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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?

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

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

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.

BTG Publishing all rights reserved.


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?

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

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

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.

BTG Publishing all rights reserved.


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

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

“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.

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

“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.

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?”

  1. To Grow in Kingdom Character, We Must Pray for it
  2. To Grow in Kingdom Character, We Must Pray Persistently
  3. To Grow in Kingdom Character, We Must Pray in Faith
  4. To Grow in Kingdom Character, We Must Imitate God’s Loving Nature

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

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.

BTG Publishing all rights reserved.


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?

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

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.

BTG Publishing all rights reserved.


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

34. Marks Of True Faith (Matthew 7:21-29)

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“Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven. On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do many powerful deeds?’ Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ “Everyone who hears these words of mine and does them is like a wise man who built his house on rock. The rain fell, the flood came, and the winds beat against that house, but it did not collapse because it had been founded on rock. Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” When Jesus finished saying these things, the crowds were amazed by his teaching, because he taught them like one who had authority, not like their experts in the law.

Matthew 7:21-29 (NET)

How can we distinguish true faith from false faith—true believers from false ones?

Throughout the Sermon on the Mount, Christ taught about the characteristics of the kingdom of heaven and its citizens. They are the poor in spirit—when the world doesn’t recognize their need for God, true believers do, and they cry out to him for salvation and sanctification (Matt 5:3). They are the mourners—when the world enjoys and promotes sin, kingdom citizens mourn over it (Matt 5:4). They are more than just outwardly righteous, like the Pharisees and religious leaders, they practice an inward righteousness (Matt 5:20). They pursue this inner righteousness through spiritual disciplines like giving, praying, fasting, and confessing sin (Matt 6). As they get rid of sin in their own lives, they help others do the same in order to honor God (Matt 7:1-6).

In Matthew 7:13-14, Christ began his conclusion to the Sermon on the Mount. He called people to choose between two pathways—the narrow road of the kingdom of heaven which leads to life or the broad road of the world which leads to destruction. By mentioning the narrow road, he describes how hard it is to enter the kingdom of heaven. It is not the path of least resistance—it is the hard road. It is difficult to find and difficult to follow. To compound the difficulty of getting into the kingdom, Christ shares that there are false prophets who deceive people and keep them off the narrow road (v. 15-20).

Finally, Christ concludes his sermon by describing another common reason people are kept out of the kingdom of heaven—simply self-deception. Yes, some are deceived by false prophets, but others deceive themselves! The reality of false and true believers is reiterated throughout Scripture. In Matthew 25:1-12, Christ describes ten virgins—five with oil and five without. When the bridegroom—Christ—returns, the five without oil try to enter the wedding banquet, but Christ says to them, “I don’t know you.” Also, in Matthew 25:31-46, at Christ’s return, he will separate the sheep and goats. Both call him Lord, but only the sheep enter into eternal life. In Matthew 13, Christ describes the kingdom as wheat and weeds (v. 36-43), good fish and bad ones (v. 47-50)—all representing the reality of true and false believers in the church.

It is because of this reality that Scripture commands Christ’s followers to “make their calling and election sure” (2 Peter 1:10) and to examine themselves to see if they are truly in the faith (2 Cor 13:5). Sadly, many have been taught that if they simply said a prayer or professed Christ, they are saved and should never doubt it—they have a flawed view of assurance of salvation. However, there are many who will call Christ Lord in the last days, who have served him in the church—casting out demons and prophesying in his name—who will be excluded from life. They were deceived about their salvation—they really were on the broad road that led to destruction. The kingdom of heaven is truly difficult to enter!

In Matthew 7:21-29, Christ describes those who profess Christ as Lord but are excluded from the kingdom. He describes them not only as self-deceived, but also people who built their religious houses on a sandy foundation which eventually will be destroyed at God’s judgment.

In this study, we will consider marks of true faith which distinguish authentic believers from false ones.

Big Question: What are marks of true faith which distinguish authentic believers from false ones?

True Faith Is More than an Orthodox Profession of Christ

“Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven

Matthew 7:21a

Observation Question: What are some positive aspects of the false believers’ profession?

Christ describes how there will be some who stand before him on the day of judgment (cf. Matt 25:41) and call him, “Lord, Lord,” but will not enter the kingdom of heaven. Certainly, there is nothing wrong with the profession. Romans 10:13 says, “For everyone who calls on the name of the Lord will be saved.” Every true believer calls Christ, “Lord.” The profession is spectacular on many fronts: (1) By calling Christ, “Lord,” it was courteous and respectful. (2) By calling him “Lord,” it represented orthodox theology, as it probably refers to his deity. The Greek word can simply mean “sir”; however, it was commonly used in the Septuagint (the Greek translation of the Old Testament) for the word “Yahweh.”1 This person knew that Christ was more than a man, he was God. (3) The fact that “Lord” is repeated twice means that it was fervent and passionate. (4) It also seems to be a public profession, as it was done on the day of judgment. Again, this confession is spectacular. John Stott said this about the profession:

What better Christian profession could be given? Here are people who call Jesus ‘Lord’ with courtesy, orthodoxy and enthusiasm, in private devotion and in public ministry. What can be wrong with this? In itself nothing. And yet everything is wrong because it is talk without truth, profession without reality. It will not save them on the day of judgment.2

The problem with this orthodox profession is that it is by itself. Simple belief without an act of the will does not save. James said that even the demons believe there is one God (Jam 2:19)—they are monotheistic and yet are not saved. Demons have orthodox faith but are not part of the kingdom.

Sadly, many are raised in the church and have an orthodox profession but are not truly saved. Kent Hughes said this:

All true Christians say, “Lord, Lord.” But not all who say “Lord, Lord” are true Christians! Intellectual orthodoxy does not indicate saving faith. You can be absolutely correct in your belief about Christ’s nature and person, his substitutionary atonement, his resurrection, and his return, you can have even fought against heretics, and yet not be truly saved.3

This is important to hear because some think that orthodox belief alone saves. This view is called “Free Grace Theology”—opponents call it “Easy Believism.” They would say one does not need to commit to Christ, be a disciple, or repent of sins in order to be saved. Salvation comes by intellectual belief alone. However, this text, as well as many others would deny this. There is no true salvation without discipleship, taking up one’s cross, and following Christ wholeheartedly (cf. Lk 14:25-33, Acts 2:38). Any other profession is simply a false one.

Application Question: How have you experienced “Easy Believism”—profession without repentance, commitment, and discipleship?

