out failures is motivated by love, pain and heart break will accompany it. First Corinthians 13:6 says that love “is not glad about injustice, but rejoices in the truth.” Also, 1 Peter 4:8 says, “love covers a multitude of sins.” It does not spread gossip or speak evil of others behind their backs. All these wrong attitudes and actions shall be judged by God. A whisperer separates friends (Prov 16:28). They harm the work of God.

3. Be careful of judging people without all the information.

Scripture forbids hasty judgments. Proverbs 18:10 says, “The one who gives an answer before he listens—that is his folly and his shame.” It’s interesting to consider that in Scripture, even God, who is omniscient, gathers information before pronouncing final judgment. With Adam, God asked if he had eaten from the forbidden tree—though God, obviously, knew the answer. With Sodom and Gomorrah, God sent angels down to see if the outcry against it was true (Gen 18:21). If God, who is omniscient, gathers all the facts before making a conclusion, how much more should we? This is especially true when hearing only one side of the story from two warring parties. We should not jump to conclusions when only hearing one side. Someone said there is always three sides to the story. What one said, what the other said, and then there is the truth. Sadly, our sin and the sins of others often shade the truth in any situation, which Christ implies through the illustration of the speck and beam, as these affect a person’s view of the facts.

Essentially, the primary reason many of us are ineffective at ministering to others is that we often try to play God. We judge people’s hearts and motivations; we judge with our own evil intentions, and we often lack all the information. We are not God. God knows all things, including hearts’ motives, and his intentions are always good. We must remember that when we judge. God is the final court, and we should not step into his jurisdiction.

Interpretation Question: What did Christ mean by the warning attached to the prohibition of not judging?

Matthew 7:1-2 says, “Do not judge so that you will not be judged. For by the standard you judge you will be judged, and the measure you use will be the measure you receive.” It means that if we are critical, unloving, and unwise in how we minister to others, God will treat us harshly as well. In the Parable of the Unforgiving Servant (Matt 18:23-35), when that servant didn’t forgive his fellow servant, God handed him over to the torturers. Likewise, if we are merciful and loving in the administration of justice, God will be the same way with us. Matthew 5:7 says, “Blessed are the merciful for they shall receive mercy.”

It is good to remember that Spirit-filled judgment is constructive, as it builds others up. While pharisaical judgment is destructive, as it hurts others and ultimately hurts us. We must avoid the latter at all cost if we are going to effectively minister to those struggling with sin.

Application Question: How have you seen the phrase “Do not judge, lest you be judged” abused? How can we practice godly judgment instead of pharisaical judgment?

To Effectively Perform Spiritual Surgery, We Must Gain Clear Vision through Personal Repentance

Why do you see the speck in your brother’s eye, but fail to see the beam of wood in your own? Or how can you say to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Matthew 7:3-5

When Christ uses the analogy of one person having a speck in his eye and the other a beam of wood, he describes how sin blinds our ability to evaluate and minister to others. The word “speck” is probably better translated “twig” or “splinter.”² Both of these people have serious sin issues which affect their sight, but the one trying to help the other has the biggest problem—making him unequipped for ministry.

This propensity to focus on other’s sins and diminish our own began at the fall in the Garden of Eden. After Adam’s sin, instead of recognizing his own failure and the gravity of it, he focused on the seeming failures of others. When God asked him if he ate from the forbidden tree, he replied, “The woman ‘YOU’ gave me, gave to me and I did eat” (paraphrase). Essentially, he blamed God and the woman. Since our sin nature is prone to selfishness, we now tend to minimize our sin and magnify the failures of others. This leads to misevaluating others’ failures and being overly harsh to them.

A great picture of this is the story of David and Nathan (2 Sam 12). David committed adultery with Bathsheba, killed her husband, and then married her. In response, Nathan shares with David a story about a servant with one lamb that he loved, and a ruler who had many sheep. When guests came to visit, instead of killing one of his many sheep, the ruler killed his servant’s lamb—the one he loved. When David heard this story, he was outraged. He declared, “That man shall surely die!” Then Nathan replied, “You are that man!”

See David was ready to kill a ruler who unjustly took another man’s lamb, when David had committed a worse sin. He killed a man and took his wife, though David had many wives. David was suffering from spiritual blindness because of the beam in his eye. Sadly, many leaders in the church, like David, have beams in their eyes. They have the beam of pride, anger, greed, or lust, which all hinder their ability to properly evaluate and minister to others. In their ministries, they commonly hurt people because of their spiritual blindness. Many Christians have left the church wounded because of leaders who hurt them, all the while claiming to be ministering to them. But this is not just true of spiritual leaders, it is true of many members in the church. They are not prepared to perform spiritual surgery on others because they haven’t first judged themselves.

Application Question: How can we remove the beams of various sins that blind us so we can properly minister to others?

1. To remove our beams, we must constantly evaluate our sins.

When Christ says “see” the beam in our own eye, the word has the idea of serious and continuous meditation.³ It’s easy to get in the Word or listen to sermons and think primarily about how others need to hear these messages. We need to first focus on what God is speaking to our hearts and how we can become more like him. As we abide in God’s Word and prayer, we must give serious attention to discerning our sins.

2. To remove our beams, we must ask others to help evaluate our sins and short comings.

Because of our propensity to spiritual blindness, we all need Nathans in our lives. They might not get it right all the time, but we should love them for their willingness to challenge us when we seem to be straying from the path. Who is your Nathan? Who have you given permission to speak prophetically into your life?

3. To remove our beams, we must confess and forsake anything that might blind us.

We will not be prophetic when we are holding onto sins or things that are not pleasing to God. We must confess and forsake them. Scripture says, “flee all appearance of evil” (1 Thess 5:22). We must run away from anything that might dull our senses—ungodly entertainment, relationships, practices, etc. When a doctor comes to perform surgery, we don’t want him to have anything in his system that might dull his senses and hinder his effectiveness. It must be the same for us as spiritual nurses and doctors. We must confess and repent of all sin and compromises in order to effectively minister to others.

Application Question: In what ways have you experienced how sin causes spiritual blindness—the inability to evaluate your own sin and others’? Who is your accountability—who helps you evaluate your own sin?

To Effectively Perform Spiritual Surgery, We Must Gently Care for People

You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Matthew 7:5

In considering the analogy of eye surgery, it reminds us of our need to be gentle with those struggling with sin. Our eyes are very delicate and easy to permanently damage, and therefore, when a doctor is performing surgery, he must be gentle. We must do the same when ministering to others. If we are harsh and judgmental like the Pharisees, we will only hurt others—losing our ability to minister to them and possibly causing them to rebel against God. Instead of being harsh and condemning like the Pharisees, we must be gentle.

In Galatians 6:1, Paul says, “Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too.” Paul recognizes our tendency to be harsh with those struggling in sin, and therefore calls us to be gentle.

It seems that the immature are especially prone towards harshness, as Paul commands the spiritually mature to this task. Part of the reason harshness is common for the spiritually immature is because they often don’t recognize their vulnerability. They previously struggled with certain sins, but now they feel confident and strong. They forget how vulnerable they are and how easy it is to stumble. Their perceived strength is really a weakness that blinds them and makes them ineffective ministers. They have only replaced one sin with another—the sin of pride—which causes them to judge others. In contrast, the spiritual are not just spiritual because of their ability to conquer sin, but also their humility. They recognize they are always vulnerable to failure, which draws them even closer to God and makes them more gracious with others. No doubt, we see this in Paul who called himself the chief of sinners and least of all God’s people (1 Tim 1:15, Eph 3:8). In his maturity, Paul recognized how weak and vulnerable he really was. It has been said that until a person sees himself as a chief of sinners, he is not yet ready to minister to others. That person will be prideful and harsh.

Application Question: How can we practice gentleness in our ministry to others?

1. As mentioned, gentleness comes from recognizing our own sin and vulnerability to fall back into it.

David, a man after God’s own heart, committed adultery and then murder. Moses fell to anger and was kept out of the promised land. Noah fell into drunkenness before he died. Recognition of our weakness will protect us and help us be humble in our ministry to others. First Corinthians 10:13 says, “So let the one who thinks he is standing be careful that he does not fall.”

We gain this awareness the more we see and experience God. In Isaiah 6, when Isaiah saw God, he saw his own imperfections. He cried out, “Woe is me! I am a man of unclean lips.” The more we experience God’s light, the more we will see our own darkness and vulnerability to it, apart from God.

2. Gentleness comes from ministering through the Spirit.

True ministry doesn’t happen out of our power. If we minister in the flesh, we only get fleshly results. We will find ourselves often frustrated, angry, and impatient. But spiritual ministry comes from abiding in the Spirit (Gal 5:16)—through prayer, time in God’s Word, worship, fellowship with the saints, and obedience. As we abide, the Spirit produces the fruit of gentleness in us so we can better minister to others, especially those who have failed us.

Application Question: Why is gentleness so important when ministering to those caught in sin? In what ways have you experienced the importance of gentleness as you received ministry or offered it?

To Effectively Perform Spiritual Surgery, We Must Practice Discernment as We Share Truth

Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces.

Matthew 7:6

Interpretation Question: Who or what was Christ referring to when he referred to dogs, pigs, what is holy, and pearls?

Before a doctor performs surgery, he evaluates the readiness of the patient. On some occasions, though surgery is needed, one postpones or cancels it all together for various reasons. Surgeons must practice great discernment. In the same way, spiritual surgery should not be performed indiscriminately. It must be accompanied by wisdom and discernment.

Because of this reality, Christ says that we should not give what is holy to dogs or throw pearls to pigs. What is holy and pearls seem to refer to the doctrines of the kingdom. Christ called God’s kingdom the pearl of great price that a person sells everything to purchase (Matt 13:45-46). The dogs and pigs Christ spoke of were not domesticated dogs and pigs. He referred to wild dogs who were scavengers, which people lived in fear of. Sometimes they would attack people to steal their food. Also, since pigs were considered unclean, Jews did not domesticate them as the Gentiles often did. Christ probably referred to wild boars, who, like dogs, were often dangerous.⁴ Christ essentially says, “As we seek to minister to others, we must practice discernment.” Some who we preach the gospel to or try to deliver from some sin will only become violent towards us. In that case, we should cease to offer it. Dogs and pigs will not recognize the value of God’s truth. They will mock it and us.

We saw this in Christ’s ministry. He was not indiscriminate with God’s Word. He told the disciples when they went into towns and preached the gospel, if people rejected it, they should wipe the dust off their shoes and go somewhere else (Matt 10:14). When Christ was taken before Herod and questioned, Christ did and said nothing. Herod didn’t really care about the gospel, and therefore, Christ didn’t share it. Herod only wanted to see a spectacle (Lk 23:6-10). Even with Israel, who continually rejected God’s Word, Christ eventually stopped sharing it with them clearly. In Matthew 13, after the Pharisees’ rejection of Christ in Matthew 12:24-32, as they said his works came from Satan, Christ began to teach using parables. Why did Christ give parables? It was a form of judgement. Listen to what Christ said when asked by his disciples about his parabolic teaching:

He replied, “You have been given the opportunity to know the secrets of the kingdom of heaven, but they have not. For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him. For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand.

Matthew 13:11-13

Because Israel continually rejected Christ’s Word, he began to hide the truth from them through parables. After sharing, he would explain the meaning to his disciples alone. Israel had rejected the pearl of great price, and therefore, Christ stopped offering it.

Sometimes, it seems like God has done the same with many of our churches today. Instead of them receiving clear teaching from God’s Word, all that is shared from many pulpits is stories and illustrations with vague references to Scripture. If so, this is a form of judgment. Like Israel, the church has developed the character of wild dogs and pigs who cannot stand the pearl of great price and, therefore, are under judgement (cf. 2 Tim 4:3-4). God simply ceases to offer it.

With all this said, certainly we must demonstrate both the diligence and patience of Christ. We must distribute God’s truth far and wide, and with those who are willing to listen or want more, we must continually offer it. With those who reject it, we must wait until they are ready and share it with others in the meantime.