True Faith Is More than a Seemingly Successful Ministry

On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do many powerful deeds?

Matthew 7:22

Interpretation Question: Were the miracles of these false believers genuine or false?

These false believers also professed many mighty works done in the name of Christ. They prophesied, cast out demons, and did many powerful deeds. Certainly, these professors could have been lying or the works they did could have been done through demonic power—just like Pharaoh’s sorcerers who mimicked Moses. However, what’s interesting is Christ doesn’t rebuke them. He doesn’t declare that their works were dubious or demonically inspired. This lends to the fact that they were genuine—though the faith of these professors was not. How can this be?

Certainly, this was true of Judas, who wasn’t truly saved and ultimately betrayed Christ. Christ empowered the disciples, including Judas, to preach the good news, cast out demons, and perform miracles (Matt 10:1-8). Judas performed these works and yet wasn’t truly a believer. In John 6:64, Christ said Judas didn’t believe in him, and in John 6:70-71, Christ called him a devil. However, Christ’s power worked through him.

Similarly, God anointed Balaam, a prophet of Baal, to bless Israel and give a prophesy about the coming messiah (Num 23). Caiaphas, the high priest who helped put Christ to death, also prophesied about Christ’s coming (John 11:51-52).

It must be remembered that performing miracles, giving great messages, and having many converts aren’t proof of true salvation. God can empower a donkey to speak for him (Num 22). Christ said that if others don’t speak for God, even the rocks will cry out (Lk 19:40). Empowerment and fruitfulness is not proof of God’s favor or salvation.

Sadly, a successful or fervent ministry often becomes a means of assurance for many professing believers. They were raised as pastors’ kids or missionaries’ kids and have always served the church. However, service is not proof of salvation. Even more damaging is that there are many like Judas who have big ministries and well-known Christian names who are not saved. A successful ministry is not proof of regeneration. The Lord has always used even unbelievers to get his works done.

For this reason, maybe it is those who serve in and lead ministries who are most prone to self-deception. Like the Pharisees, they think their study of Scripture and serving others are proof of their eternal life (cf. John 5:39); however, they’re not. True faith is more than having a seemingly effective ministry.

Application Question: Why are those who serve and lead ministries more prone to being self-deceived about their salvation? In what ways have you seen or experienced this?

True Faith Is More than Attending Church, Listening to Sermons, and Reading Scripture

“Everyone who hears these words of mine and does them is like a wise man who built his house on rock. The rain fell, the flood came, and the winds beat against that house, but it did not collapse because it had been founded on rock. Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!”

Matthew 7:24-27

To further illustrate the reality of false faith, Christ describes two builders who built houses on different foundations—rock and sand. Both builders hear God’s Word. This could mean they potentially attend the same church and hear the same biblical sermons. They both read the Bible and probably use the same Christian lingo. On the exterior they look the same, but on the foundation, or heart level, they were completely different. One of them was just a listener—he never put what was learned into practice. He was just a hearer of God’s Word. He may have enjoyed learning and might have been a seminary professor, Christian author, or pastor. Like the Pharisees and scribes, this person loved Scripture; however, he failed to properly apply it.

James, whose epistle many believe is a practical commentary on the Sermon on the Mount, said this: “But be sure you live out the message and do not merely listen to it and so deceive yourselves” (Jam 1:22). What are they deceived about? They are deceived about their faith. It is not genuine.

Similarly, Christ says this about those who simply listen: “Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand” (v. 26). The word “foolish” is the same Greek word that we get the English word “moron” from.4 Sadly, there are many like this in the church. Scripture says that Herod loved to listen to John the Baptist preach (Mark 6:20), and yet, eventually put him to death. No doubt, some who marveled at Christ’s words at the end of this sermon (v. 28-29), eventually cried out, “Crucify him!” before his death. Being a hearer of God’s Word is not a proof of salvation.

Many love to read the Bible, listen to it preached, and try to understand its mysteries. Who wouldn’t want to study the most quoted, translated, and sold book ever? There is no book like it! However, to listen alone does not prove one has saving faith. Yet, the church is filled with people like this every Sunday. Like Judas, they listen intently, but they live very differently throughout the week. They have false faith. It is not genuine. They are deceiving themselves (cf. Jam 1:22).

Application Question: What makes the Bible attractive even to those who aren’t truly saved? Why is it so easy to study it and yet not obey it?

True Faith Includes a Lifestyle of Obedience to God’s Word

“Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven…

Matthew 7:21

Interpretation Question: How can we reconcile Christ’s declaration that only those who do the Father’s will enter the kingdom of heaven with Scripture’s teaching of salvation by grace alone, through faith alone (cf. Eph 2:8-9)?

Returning to the first illustration, after Christ declares that an orthodox profession is not enough, he says that only those who do God’s will enter heaven. Does this mean people are saved by their works? No, Scripture teaches that all are saved by grace through faith, but that true faith produces godly works (Eph 2:8-10). With that said, Scripture also declares saving faith is an act of obedience to God. John 6:28-29 says: “So then they said to him, ‘What must we do to accomplish the deeds God requires?’ Jesus replied, ‘This is the deed God requires—to believe in the one whom he sent.’” To believe in Christ is the beginning of obedience to God and the door to true salvation. John 3:16 says, “For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” As mentioned, this belief is more than intellectual. It includes an act of the will—a commitment to follow and obey Christ as Lord.

The proof of this belief is a life that continually seeks to obey God’s Word. John 8:31 says, “‘If you continue to follow my teaching, you are really my disciples.” Only those who continue in God’s Word—meaning studying and obeying it—are truly saved. John said it this way:

Now by this we know that we have come to know God: if we keep his commandments. The one who says “I have come to know God” and yet does not keep his commandments is a liar, and the truth is not in such a person. But whoever obeys his word, truly in this person the love of God has been perfected. By this we know that we are in him. The one who says he resides in God ought himself to walk just as Jesus walked.

1 John 2:3-6

Only those who obey the Father will enter into heaven. Are you obeying? Are you committed to a lifetime of studying God’s Word, so you can properly understand it and obey it?

Application Question: In what ways is God calling you to grow in studying his Word so you can properly obey him better? What are your major hindrances to obeying God?

True Faith Includes a Growing and Abiding Relationship with Christ

Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!