This is important for ministry in general. Sometimes those we hope to help are not yet ready for it. For a season, it may be prudent to withhold or step away from them, as we pray and wait for God to prepare their hearts. Sometimes, he may do this through a trial that softens the ground of their hearts. At other times, he may prepare their hearts as they watch our lives or that of other faithful Christians. God is ultimately the one who prepares the heart for growth. We just sow the seed and water it.

But either way, we must gain discernment if we are going to do ministry—whether that be to unbelievers who need the gospel or believers caught in some sin. Certainly, with believers God gives more instructions on how to minister to them: He says, go to them once to confront the sin. If they reject, go with another believer. If they still reject, take it before the church. If they still reject, treat them like an unbeliever (Matt 18:15-17, 1 Cor 5:9-13). They should be separated from until they repent. They have the character of a wild dog and pig.

Application Question: How can we gain discernment so we can better minister to others caught in sin?

1. To develop discernment for ministry, we must pray for it, and at times, ask other believers for their counsel.

James 1:5 says if anyone lacks wisdom, let them ask of God who gives liberally. Also, Proverbs 15:22 talks about how a multitude of counselors brings success. Each person and situation are different—we need God’s wisdom to help us discern the best way to minister to others. In fact, in the next verses, he says we should ask, seek, knock until God answers (Matt 7:7-8). In the context, that may, at the minimum, be talking about how we gain discernment for ministry. We must continually seek the Lord for it.

2. To develop discernment for ministry, we must watch people’s responses to God’s Word.

It is not that we should stop sharing the gospel or challenging those in sin. We shouldn’t. It’s when they persist in rejecting it that their character is revealed. So, in order to discern one’s character, we must faithfully share God’s truth with them. If they become overly critical and even violent, it may be prudent to prayerfully withhold the pearls until the right time.

Application Question: Why is discernment of people’s hearts so important in ministry? How have you witnessed an overzealous and unwise sharing of truth which only led to great anger and antagonism? Have you ever had to stop sharing God’s message because people were so antagonistic towards it? What happened in those situations?

Conclusion

How should we effectively perform spiritual surgery as we help others get free from sin?

To Effectively Perform Spiritual Surgery, We Must Avoid a Judgmental Disposition
To Effectively Perform Spiritual Surgery, We Must Gain Clear Vision through Personal Repentance
To Effectively Perform Spiritual Surgery, We Must Gently Care for People
To Effectively Perform Spiritual Surgery, We Must Practice Discernment as We Share Truth

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 435). Chicago: Moody Press.

² MacArthur, J. F., Jr. (1985). Matthew (p. 435). Chicago: Moody Press.

³ MacArthur, J. F., Jr. (1985). Matthew (p. 436). Chicago: Moody Press.

⁴ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 112). Grand Rapids, MI: Baker Academic.

Related Topics: Christian Life, Kingdom

31. Growing In Kingdom Character (Matthew 7:7-12)

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Matthew 7:7-12 (NET)

How can we grow in kingdom character?

Throughout the Sermon on the Mount, Christ has been teaching about the character of those in his kingdom. He began with the Beatitudes, which are eight characteristics that will be in the life of someone who is truly born again. They are the poor in spirit—they humbly recognize their bankruptcy and need for God. They are the mourners—when the world boasts over sin, true believers mourn their own and that of others. They are the meek, those who hunger for righteousness, the merciful, the pure in heart, and the peacemakers. All these characteristics ultimately lead to them being persecuted by the world (Matt 5:3-10).

Then Christ contrasted the false righteousness of the Pharisees with the righteousness of those in the kingdom (cf. Matt 5:20). The Pharisees lessened God’s commands, so they could fulfill them. They taught that if one had not committed murder, he had fulfilled God’s commands. But Christ taught that being angry with someone was to receive the same judgment as murder. They taught that if a person didn’t commit adultery, he had kept the law, but Christ taught if one had lusted, he committed adultery in his heart. The Pharisees practiced an outward righteousness alone, but God requires both outward and inward purity.

In Matthew 6, Christ described how the Pharisees made a show of their religion—they fasted, prayed, and gave to be seen by others, rather than to honor God. But Christ taught that kingdom citizens must practice secrecy—seeking to be rewarded by God instead of men.

In Matthew 7:1-6, Christ told the disciples to help others take specks out of their eyes—referring to personal sin—by getting rid of their own sin first and discerning the receptiveness of those they ministered to.

Anyone who has truly considered the standards of God’s kingdom becomes crushed by them. How can we love and bless those who hate us (Matt 5:44)? How can we at all times guard our eyes from lust (Matt 5:28)? How can we be perfect as our heavenly Father is perfect (Matt 5:48)? Many who have considered Christ’s standards have left dejected. They have said to themselves, “If I can’t be perfect like God, why try?” Some turn to sin because they feel incapable of being righteous. Others condemn themselves and become depressed.

Christ realizes the difficulty of the kingdom’s standards and therefore teaches the disciples the secret to developing and maintaining them. Simply said, they must ask, seek, and knock.

Though this is not the conclusion of the Sermon on the Mount, it is Christ’s conclusion on teaching about the righteousness of the kingdom. In the rest of Matthew 7, he discusses how difficult it is to get into Christ’s kingdom—it is a narrow road, there are false prophets along the way, and many are prone to self-deception about their faith.

In Matthew 7:7-12, we will study how to grow in kingdom character.

Big Question: What principles can we learn from Matthew 7:7-12 about growing in kingdom character?

To Grow in Kingdom Character, We Must Pray for it

Matthew 7:7-8

Interpretation Question: What exactly should believers ask, seek, and knock for?

Christ teaches that believers must ask, seek, and knock, and if we do, we will receive. This is obviously a call to prayer. Christ spent considerable time on prayer throughout his sermon, including giving the Lord’s Prayer, which is to be the believer’s pattern of prayer. The fact that he returns to it shows how important prayer must be for kingdom citizens. It has often been said that prayer for the believer is like oxygen. We must constantly give ourselves to it. Paul taught that we should pray without ceasing (1 Thess 5:17).

However, it must be noted that Christ does not tell us what to ask, seek, and knock for. Because of this, some have considered this prayer like a blank check. We can ask for anything, and if we have faith, we will receive it. But this does not recognize the context of Matthew 7:7-8. As mentioned, this is given in the context of the Sermon on the Mount—after Christ teaches about the great righteousness of God’s kingdom.

God never promises us that we will be wealthy, healthy, and free from problems. If we pray for those things, we have no Scriptural assurances that God will answer our requests. However, we do have promises that if we pray for God’s will, which includes us developing righteous character, God will positively answer.

First John 5:14 says, “And this is the confidence that we have before him: that whenever we ask anything according to his will, he hears us.” When we pray God’s will, we can be sure that he will answer that prayer. Therefore, in order to pray effectively, we must give ourselves to studying God’s Word to discern God’s will. God’s will, when properly interpreted, is meant to be pursued in prayer.

Christ’s promise of receiving when we ask, seek, and knock is true only when we are pursuing the will of the King. God promises to answer those prayers. Matthew 5:6 says, “‘Blessed are those who hunger and thirst for righteousness, for they will be satisfied.” If we truly hunger to get rid of sin in our lives, if we truly hunger to be used to preach the gospel, if we truly hunger to have his peace, patience, love, and joy in our lives, God will give them to us. But, he commands that we pray for them.

We can discern that Christ is calling believers to seek the righteousness of the kingdom, not just by the context, but also as we consider the parallel passage in Luke 11:9-13. It says:

“So I tell you: Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened. What father among you, if your son asks for a fish, will give him a snake instead of a fish? Or if he asks for an egg, will give him a scorpion? If you then, although you are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!”

When Luke shares Christ’s promise of the Holy Spirit for asking, seeking, and knocking, in the original language there is no article before Holy Spirit. When this happens, commentators believe this refers to the ministries of the Holy Spirit, instead of the person.

Do we want the Spirit’s peace? We must pray for it. Do we want God’s wisdom? We must ask? Do we want Divine love to love the unlovely? We must cry out for it. Are you crying out for righteousness? James 4:2 says that we have not because we ask not.

James Boice said our lack of prayer for righteousness explains a great deal of the weakness and powerlessness of the contemporary church. He adds:

Every now and then a minister is asked by some Christian, “Why is it that I cannot seem to find victory in the Christian life? Why does the Bible seem difficult to understand? Why do I still seem in bondage to some besetting sin? Why am I such a poor witness? Why do the high principles of Christian conduct have such little effect on my job and on the affairs of my family?” The answer is that you do not ask God for these blessings. You do not have because you do not ask.

“Why is it,” many a minister is asking, “that I do not have the power of God in my teaching? Why is the Bible so dead? Why are there so few persons being converted? Why are there no leaders to expand and reinforce the ministry?” Again the answer is simply that you are not praying.

“Why are there so few outstanding candidates for the Christian ministry?” many Christian laymen are asking. “Why is the church so weak, the preaching so poor, our impact upon our society so ineffective, our goals so unrealized?” Again God answers, “You are neglecting your prayer life.” You do not have because you are not asking.¹

Are you asking?

Application Question: Why do believers commonly neglect praying for righteousness? What aspect(s) of righteousness do you feel God is calling you to currently seek him in prayer for and why?

To Grow in Kingdom Character, We Must Pray Persistently

Matthew 7:7-8

In the original language, Matthew 7:7 is written in a present imperative. In considering this, Kent Hughes’ comments are helpful:

In the Greek language there are two kinds of imperatives. The aorist imperative gives one definite command, such as “shut the door” or “pick up the newspaper.” The present imperative, however, commands continuous action—“keep on shutting the door” or “keep on picking up the newspaper.” So our text really reads: “Keep on asking and it will be given to you; keep on seeking and you will find; keep on knocking and the door will be opened to you.”²

This means that Christ is not only commanding us to pray for kingdom character, but to pray persistently. It is one thing to occasionally pray to share the gospel, to stop using foul language, or to stop lusting. It is another to pray for those things constantly. To pray persistently shows that we desperately desire righteousness, and God rewards that type of fervor.

Again, in the parallel passage in Luke, Christ gives a parable right before calling believers to ask, seek, and knock to illustrate our need for persistence. Luke 11:5-9 says:

Then he said to them, “Suppose one of you has a friend, and you go to him at midnight and say to him, ‘Friend, lend me three loaves of bread, because a friend of mine has stopped here while on a journey, and I have nothing to set before him.’ Then he will reply from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. I cannot get up and give you anything.’ I tell you, even though the man inside will not get up and give him anything because he is his friend, yet because of the first man’s sheer persistence he will get up and give him whatever he needs. “So I tell you: Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened for you.

Many know this type of persistence in prayer when a relative is deathly ill or when in a desperate financial situation, but few of us are persistent in prayer for righteousness.

Interpretation Question: Why is persistence in prayer needed to grow in kingdom character?

Persistence is needed because of our constant battle with sin and the evil one. We will stumble and make mistakes, but even when that happens, we must not give up in prayer until God delivers us. Also, the forces of evil line up to hinder any kingdom advances, whether they be personal or communal. Persistent prayer helps us win those battles.

If we are going to grow in kingdom character, we must pray with persistence. Like Christ in the wilderness praying and fasting for forty days, like his praying in Gethsemane for three hours before going to the cross, we must desperately and persistently seek the Lord for righteousness, and when we do, God will hear. God said this to Israel through Jeremiah, “You will seek me and find me when you seek me with all your heart” (Jer 29:13 NIV).

God is seeking for someone to come after him and his kingdom with all his heart and soul—to pursue him and his righteousness with prayerful persistence. When he finds that person, he will use him or her mightily for his purposes (2 Chr 16:9). Will you be that person?

Application Question: Have you ever experienced a time when you sought the Lord persistently and desperately for some aspect of righteousness? If so, what was the situation and what was the result?

To Grow in Kingdom Character, We Must Pray in Faith

Is there anyone among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you then, although you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!