Matthew 7:23

Again, in the first illustration, Christ simply replied to the one with orthodox theology and a spectacular ministry with, “I never knew you.” “To know” was a Hebrew idiom used of intimate relations. It was often used in the Old Testament for sexual intimacy (cf. Gen 4:1, 17 in KJV).5 Certainly, this professor had some knowledge of Christ. Even Judas was Christ’s friend. But Judas, because he never truly repented, didn’t know Christ in a saving manner. True salvation brings an intimate relationship with God. Christ said, “This is eternal life, to know God and Christ who God sent” (John 17:3 paraphrase). In Romans 8:15, Paul said that the Spirit of God enables believers to cry “Abba Father.” True salvation creates an intimate relationship with the Lord that will continually grow throughout eternity.

In Philippians 3:8, 10-11, Paul said this about his salvation experience:

More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things—indeed, I regard them as dung!—that I may gain Christ … My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, and so, somehow, to attain to the resurrection from the dead.

To Paul, everything was a liability or a loss compared to knowing Christ. He wanted to experience Christ’s power, suffering, death, and resurrection. Paul was consumed with the man he met on the day of his conversion. It should be the same for us. We will never know him perfectly on this earth, but we should desire to grow in this intimacy with him throughout our lives. Moses, who knew God intimately, cried out, “Show me your glory!” (Ex 33:18). David, who was a man after God’s own heart, said that he desired God like a deer pants for water (Ps 42:1).

Are you seeking to grow in your knowledge of God? Did your conversion create an insatiable desire in you to know God and his Word more? Christ described true believers as those who hunger and thirst for righteousness (Matt 5:6). Are you hungering and thirsting to know God more?

Application Question: How have you experienced an insatiable desire to grow in intimacy with God? Why do we at times lack a desire to know God more? How is God calling you to cultivate your current desire for him?

True Faith Includes a Life of Repentance—Turning away from Sin

Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’

Matthew 7:23

Next, Christ says to the person with orthodox theology and an impressive spiritual resume, “Go away from me, you lawbreakers!” “Lawbreakers” or it can be translated “workers of iniquity” is a present indicative verb in the original language—indicating continuous, regular action.6 This means that Christ is not simply talking about someone who sins. Every person sins, including true believers. Christ refers to those practicing a lifestyle of unrepentant sin. The very fact that someone who professes Christ fights against their sin, seeks to repent, and continually gets right with God is an assurance of their salvation. The problem with these professors is that they lacked that. They lived like the world—a lifestyle of enjoying and probably, at times, promoting sin—not running away from it.

In 1 Corinthians 6:9-11, Paul said this:

Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God. Some of you once lived this way. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

It is not that the righteous don’t struggle with these things, it’s that they don’t live a lifestyle of unrepentant sin. If they struggle with lust or dishonesty, they may fall down, but they won’t stay down. The Spirit inside of them won’t let them stay down. Proverbs 24:16 says that the righteous person falls seven times but gets back up. John MacArthur said it this way:

When a couple lives together without being married, when a person practices homosexuality, is deceptive and dishonest in business, is hateful and vengeful, or habitually practices any sin without remorse or repentance, such persons cannot be Christian-no matter what sort of experience they claim to have had or what sort of testimony they now make. God’s Word is explicit: “Do you not know that the unrighteous shall not inherit the kingdom of God? Do not be deceived.”7

The very fact that Paul says, “Do not be deceived,” (both in 1 Corinthians 6:9 and Ephesians 5:6) means that some in the early church were trying to deceive believers. In 1 Corinthians 6:13, Paul seems to quote some of the twisted logic of these people in the church: “‘Food is for the stomach and the stomach is for food, but God will do away with both.’ The body is not for sexual immorality, but for the Lord, and the Lord for the body.” When talking about sex, these false teachers said, “Having sex is totally normal! It’s biological just like eating food.” However, Paul said that our bodies were made for the Lord. The same type of language is used today to support sex before marriage, homosexuality, etc. They would say that it’s biological, totally normal, and nothing to be ashamed of. However, Scripture says, “Don’t be deceived! God will judge people for lifestyles of sexual immorality. Those who practice it will not enter the kingdom of heaven!”

The church is full of those who twist Scripture and lead many down the broad road—the easy path—that is acceptable to the rest of the world. However, the narrow path is difficult, and it is the only one that leads to life. True salvation includes repentance—a turning away from sin to follow Christ in salvation and a continual turning away from sin as we follow him in sanctification.

Are you repenting of sin or living in it like the world? A tree is known by its fruit (Matt 7:17-20).

Application Question: In what ways are liberal views of sin, especially sexual sin, which say that it is acceptable and normal, entering the church? How have you experienced this? How should Christians respond to this reality?

True Faith Perseveres through Trials

Everyone who hears these words of mine and does them is like a wise man who built his house on rock. The rain fell, the flood came, and the winds beat against that house, but it did not collapse because it had been founded on rock.

Matthew 7:24-25

Interpretation Question: What is Christ referring to when he describes the storm that destroys the false professor’s spiritual house?

In the second illustration, when Christ refers to the storm that beats down on the houses, it potentially refers to two things: The first one is trials. The fact that the storm destroys the spiritual house of a false professor proves that his faith was spurious. True faith that is built on God’s Word lasts during trials, while false faith doesn’t. Several passages support this. First Peter 1:6-7 says:

This brings you great joy, although you may have to suffer for a short time in various trials. Such trials show the proven character of your faith, which is much more valuable than gold—gold that is tested by fire, even though it is passing away—and will bring praise and glory and honor when Jesus Christ is revealed.

Peter said that the trials these believers were encountering revealed the “proven character” of their faith. It can also be translated, “These trials show that your faith is genuine” (NLT). Trials prove whether our faith is genuine or not. In Matthew 13:21, Christ described a person with shallow faith: “when trouble or persecution comes because of the word, immediately he falls away.” When trials come, especially those dealing with persecution over God’s Word, they immediately fall away. If professing Christ means being persecuted, they will say nothing or leave Christ. If God doesn’t answer a prayer and allows them to go through a trial, they become angry at God and turn their back on him. If the Bible teaches something they don’t agree with—the wife’s submission to her husband, that sexual immorality is sin, etc.—they turn away. Sometimes they leave the faith all together. At other times, they twist the faith to suit their beliefs which ultimately means they are no longer building on the rock of God’s Word, which will be proven in the final judgment.

We get a good picture of how trials prove faith in comparing the denials of Christ by Peter and Judas. Both denied Christ, but Peter came back—his faith was genuine. However, Judas never returned—his faith was false. He instead killed himself.