Matthew 7:9-11

Interpretation Question: What does Christ’s illustration of the Father’s generosity teach believers about how they should pray?

Next, Christ gives a somewhat humorous illustration of a father being deceptive with his child to show our heavenly Father’s generosity and how we must pray in faith. He describes how human fathers, who have evil inclinations, generally provide for their children. If a child asked for bread, the father wouldn’t give him a stone. This probably referred to a round, flat stone one could find on the shore that resembled round, flat bread.³ In addition, if a child asked for fish, a father wouldn’t give him a snake. This probably didn’t refer to a live snake but a cooked snake. In Jewish law, snakes were unclean and therefore couldn’t be eaten (Lev 11:12). The idea, then, is that a father will not provide something spiritually harmful. Jewish fathers would typically provide for both physical and spiritual needs.⁴ It’s an argument from the lesser to the greater. Certainly, God, who is perfect and not deceptive, will provide for his children. By giving this illustration, Christ seeks to provoke faith in his disciples.

Scripture often teaches about our need for faith, as it is the doorway to receiving God’s good gifts, including salvation (cf. Eph 2:8-9). Consider the following verses:

Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.

Hebrews 11:6

But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. For that person must not suppose that he will receive anything from the Lord, since he is a double-minded individual, unstable in all his ways.

James 1:5-8

He told them, “It was because of your little faith. I tell you the truth, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing will be impossible for you.”

Matthew 7:20

In order to receive God’s promises, including the promise of righteousness (cf. Matt 5:6), we must pray in total confidence of God’s character. If Scripture clearly promises something, we must believe those promises as we pray; otherwise, God will not answer. A doubleminded man will receive nothing from God.

It is for this reason that Satan always attacks the character of God. With Eve in the garden, Satan wanted her to think God was not good and that he didn’t have good plans for her—that God was withholding what was best. When she believed that lie, she sinned against God and missed his best. Doubting God and his plan for us will not only lead us into sin but rob us of many of his blessings.

Many can’t receive wisdom, the fruits of the Spirit, or freedom from some habitual sin, because of a flawed view of God—they doubt his goodness and therefore lack faith.

Application Question: How can we grow in faith so that we can receive God’s promises and therefore grow in kingdom character?

1. Faith is increased as we ask God for it.

Surely, faith to trust God, regardless of our circumstances, is something we must ask, seek, and knock for. If we truly desire it, God will provide it. In Luke 17:4-5, when Christ taught the disciples that they must forgive a person seven times in a day if they ask for forgiveness, they cried out, “Increase our faith!” They felt the impossibility of Christ’s command and cried out for faith. We must do the same as we recognize our lack of trust for God and his good plan for our lives.

Are you crying out for greater faith?

2. Faith is increased as we live in God’s Word.

Romans 10:17 says, “Faith comes by hearing and hearing by the Word of God” (paraphrase). When we meditate on God’s faithfulness to his people throughout Scripture and the promises in his Word, it increases our faith. We must drink from Scripture daily, so we can not only pray in faith but live by faith. A person who is weak in God’s Word will be weak in faith.

Are you living in God’s Word?

3. Faith is increased as we walk with those who are strong in faith.

“The one who associates with the wise grows wise, but a companion of fools suffers harm” (Prov 13:20). Wisdom in Scripture refers to knowing and obeying God. Proverbs 9:10 says, “The fear of the Lord is the beginning of wisdom.” When we walk with others who are serious about their faith and living it out, our faith is increased. However, when we are around those who are not serious about God or even disobedient, it will weaken our faith and our reception of God’s gifts.

Who are you walking with?

Application Question: In what ways has God strengthened your faith through prayer, time in God’s Word, and walking with godly brothers and sisters? How have you seen it weakened at times by lacking these? How is God calling you to pursue greater faith so you can enjoy more of his promises, including his righteousness?

To Grow in Kingdom Character, We Must Imitate God’s Loving Nature

In everything, treat others as you would want them to treat you, for this fulfills the law and the prophets.

Matthew 7:12

Finally, Christ gives what has often been called the “Golden Rule.” We must treat others as we would want them to treat us. Often it is thought that the Golden Rule originated with Christ; however, this truth has been taught in many religions and ancient societies. Confucius said, “Do not to others what you would not wish done to yourself.”⁵ Also, Rabbi Hillel, when summarizing the law, said, “What is hateful to you, do not do to anyone else. This is the whole law; all the rest is commentary. Go and learn it.”⁶ Therefore, this seems to be a form of natural law that God has written on the hearts of people since the beginning of time (Rom 2:15); no doubt, it is a remnant of being made in the image of God.

However, it has been noted that ancient versions of the Golden Rule are always given in the negative, while Christ gave it in the positive. Christ’s version of the Golden Rule is much harder and demanding. It is one thing to not steal. It is another to generously give to others. It is one thing to not slander someone; it is another to always edify them with our words. The negative version calls us to not sin, but the positive version calls us to love. As Christ said, to love summarizes God’s commands in the law, and ultimately the Sermon on the Mount.

Interpretation Question: Why does Christ give this in the midst of teaching believers to seek after kingdom character?

The ESV translates the verse, “So whatever you wish that others would do to you, do also to them.” “So,” or it can be translated “therefore,” connects to Christ’s teaching of how God graciously provides for his children when they ask him. Consequently, Christ is teaching that we grow in kingdom character by imitating our Father’s loving and generous nature. We must love others just like our Father loves us. Consider the following verses:

Therefore, be imitators of God as dearly loved children and live in love, just as Christ also loved us and gave himself for us, a sacrificial and fragrant offering to God.

Ephesians 5:1-2

Instead, be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you.

Ephesians 4:32

Therefore, believers can never become content spiritually—the standard is too high! We must love like God. We must forgive others like God forgives us. We must serve others like God serves us. To grow in kingdom righteousness, we must imitate God by increasing in the knowledge of him through study of his Word and walking with him.

Are you imitating the Father by treating others with love?

Application Question: What makes the Golden Rule so challenging? In what ways is God challenging you to treat others like you want them to treat you?

Conclusion

The standards of God’s kingdom are impossible to achieve through human power. Therefore, the natural question that arises when seriously contemplating Christ’s Sermon on the Mount is, “How can we grow in kingdom character?”

To Grow in Kingdom Character, We Must Pray for it
To Grow in Kingdom Character, We Must Pray Persistently
To Grow in Kingdom Character, We Must Pray in Faith
To Grow in Kingdom Character, We Must Imitate God’s Loving Nature

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 237). Grand Rapids, MI: Baker Books.

² Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 234–235). Wheaton, IL: Crossway Books.

³ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 237). Wheaton, IL: Crossway Books.

⁴ MacArthur, J. F., Jr. (1985). Matthew (p. 445). Chicago: Moody Press.

⁵ Stott, J. R. W., & Stott, J. R. W. (1985). The message of the Sermon on the mount (Matthew 5-7): Christian counter-culture (p. 190). Leicester; Downers Grove, IL: InterVarsity Press.

⁶ Guzik, D. (2013). Matthew (Mt 7:12). Santa Barbara, CA: David Guzik.

Related Topics: Christian Life, Kingdom

32. Two Pathways—One Leading To Life (Matthew 7:13-14)

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“Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. But the gate is narrow and the way is difficult that leads to life, and there are few who find it.

Matthew 7:13-14 (NET)

How can we enter the kingdom of heaven?

Throughout the Sermon on the Mount, Christ taught about the character of those in his kingdom, as seen in his list of Beatitudes. They are the poor in spirit, those who mourn over sin, they are the meek who submit to the Lord’s leadership, they hunger for righteousness, and so on. Ultimately, this leads them to be persecuted (Matt 5:3-10). They practice a higher standard of righteousness than so called spiritual leaders like the Pharisees and scribes (Matt 5:20). While hypocritical leaders are consumed with the outward appearances of religion, true kingdom citizens focus on the inward reality. Their disciplines are done to be honored by God and not by people. They continually confess and rid themselves of sin and seek to help others do the same (Matt 7:1-6).

Here at the end of the Sermon on the Mount, Christ gives his conclusion—the application of the sermon. He calls all listening to choose which path they will take, which kingdom they will be a part of. No one is born into God’s kingdom, at least not by natural means. It matters not if one’s parents were Christians, if they were baptized or dedicated as infants, no one enters until they have made a decision to enter.

Christ’s command to enter does not deny the fact that salvation is by grace alone; it simply affirms the reality that those who choose God have been given grace to be saved. Ephesians 2:8-9 says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.” Even our faith—our ability to choose God—is a gift from him.

At the end of Christ’s sermon, he challenges his hearers because many would be tempted to simply stand in amazement (cf. Matt 7:28-29). They would say to themselves, “No one ever spoke like this. ‘Love your enemies. Bless and don’t curse them!’” Many have admired Christ’s words throughout history. Because of his words, Christ has been called a great teacher or prophet. However, few who have heard these words have truly felt the weight of them and been pressed to make a decision. Which kingdom will we be a part of? There are two rival gates with two different pathways, leading to two rival kingdoms—one is the kingdom of this world and one is the kingdom of heaven.

As Christ calls us to choose one of the pathways, he gives us characteristics of each, so we can make an informed and wise decision. This is very similar to the description of two paths in Psalm 1. The Psalmist describes the pathway of the wicked which leads to destruction and the pathway of the righteous which leads to life. The righteous delight in God’s Word and meditate on it all day long. They become like trees which prosper in the various seasons of life. In the beginning of the worship hymnal of Israel, the Psalmist calls worshipers to choose. True worshipers follow the pathway of the righteous and so do true disciples of Christ.

MacArthur’s comments on these two paths are helpful:

There have always been but two systems of religion in the world. One is God’s system of divine accomplishment, and the other is man’s system of human achievement. One is the religion of God’s grace, the other the religion of men’s works. One is the religion of faith, the other the religion of the flesh. One is the religion of the sincere heart and the internal, the other the religion of hypocrisy and the external. Within man’s system are thousands of religious forms and names, but they are all built on the achievements of man and the inspiration of Satan. Christianity, on the other hand, is the religion of divine accomplishment, and it stands alone.¹

In this study, we will consider these two opposing pathways, so we can make a wise decision or wisely discern which we are on.

Big Question: What are characteristics of the two opposing pathways?

The Wide Pathway

“Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it.

Matthew 7:13

Observation Question: What are characteristics of the wide pathway?

1. The wide pathway is the road all begin on.

Though Christ’s parabolic saying seems to picture a person at a crossroads—making a decision between two options—it seems best to picture the person standing in front of only one gate, as the narrow gate needs to be found. All begin on the wide pathway. The rest of Scripture supports this: We are born spiritually dead and antagonistic to God (Eph 2:1, Rom 8:7). In order to be saved, we must repent and turn to God (Acts 2:38). Christ says that one must choose to enter the narrow gate. No decision needs to be made to enter the broad path. This is the pathway the entire world is on. We must choose to get off this path.

2. The wide pathway is spacious and easy to follow.

The Preacher’s Outline and Sermon Bible said:

The broad and easy way can be followed without thought. There is plenty of space to walk in; there is plenty of space for the attractive things of the world to grow and allure; there is plenty of space for a person to wander about. It is difficult to wander off its path. The broad way is the way of the unthoughtful, the undisciplined, the lazy, the worldly, the ungodly, the materialistic, and the carnal.²

This pathway is inclusive, as it includes the various views, religions, and lifestyles in this world. It is the pathway of self-achievement and works.

3. The wide pathway is popular.

Christ says only few find the narrow path, and therefore, the broad way is popular and tempting. Since crowds are on it, it is very alluring. Those who don’t follow it are looked down upon, considered strange, and often persecuted.

4. The wide pathway leads to destruction.

Destruction does not mean those on this pathway cease to exist. They don’t. All will live eternally either in damnation or blessing. Destruction refers to eternal ruin (cf. Matt 8:12, Rev 14:11, 20:10). However, this ruin doesn’t just happen at the end of the pathway, it happens throughout. The world’s views on marriage, parenting, education, success, etc., all lead to constant ruin. God made this world based on spiritual principles. When these are denied, it causes hurt, pain, depression, and even death (Rom 8:6). The wide pathway leads to earthly and eternal ruin.