What do trials say about your faith? Do trials push you closer to God or further away from him? Is your faith genuine or spurious?

Application Question: How have trials drawn you closer to Christ or pushed you away from him? How have you seen trials push those who formerly professed Christ away from him?

True Faith Will Be Revealed at the Final Judgment

Everyone who hears these words of mine and does them is like a wise man who built his house on rock. The rain fell, the flood came, and the winds beat against that house, but it did not collapse because it had been founded on rock.

Matthew 7:24-25

The storm not only represents trials in general, but it also specifically represents God’s final judgment. In the Old Testament, storms were often used as symbols of God’s judgment—especially the final judgment.8 For example, Ezekiel 13:13-14 says:

“‘Therefore this is what the sovereign Lord says: In my rage I will make a violent wind break out. In my anger there will be a deluge of rain and hailstones in destructive fury. I will break down the wall you coated with whitewash and knock it to the ground so that its foundation is exposed. When it falls you will be destroyed beneath it, and you will know that I am the Lord.

Also, the fact that Christ is referring to the final judgment is clear from the context. To conclude his sermon, Christ warned people of the final judgment to turn them to the narrow road. He taught that the broad way leads to destruction (v. 13), following false teachers and therefore bearing bad fruit leads to being thrown in the fire (v. 19), and that profession without obedience leads to being turned away from Christ (v. 23). The spiritual house of this professor being destroyed speaks of the same judgment (v. 24-25).

Some will follow Christ simply because of understanding God’s love and all that he has done for us, but others (and maybe most) will only turn to the narrow road because of fear of judgment—fear of hell. For this reason, Christ speaks about hell twice as much as heaven.9 It is a real place of eternal, burning torment, just as heaven is a real place of eternal blessing. At the end of Christ’s sermon, he essentially says, “Waste no time! Turn from the broad road! Turn from your life of sin! Turn from your cultural religion to a true faith! Today is the day of salvation, for tomorrow is not guaranteed!” Therefore, we must also warn others of judgment, just like our Lord did. For some, only the threat of eternal fire will turn them to Christ. Lord, have mercy.

Application Question: What was the primary aspect of God’s character that turned you to Christ for salvation? Was it God’s love or God’s justice (i.e. fear of hell) that drew you to him, and why?

Conclusion

The church is full of weeds and wheat, bad fish and good fish, virgins without oil and virgins with oil, and goats and sheep. There will always be those who profess Christ but lack the fruit of the Holy Spirit in their lives. There is no growth in holiness, no fear of God, and no cross in their life. They are on the broad road. They claim a cheap grace instead of a costly grace. They will ultimately be turned away from God on the day of judgment. They were never truly saved.

For this reason, Scripture calls us to make our calling and election sure by growing in Christ and pursuing holiness (2 Peter 1:5-11). We are called to prove our repentance by our good deeds—producing fruits worthy of repentance (Acts 26:20, Matt 3:8). We are called to examine ourselves to see if Christ is really in us (2 Cor 13:5). Is Christ in you? Do you possess marks of true faith?

  1. True Faith Is More than an Orthodox Profession of Christ
  2. True Faith Is More than a Seemingly Successful Ministry
  3. True Faith Is More than Attending Church, Listening to Sermons, and Reading Scripture
  4. True Faith Includes a Lifestyle of Obedience to God’s Word
  5. True Faith Includes a Growing and Abiding Relationship with Christ
  6. True Faith Includes a Life of Repentance—Turning away from Sin
  7. True Faith Perseveres through Trials
  8. True Faith Will Be Revealed at the Final Judgment

Application Question: How should people examine the reality of their faith? What are some helpful texts to use (cf. Matt 5:3-10, 1 John, James)? How often have you received teaching on the topic of assurance of salvation (i.e. How to know whether we are truly saved)? Why is having assurance of salvation so important?

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

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Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

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.

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1 MacArthur, J. F., Jr. (1985). Matthew (p. 477). Chicago: Moody Press.

2 Stott, J. R. W., & Stott, J. R. W. (1985). The message of the Sermon on the mount (Matthew 5-7): Christian counter-culture (p. 207). Leicester; Downers Grove, IL: InterVarsity Press.

3 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 255). Wheaton, IL: Crossway Books.

4 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 257–258). Wheaton, IL: Crossway Books.

5 MacArthur, J. F., Jr. (1985). Matthew (p. 479). Chicago: Moody Press.

6 MacArthur, J. F., Jr. (1985). Matthew (p. 479). Chicago: Moody Press.

7 MacArthur, J. F., Jr. (1985). Matthew (Vol. 1, p. 475). Chicago: Moody Press.

8 Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 141). Grand Rapids, MI: Baker Academic.

9 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 259). Wheaton, IL: Crossway Books.

Related Topics: Christian Life, Kingdom

Appendix 1: Study Group Tips

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Leading a small group using the Bible Teacher’s Guide can be done in various ways. One format is the “study group” model, where each member prepares and shares in the teaching. This appendix will cover tips for facilitating a weekly study group.

  1. Each week the members of the study group read through a selected chapter of the guide, answer the reflection questions (see Appendix 2), and come prepared to share in the group.
  2. Prior to each meeting, a different member is selected to lead the group and share his answer to Question 1 of the reflection questions, which is a short summary of the chapter read. This section of the gathering could last from five to fifteen minutes. This way, each member can develop his ability to teach and will be motivated to study harder during the week. Or, each week the same person could share the summary.
  3. After the summary has been given, the leader for that week facilitates discussion of the remaining reflection questions and selected questions from the chapter.
  4. After discussion, the group shares prayer requests and members pray for one another.

The strength of the study group is that the members are required to prepare their responses before the meeting, allowing for easier discussion. Another is that each member has the opportunity to further develop his ministry skills through teaching. These are distinct advantages.

Copyright © 2019 Gregory Brown

Appendix 2: Reflection Questions

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Writing is one of the best ways to learn. In class, we take notes and write papers, and all these methods are used to help us learn and retain the material. The same is true with the Word of God. Obviously, all of the authors of Scripture were writers. This helped them better learn the Scriptures and also enabled them to more effectively teach it. In studying God’s Word with the Bible Teacher’s Guide, take time to write so you can similarly grow both in your learning and teaching.

  1. How would you summarize the main points of the text/chapter? Write a brief summary.
  2. What stood out to you most in the reading? Did any of the contents trigger any memories or experiences? If so, please share them.
  3. What follow–up questions do you have about the reading? Are there parts you do not fully agree with?
  4. What applications did you take from the reading, and how do you plan to implement them in your life?
  5. Write several goals: As a result of my time studying God’s Word, I aspire to . . .
  6. What are some practical ways to pray as a result of studying the text? Spend some time in prayer.

Copyright © 2019 Gregory Brown

Appendix 3: Walking the Romans Road

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How can a person be saved? From what is he saved? How can someone have eternal life? Scripture teaches that after death each person will spend eternity either in heaven or hell. How can a person go to heaven?

Paul said this to Timothy:

You, however, must continue in the things you have learned and are confident about. You know who taught you and how from infancy you have known the holy writings, which are able to give you wisdom for salvation through faith in Christ Jesus.

2 Timothy 3:14-15

One of the reasons God gave us Scripture is to make us wise for salvation. This means that without it nobody can know how to be saved.

Well then, how can a people be saved and what are they being saved from? A common method of sharing the good news of salvation is through the Romans Road. One of the great themes, not only of the Bible, but specifically of the book of Romans is salvation. In Romans, the author, Paul, clearly details the steps we must take in order to be saved.

How can we be saved? What steps must we take?

Step One: We Must Accept that We Are Sinners

Romans 3:23 says, “For all have sinned and fall short of the glory of God.” What does it mean to sin? The word sin means “to miss the mark.” The mark we missed is looking like God. When God created mankind in the Genesis narrative, he created man in the “image of God” (1:27). The “image of God” means many things, but probably, most importantly it means we were made to be holy just as he is holy. Man was made moral. We were meant to reflect God’s holiness in every way: the way we think, the way we talk, and the way we act. And any time we miss the mark in these areas, we commit sin.

Furthermore, we do not only sin when we commit a sinful act such as: lying, stealing, or cheating. Again, we sin anytime we have a wrong heart motive. The greatest commandments in Scripture are to “Love the Lord your God with all your heart and to love your neighbor as yourself” (Matt 22:36-40, paraphrase). Whenever we don’t love God supremely and love others as ourselves, we sin and fall short of the glory of God. For this reason, man is always in a state of sinning. Sadly, even if our actions are good, our heart is bad. I have never loved God with my whole heart, mind, and soul and neither has anybody else. Therefore, we have all sinned and fall short of the glory of God (Rom 3:23). We have all missed the mark of God’s holiness and we must accept this.

What’s the next step?

Step Two: We Must Understand We Are Under the Judgment of God

Why are we under the judgment of God? It is because of our sins. Scripture teaches God is not only a loving God, but he is a just God. And his justice requires judgment for each of our sins. Romans 6:23 says, “For the payoff of sin is death.”

A wage is something we earn. Every time we sin, we earn the wage of death. What is death? Death really means separation. In physical death, the body is separated from the spirit, but in spiritual death, man is separated from God. Man currently lives in a state of spiritual death (cf. Eph 2:1-3). We do not love God, obey him, or know him as we should. Therefore, man is in a state of death.

Moreover, one day at our physical death, if we have not been saved, we will spend eternity separated from God in a very real hell. In hell, we will pay the wage for each of our sins. Therefore, in hell people will experience various degrees of punishment (cf. Lk 12:47-48). This places man in a very dangerous predicament—unholy and therefore under the judgment of God.

How should we respond to this? This leads us to our third step.

Step Three: We Must Recognize God Has Invited All to Accept His Free Gift of Salvation

Romans 6:23 does not stop at the wages of sin being death. It says, “For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” Because God loved everybody on the earth, he offered the free gift of eternal life, which anyone can receive through Jesus Christ.

Because it is a gift, it cannot be earned. We cannot work for it. 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.”

Going to church, being baptized, giving to the poor, or doing any other righteous work does not save. Salvation is a gift that must be received from God. It is a gift that has been prepared by his effort alone.

How do we receive this free gift?

Step Four: We Must Believe Jesus Christ Died for Our Sins and Rose from the Dead

If we are going to receive this free gift, we must believe in God’s Son, Jesus Christ. Because God loved us, cared for us, and didn’t want us to be separated from him eternally, he sent his Son to die for our sins. Romans 5:8 says, “But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.” Similarly, John 3:16 says, “For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” God so loved us that he gave his only Son for our sins.

Jesus Christ was a real, historical person who lived 2,000 years ago. He was born of a virgin. He lived a perfect life. He was put to death by the Romans and the Jews. And he rose again on the third day. In his death, he took our sins and God’s wrath for them and gave us his perfect righteousness so we could be accepted by God. Second Corinthians 5:21 says, “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.” God did all this so we could be saved from his wrath.

Christ’s death satisfied the just anger of God over our sins. When God saw Jesus on the cross, he saw us and our sins and therefore judged Jesus. And now, when God sees those who are saved, he sees his righteous Son and accepts us. In salvation, we have become the righteousness of God.

If we are going to be saved, if we are going to receive this free gift of salvation, we must believe in Christ’s death, burial, and resurrection for our sins (cf. 1 Cor 15:3-5, Rom 10:9-10). Do you believe?

Step Five: We Must Confess Christ as Lord of Our Lives

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.

Not only must we believe, but we must confess Christ as Lord of our lives. It is one thing to believe in Christ but another to follow Christ. Simple belief does not save. Christ must be our Lord. James said this: “…Even the demons believe that – and tremble with fear” (James 2:19), but the demons are not saved—Christ is not their Lord.

Another aspect of making Christ Lord is repentance. Repentance really means a change of mind that leads to a change of direction. Before we met Christ, we were living our own life and following our own sinful desires. But when we get saved, our mind and direction change. We start to follow Christ as Lord.

How do we make this commitment to the lordship of Christ so we can be saved? Paul said we must confess with our mouth “Jesus is Lord” as we believe in him. Romans 10:13 says, “For everyone who calls on the name of the Lord will be saved.”

If you admit that you are a sinner and understand you are under God’s wrath because of them; if you believe Jesus Christ is the Son of God, that he died on the cross for your sins, and rose from the dead for your salvation; if you are ready to turn from your sin and cling to Christ as Lord, you can be saved.

If this is your heart, then you can pray this prayer and commit to following Christ as your Lord.