Application Question: Which aspects about the wide pathway stood out to you most and why?

The Narrow Pathway

“Enter through the narrow gate…But the gate is narrow and the way is difficult that leads to life, and there are few who find it.

Matthew 7:13-14

The narrow pathway refers both to the need for conversion and the continuing process of sanctification.

Observation Question: What are characteristics of the narrow pathway?

1. The narrow pathway is hard to find.

Unlike the broad way, the narrow way has to be found (v. 14). For some this is easier than others. Some are raised in Christian homes and are exposed to the gospel from a young age. Others live in places with no gospel witness. Creation witnesses to them of God’s existence and glory (Ps 19), but they lack any opportunity to hear biblical revelation. Others are exposed, as Christians live in their society, but they have either rejected it or not considered it. Whatever a person’s situation, the narrow way is not easy to find. Only few find it and even less accept it.

2. The narrow pathway is unpopular.

In life, people typically take the path of least resistance. Therefore, people are naturally inclined to follow the broad path of the world. To find and follow the narrow path, one must turn away from the crowd—sometimes even leaving friends and family to do it (Luke 14:26). Sometimes it is a lonely pathway; though those who follow it are never truly alone because Christ is with them.

3. The narrow pathway must be entered by one’s deliberate and calculated choice.

The great preacher Alexander Maclaren poetically declared that the side-posts of the gate to the kingdom were the first two beatitudes.³ One side-post is poverty of spirit (Matt 5:3). One must come before God recognizing his spiritual bankruptcy and desperate need for God. He needs God in order to become righteous and acceptable to enter heaven. The second side-post is mourning over sin (Matt 5:4). Because this person is far from being right with God, he mourns his sin and desperate situation.

It is this reality that causes the person to cry out to God for salvation. It causes him to choose to enter the kingdom of heaven’s gates. Romans 10:9-10 says

because if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and thus has righteousness and with the mouth one confesses and thus has salvation.

To enter this narrow path, we must make a deliberate choice. We must, in faith, accept that we are sinners under God’s wrath because he is holy, perfect, and just. We must cry out for God’s mercy which is found in Christ. Christ bore the wrath for our sin so that we can have his righteousness (2 Cor 5:21). Those who accept him shall be saved. Christ will walk with them along the narrow path of the kingdom and take them into eternity.

4. The narrow pathway is restricted because of biblical revelation.

God’s Word guides kingdom citizens. God’s Word is the gate, as a person needs to hear and respond to the gospel to be saved. However, biblical revelation is also the pathway. It guides and, in some sense, restricts both the believer’s actions and attitudes. God’s Word keeps the believer from the broad path of the world. In John 8:31, Christ said, “‘If you abide in my word, you are truly my disciples.”

5. The narrow pathway requires believers to leave many precious things.

Since the path is narrow, one cannot bring everything with them. (1) We must constantly forsake our sins. In Ephesians 4:22-24, Paul calls us “to put off the old man and put on the new” (paraphrase). We cannot live in lust, anger, pride, and other vices anymore. We must put on love, joy, peace, longsuffering, and other virtues. (2) We must put off self. As seen in the Lord’s Prayer, we must cry out for God’s will to be done, not only in our own lives but in the world (Matt 6:9-10). In Galatians 2:20, Paul said, “I have been crucified with Christ and I no longer live, but Christ lives in me” (paraphrase). We must give up selfish ambitions for kingdom ambitions. (3) We must give up the crowd, and many times, even, our friends and families. In Luke 14:26, Christ said that if anyone wants to follow him, he must hate his father, mother, brother, sister and even his own life to be his disciple. Christ declared that he didn’t come to bring peace but a sword (Matt 10:34). The members of one’s household would often become one’s enemy. This is a sad reality, but following Christ often separates us from our loved ones. To go down the narrow path, we must be willing to leave many precious things.

6. The narrow pathway is difficult.

It is difficult for many reasons: We will always battle sin. We will fight against ungodly attitudes and actions. We must declare war against our body, as we pluck out our eye and cut off our arm (metaphorically) to be holy (Matt 5:29-30). Following Christ is a call to be perfect as our heavenly Father is perfect (Matt 5:48). But this fight against sin is not only to conquer our own sin but to help others conquer sin as well. In Matthew 7:1-6, Christ calls for his disciples to help others to take the specks or splinters out of their eyes. This ministry is marked with a lot of pain and frustration, both at ourselves and others when failing in the battle with sin. Pain also comes as others become angry at us because of our ministry to them.

As mentioned, the narrow pathway is also difficult because of the hate and persecution we will commonly experience. In the last beatitude, Christ said that kingdom citizens will be persecuted because of righteousness (Matt 5:10). They will be persecuted because of their moral beliefs. Those on the broad path hate any restrictions that hinder their comfort. To teach that adultery, abortion, or homosexuality is a sin will cause an uproar in many societies around the world. But also, simply because one chooses to not participate in acceptable sins like sex before marriage, drunkenness, etc., many will mock believers. It is a difficult pathway. Paul said that “all who want to live godly lives in Christ Jesus will be persecuted” (2 Tim 3:12). The broad road is easy, but the narrow way is very difficult.

7. The narrow pathway leads to life.

Though difficult, this pathway leads to life. In fact, to enter it is to experience new life. In John 17:3, Christ said, “this is eternal life—that they know you, the only true God, and Jesus Christ.” Kingdom citizens, though hated and mocked by the world, have a greater quality of life because of intimacy with God. There can be peace in the midst of a storm—joy in the midst of hardship. Christ said, “I came that you may have life and life more abundantly” (John 10:10 paraphrase). In fact, as we walk with Christ, we will find this difficult path easy to follow. Christ said,

Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy to bear, and my load is not hard to carry.”

Matthew 11:28-30

Ultimately, those who follow this narrow path will spend eternity in the heavenly kingdom. They will rule with Christ on this earth (Matt 5:5).

Application Question: Which aspects of the narrow path stood out to you most and why?