Dear heavenly Father, I confess I am a sinner and have fallen short of your glory, what you made me for. I believe Jesus Christ died on the cross to pay the penalty for my sins and rose from the dead so I can have eternal life. I am turning away from my sin and accepting you as my Lord and Savior. Come into my life and change me. Thank you for your gift of salvation.

Scripture teaches that if you truly accepted Christ as your Lord, then you are a new creation. Second Corinthians 5:17 says, “So then, if anyone is in Christ, he is a new creation; what is old has passed away – look, what is new has come!” God has forgiven your sins (1 John 1:9), he has given you his Holy Spirit (Rom 8:15), and he is going to disciple you and make you into the image of his Son (cf. Rom 8:29). He will never leave you nor forsake you (Heb 13:5), and he will complete the work he has begun in your life (Phil 1:6). In heaven, angels and saints are rejoicing because of your commitment to Christ (Lk 15:7).

Praise God for his great salvation! May God keep you in his hand, empower you through the Holy Spirit, train you through mature believers, and use you to build his kingdom! “He who calls you is trustworthy, and he will in fact do this” (1 Thess 5:24). God bless you!

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

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.

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19. How to Pray (Matthew 6:5-8)

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“Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues and on street corners so that people can see them. Truly I say to you, they have their reward. But whenever you pray, go into your room, close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. When you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. Do not be like them, for your Father knows what you need before you ask him.

Matthew 6:5-8 (NET)

How should believers practice prayer?

In Matthew 6:5-8, Christ continues to correct the wrong manner in which the Pharisees and scribes did their acts of righteousness. After addressing the abuse of giving (v. 2-4), he focuses on the abuse of prayer. Though at times done incorrectly, the Jews were known for prayer. William Barclay said:

No nation ever had a higher ideal of prayer than the Jews had; and no religion ever ranked prayer higher in the scale of priorities than the Jews did. ‘Great is prayer,’ said the Rabbis, ‘greater than all good works.’ One of the loveliest things that was ever said about family worship is the Rabbinic saying: ‘He who prays within his house surrounds it with a wall that is stronger than iron.’ The only regret of the Rabbis was that it was not possible to pray all day long.1

In addition, Jews had formal prayers for every aspect of life. Barclay adds:

There was prayer before and after each meal; there were prayers in connection with the light, the fire and the lightning, on seeing the new moon, on comets, rain or tempest, at the sight of the sea, lakes or rivers, on receiving good news, on using new furniture, on entering or leaving a city. Everything had its prayer. Clearly, there is something infinitely lovely here. It was the intention that every happening in life should be brought into the presence of God.2

They also had regular times of prayer. Devout Jews would pray three times a day—9 am, 12 pm, and 3 pm. When the Babylonian public officials wanted to find a way to accuse Daniel, they knew he was vulnerable in his prayer life (Daniel 6:10, cf. Ps 55:17). Even though Jews were known for prayer, there was much confusion and misconceptions about prayer. In Matthew 6:5, Christ describes people who “love to pray” however were praying incorrectly.

It is possible for us to love to pray as well and yet be wrong in how we do it. Christ rebukes the common practices of the religious leaders and instructs his disciples on proper praying. In Matthew 6:9-13, he continues to teach on prayer, as he gives a pattern of prayer, often called the Lord’s Prayer.

As was true with the Jews, many people today are confused about their prayer life and struggle with it. Even the disciples approached Christ, later in his ministry, about teaching them how to pray in Luke 11. After watching Christ pray, praying with him, and hearing him teach on it, they still struggled with it. And this is true for many of us.

In Matthew 6:5-8, Christ begins to teach his disciples how to correctly pray, and therefore, we’ll learn principles about properly practicing prayer.

Big Question: In Matthew 6:5-8, what principles can we learn about practicing prayer?

Believers Must Pray as a Spiritual Discipline

“Whenever you pray, do not be like the hypocrites… But whenever you pray, go into your room, close the door, and pray to your Father in secret.

Matthew 6:5a-6a

As with giving, Christ doesn’t say, “if you pray” but “whenever you pray.” Christ expects believers to practice the regular discipline of prayer.

Application Question: What are some aspects of a regular, disciplined prayer life?

1. Prayer takes time.

Like with any discipline, we must take time to do it. If we are going to pray effectively, we must set aside periods of time to partake in it. As mentioned, devout Jews would pray morning, noon, and afternoon. Yes, we are called to pray without ceasing (1 Thess 5:17). However, without set times of intimate prayer with God, our spontaneous prayers throughout the day won’t be as rich and fluid. For example, my wife and I have a date night once a week to focus on undistracted communication and enjoyment of each other. Having a date night doesn’t mean we don’t talk at other times. We have a date night in order to enhance our routine, daily communication. This discipline makes us less prone to miscommunicate. This is true of prayer. Having focused times of prayer will enhance our spontaneous praying throughout the day.

We should select times to focus on prayer and guard them. A great time to do this—apart from distractions—is in the morning. In the Psalms, the writers often talk about seeking the Lord in the morning. Consider the following verses: Psalm 119:147 says, “I am up before dawn crying for help. I find hope in your word.” Psalm 5:3 says, “Lord, in the morning you will hear me; in the morning I will present my case to you and then wait expectantly for an answer.” Similarly, Christ often got up early in the morning, while it was still dark, and went to pray (Mk 1:35). The morning is a great time for us to focus on prayer as well. It is harder to be distracted when nobody else is up and the daily grind hasn’t begun.

Another interesting thought to consider is that we often don’t pray because we feel like we don’t have time. However, prayer maximizes our time. Martin Luther understood this. A famous quote of his is: “I am so busy tomorrow, I must get up three hours early to pray in order to get it all done.” He realized that time devoted to prayer typically makes the rest of the day more productive. It makes us more effective at work and in relationships with others. This is true because through devoted prayer we invite the Divine, not only into our great tasks and trials, but also our mundane. The Lord maximizes the time of those who maximize their time with him. Certainly, you will find this true, as many others have.

Are you setting aside fixed times to be with the Lord?

2. Prayer is often enhanced by having a quiet place where we regularly meet with God.

In Matthew 6:6, Christ calls us to go into our room and close the door—to seek the Lord in secret. He practiced this himself, as he commonly went on a mountain to pray (cf. Lk 6:12, 9:28, Matt 14:23). In Acts 10:9, Peter went on his rooftop to pray. Where do you go to be alone, away from distractions, to focus on God? It doesn’t necessarily have to be a room; it could be a routine. It could be a walk in the morning. It could be putting on your head phones to listen to worship while bringing your requests before God. Where is your secret place? What is your routine like when you meet with God? Christ had one and so did his apostles (cf. Acts 6:4, 10:9). We should have one as well.

3. Prayer takes sacrifice.

As with any discipline, we often have to give up something to do it. We must give up time on the Internet, our cell-phone, and with family or friends. We may even need to sacrifice ministry to have good prayer time. In Acts 6, the apostles gave up an opportunity to serve widows to focus on prayer (v. 4). We must do the same if we are going to be disciplined with our prayer lives. What is God calling you to sacrifice in order to focus on prayer?

4. Prayer flows out of time in God’s Word.

If prayer is talking to God, meditating on God’s Word is God talking to us. We can’t have a healthy prayer life if we are not hearing God speak back. A one-sided conversation is never very productive. Prayer flows out of regular meditation on God’s Word. In fact, our faithfulness to God’s Word leads to answered prayer. In John 15:7-8, Christ said: “If you remain in me and my words remain in you, ask whatever you want, and it will be done for you. My Father is honored by this, that you bear much fruit and show that you are my disciples.”

How can Christ’s words “remain” in us? They remain in us by consistently studying and thinking about them. They also remain in us as we daily obey them. By doing this, Christ says our prayers will be effective. God will answer our prayers. In fact, this is taught in other verses as well:

and whatever we ask we receive from him, because we keep his commandments and do the things that are pleasing to him.

1 John 3:22

...The prayer of a righteous person has great effectiveness.

James 5:16

A righteous person is one who knows and obeys God’s commands. When we do that, God answers our prayers. This makes perfect sense. If a father blesses his children when they are disobedient to him, it only reinforces their sins. If you reward disobedience, it only increases disobedience. If you reward righteousness, it increases righteousness. For that reason, God blesses his children who love and obey his Word. The prayers of the righteous are powerful and effective. David agreed with this principle by stating it negatively. He said, “If I had harbored sin in my heart, the Lord would not have listened” (Psalm 66:18). Harboring sin—meaning not enjoying and practicing God’s Word—hinders our prayer life.

Prayer comes out of healthy communication with God. Healthy communication with God comes from hearing God’s Word and responding in obedience.

In fact, it should be added that one of the best ways to pray is simply to pray exactly what Scripture says. Christ even prayed the Psalms while on the cross (Matt 27:46, Lk 23:46, Ps 22:1, 31:5). We should continually be prompted to pray from our time in Scripture, and we should continually pray what Scripture says.

5. Prayer is enhanced when practiced corporately.

Since Christ tells believers to go into their room, some have thought that this forbids corporate prayer. This is not true. Christ commonly prayed with others and even asked others to pray with him. When Christ went to pray, right before going to the cross, he brought three disciples to pray with him (Matt 26). He did the same at his transfiguration (Matt 17). In fact, the Lord’s Prayer, which he teaches right after this text, is in the plural: “our Father,” “our trespasses,” “our daily bread,” and “deliver us from evil” (Matt 6:9-13). Though Christ emphasizes individual prayer in this passage, he soon focuses on our need to pray corporately afterward. We must do both. Corporate prayer enhances our prayer life, and Scripture says it is especially powerful. Matthew 18:19-20 says: “Again, I tell you the truth, if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. For where two or three are assembled in my name, I am there among them.”

For this reason, we should commonly share our problems, concerns, and ambitions with others, so they can pray in agreement with us. When we don’t do this, we spiritually impoverish ourselves. It’s like the eye saying to the hand, “I don’t need you.” We need the prayers of the body of Christ. When others agree with us in prayer, our prayers are more powerful.

In this passage, Christ doesn’t say “if you pray” but “whenever you pray.” He expects us to pray, and therefore, it must be a regular discipline. Are you disciplined with your prayer life?

Application Question: What are some other helpful principles or tips for practicing a disciplined prayer life? What is your prayer closet or routine that helps you with prayer? In what ways do you struggle with regularly praying?

Believers Must Be Careful of Wrong Attitudes and Practices in Prayer

“Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues and on street corners so that people can see them. Truly I say to you, they have their reward… When you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. Do not be like them, for your Father knows what you need before you ask him.

Matthew 6:5, 7-8

Observation Question: What unhealthy practices does Christ warn believers about in their prayer lives?

Christ warns of several wrong tendencies in our prayer life (and righteous acts in general) that we must be careful of. We should:

1. Be careful of being self-conscious and others-conscious in prayer.

Christ said that the hypocrites prayed standing in the synagogues and on the street corners to be seen by others (6:5). This word “hypocrite” was used of actors in a play. They performed in order to receive applause from others. There is a tendency towards this in the midst of our prayers. Yes, we should consider others when praying, especially when praying in public. We should consider their needs and God’s desires for them, so we can pray accordingly. However, we should not be praying with the intention of gaining their approval or for them to notice us. If we do, our prayers cease to be worship to God.

Sadly, it is hard to do any type of ministry without this sinful tendency. It is hard to sing during worship and not wonder what others think of our voice: “Is it too loud?” “Do I sound good?” It’s hard to freely express ourselves in worship—raised hands, bowed head, etc.—and not think of what others might think. Hypocrites embrace these wrong thoughts, instead of fighting against them. They pray eloquently and loudly to be seen.

As mentioned, devout Jews would pray three times a day at the appointed times. They would go to the synagogue to pray, which was fine, but they might stop right in front of the synagogue when praying so they could have the largest audience. Others would be walking along the way and if it turned 3pm, they would stop to pray on the street, which again was no sin. However, the word Christ used for “street” is different than the one used in verse 2, when he talked about the hypocrites blowing their trumpet on the “streets.” The word used in verse 2 refers to a narrow street. The word used in verse 5 refers to a wide street; therefore, it probably refers to a major street corner.3 The hypocrites strategically timed their prayer for when they reached a major intersection—where a large crowd would be. They prayed there so all could see them. We must be careful of this type of hypocrisy in our prayer life. We must guard our hearts from all wrong motives to be seen and exalted—not only in our prayer life but also in other acts of righteousness. We must confess self-centered thoughts and attitudes even as we are worshipping God and serving others. Second Corinthians 10:5 describes how we must take our thoughts captive and submit them to the lordship of Christ.