General Applications

Application Question: What are some applications we can take from Christ’s call to pursue the narrow path?

1. Christ’s call to follow the narrow path reminds us of our need to teach people about the costs of following Christ when presenting the gospel.

Christ was not like many modern evangelists and revivalists that boast in how simple and easy the gospel is. In Matthew 7:13-14, Christ essentially calls people to count the cost (cf. Lk 14:25-34). The narrow road is hard to find and difficult to follow. One can’t bring everything with them. He calls for people to consider this reality. However, with this hard road there is life. Yes, we must share that following Christ brings eternal life, but we also must share it is a costly road—it may even cost people their lives. Christ’s message reminds us to present the full gospel without sugar coating it. If the Lord has called them, they will respond (John 6:37).

2. Christ’s call to follow the narrow path reminds us of the importance of asking for a decision when presenting the gospel.

Moses laid before Israel a blessing and a curse, as he challenged them to follow God (Deut 11:26-28). Joshua did the same as he called for Israel to choose who they would serve (Josh 24:14-15). Elijah asked Israel who they would follow—Baal or God (1 Kgs 18:21). We must not be scared to be prophetic. Yes, we must plant the seed of the gospel, but we must also ask people to decide. Peter said, “Repent and be baptized, and you will receive the gift of the Holy Spirit” (Acts 2:38 paraphrase).

3. Christ’s call to follow the narrow path reminds us of the importance of application in our teaching and studying of the Bible.

As mentioned, Matthew 7:13-14, marks the beginning of the conclusion and application of the Sermon on the Mount. Christ taught the character of the kingdom and its citizens and now calls for a commitment. In the same way, biblical teaching must not just disseminate knowledge. It must also challenge people to action. Paul taught Timothy to devote himself to exhortation and teaching (1 Tim 4:13). Exhortation, or preaching, is the application and call to obedience part of the message.

Similarly, as we study the Bible, we must not just aim to understand but to obey. James 1:22 says, “Be doers of the word and not hearers only” (paraphrase). We must study God’s Word to apply it to our lives and that of others. Christ’s call to enter the narrow gate gives us an example for both our teaching and study of the Bible.

Application Question: What are some other applications that can be drawn from Matthew 7:13-14? What are some tips for finding applications when studying the Bible?

Conclusion

There are only two pathways—one leading to destruction, and the other leading to life. One is readily found; the other must be searched for. One is popular; the other is unpopular. One is easy; the other is difficult. Choose wisely, for our eternal destiny depends on this choice. Which will you choose?

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 451). Chicago: Moody Press.

² Preacher's Outline and Sermon Bible - Commentary - The Preacher's Outline & Sermon Bible – Matthew I.

³ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 243). Wheaton, IL: Crossway Books.

Related Topics: Christian Life, Kingdom

You are here

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23. May Your Will Be Done (Matthew 6:10b)

God’s Will

1. God’s sovereign will

2. God’s ethical or preceptive will

3. God’s will of desire

Battle of Wills

Praying for God’s Will to Be Done

1. To pray for God’s will to be done means that we cannot pray for anything immoral.

2. To pray for God’s will to be done means for people to be committed to pursuing the knowledge of God’s will.

3. To pray for God’s will to be done means that we must pray for God’s commands to be obeyed throughout the world, especially in areas where they are disregarded.

4. To pray for God’s will to be done means to pray that people would obey God’s will joyfully.

5. To pray for God’s will to be done means we must submit to God’s perfect wisdom and sovereignty, even when going through trials.

6. To pray for God’s will to be done means that we must pray for God’s final kingdom, where the Father’s will is always done.

Conclusion

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24. Our Daily Bread (Matthew 6:11

Prayer for Our Physical Needs

Prayer for Our Spiritual Needs

General Applications

1. This petition reminds us to ask for our needs based on God’s generous, fatherly nature.

2. This petition reminds us to be content with our needs.

3. This petition reminds us of how God cares for our bodies and not just our spirits.

4. This petition reminds us that no request is too small for God.

5. This petition reminds us to not worry about the future.

6. This petition reminds us to pray for others and help in providing for their needs.

7. This petition reminds us of how God’s providence and people’s diligence works with prayer.

8. This petition reminds us to give God thanks.

Conclusion

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25. Forgive Us Our Debts (Matthew 6:12, 14-15)

Our Need to Pray for God to Forgive Us

A Battle with Sin

True Confession

Two Types of Forgiveness

Cleansing from Guilt and Shame

Our Need to Pray for God to Forgive Others (Matt 6:12a)

1. We should confess the sins of our communities, as we recognize how our sins contribute to the corporate debt.

2. We should confess the sins of others, even if we have not participated in their sins.

Our Need to Forgive Others

Proof of Salvation

How to Practice Forgiveness

1. We must try to understand those who have failed us.

2. We must remember our own sins.

3. We must learn to forget.

4. We must learn to love.

5. We must learn to pray for those who have failed us.

6. We must learn to forgive in faith.

Conclusion

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26. Deliver Us From The Evil One (Matthew 6:13)

Do Not Lead Us into Temptation

God Limits Our Temptations

Contrary to Dualism

Further Examples

Deliverance from Evil

1. To be delivered from evil, we must consistently pray for deliverance.

2. To be delivered from evil, in humility, we must recognize our weakness and vulnerability to it.

3. To be delivered from evil, we must understand that we are not alone.

4. To be delivered from evil, we must be committed to God’s Word.

Doxology

Conclusion

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27. How To Fast Properly (Matthew 6:16-18)

Proper Fasting

Reasons to Fast

1. Fasting is appropriate when mourning over some great pain or loss.

2. Fasting is appropriate when mourning over sin.

3. Fasting is an appropriate means of seeking to conquer sin and temptation.

4. Fasting is appropriate when seeking God’s favor in a desperate situation.

5. Fasting is appropriate when seeking wisdom and revelation from God.

6. Fasting is appropriate when preparing for some great ministry or task.

7. Fasting is appropriate for developing self-control.

8. Fasting is appropriate in helping us extend mercy to others.

Practical Tips for Fasting