Sometimes we think of the devil being only in the worst places like a brothel; however, Satan likes to show up at the church and other places of worship. When Christ was in the wilderness fasting, Satan showed up there (Matt 4). In the book of Job, when the angels were gathering to worship God in heaven, Satan showed up there as well (Job 1). One of Satan’s greatest pleasures is probably corrupting people’s worship by making it about themselves or others instead of God. It seems that Satan himself, who was originally an angel of the Lord, practiced the same type of corrupt worship. While leading others in worship of God, he began to want the praise only God was due. Isaiah 14:14 documents him saying, “I will climb up to the tops of the clouds; I will make myself like the Most High!’” Yes, our worship services, times of prayer, teaching, evangelism, and missions are times when Satan will attack. We must be aware of this. He wants to twist our intentions and pervert our worship. Therefore, we must arm our minds and hearts with God’s Word and confession. In the wilderness, Christ did not sin—he rebuked Satan with God’s Word (Matt 4). Since we’re so prone to accept and cultivate wrong thoughts and attitudes, we must confess them quickly. In prayer and other acts of righteousness, we must guard against being self-conscious and others-conscious.

Application Question: How can we discern if we have wrong attitudes in our prayer life?

Here are some pointed questions we must ask:

  • Do we pray more frequently and fervently when in public than when we’re alone?
  • Are we spectators of our own performance in prayer—considering our words, volume, and what others think?
  • Is it important for us to tell others how long and fervently we prayed?

If we answered yes to any of these questions, then we may have pharisaical motives that need to be repented of.

2. Be careful of being thoughtless and heartless in prayer.

In verse 7, Christ says, “do not babble repetitiously like the Gentiles.” “Babble repetitiously” can be translated “empty phrases” (ESV) or “vain repetitions” (KJV). What was Christ referring to? Sometimes pagans would simply repeat a phrase over and over again—trying to coax a response from their gods. For example, we see this today with Hinduism and Buddhism when the word “om” is repeated over and over again, as they pursue blessings from a deity. Christ warned against similar vain repetitions. No doubt, many Gentiles, who converted from paganism, tended to worship God in this manner, but using Christian phrases instead. In addition, Jews sometimes would add many different adjectives to God’s name like wonderful, awesome, majestic, sovereign, and so on. Again, this often became a form of vain repetitions.

Interpretation Question: Is Christ warning against repetition in prayer in general?

Obviously not. Before Christ went to the cross, he prayed three separate times for an hour (Matt 26:36-46). Scripture indicates that his main petition during that time was “My Father, if possible, let this cup pass from me! Yet not what I will, but what you will” (39, 42, 44). He sought the Lord three times for three hours with this petition being the primary focus. Paul prayed three times for his thorn in the flesh to be removed (2 Cor 12). In Luke 18:1-8, Christ encouraged the disciples to persevere in prayer through the Parable of the Persistent Widow. This widow continually went to the judge asking for justice, until he finally responded because of her persistence.

Should there be repetition in our prayer? Yes. What Christ warns against is vain repetition. This means thoughtless prayer—when we’re saying something with no heart or focus. Sadly, this often happens when we pray before a meal or other common endeavors. Sometimes we rattle off these prayers with no thought or real intention to engage God. Vain repetitions are also a warning against allowing our minds to wander during prayer. Again, then we’re just offering words with no heart or thought.

3. Be careful of needlessly long prayer.

Along with warning about vain repetitions, Christ warns against long prayers, which come from these vain repetitions. He said, “they think that by their many words they will be heard.” Many Jews believed that long prayers were preferred over short ones. “Rabbi Levi said: ‘Whoever is long in prayer is heard.’ Another saying has it: ‘Whenever the righteous make their prayer long, their prayer is heard.’”4

Interpretation Question: Is Christ forbidding long prayers?

We must be careful about saying long prayers are bad and short prayers are good. That is not the point Christ is making. He is warning against long prayers that are repetitious, thoughtless, and void of a right heart. Sometimes long prayers are needed in the same way long conversations are needed. Most of our conversations are short, but sometimes we need to have long conversations with others. This happens for many reasons: (1) Sometimes conversations are long because we really enjoy a person or enjoy the topic we are talking about. (2) Sometimes they are long because we need to talk through some difficulty, confusion, or hardship. (3) Sometimes they are long so we can gain discernment about a major decision or difficult situation. Prayers are often long for the same reasons, as well as many others. As we grow in our love and passion for God, we will find a desire to spend long times in conversation with him. Other times, our prayers might be long because of turmoil in our heart, the life of another, or the world in general. Long prayers are good and are often a sign of a healthy relationship or a growing relationship. Often, a lack of talking is a sign of a shallow relationship or one that is in discord. Sadly, that is exactly what many Christians have with God. When Christ chose his twelve disciples, which was a major decision, he spent a night in prayer (Lk 6:12-13). Sometimes, our major decisions need that type of prayer. Before Christ went to the cross, he warned his disciples that if they didn’t pray for an hour, they would fall to temptation (Matt 26:40-41). How often do we fall into temptation, lack wisdom for a major decision, or lack strength to persevere through a trial simply because we haven’t spent quality time in prayer? Long prayers are often good.

With that said, often a short prayer is all that is needed. After the prophets of Baal prayed most of the day for fire from heaven to no avail, Elijah prayed briefly, and God answered with fire. God knows our needs before we ask, therefore long prayers are often unnecessary. When a long prayer is needed, it’s mostly for our benefit rather than God’s—to give us peace, strength, or to change our heart.

Here, Christ warns his disciples to not model the needlessly, long prayers commonly offered by the religious leaders. These prayers were in vain because they repetitiously said nothing, lacked the right heart, or were offered in order to be seen by others.

Application Question: How can we avoid ineffective praying like vain repetitions and needlessly long prayers?

One way we can avoid vain repetitions and needlessly long prayers is by preparing for prayer. Sometimes when I’m going to call somebody or lead a meeting, I write out the topics I want to talk about to keep me focused and concise. We should consider doing that before going into prayer as well. Many do this by keeping a prayer list and praying through it. Some do this by praying through the petitions of the Lord’s Prayer or some major points in one’s Scripture meditation. Ecclesiastes 5:2 says: “Do not be rash with your mouth or hasty in your heart to bring up a matter before God, for God is in heaven and you are on earth! Therefore, let your words be few.” Thoughtful preparation helps us to not be quick with our mouth and hasty in our heart—it helps us avoid vain repetitions and needlessly long prayers. When praying, we must avoid wrong attitudes and practices.

Application Question: In what ways have you struggled with some of these negative tendencies—praying self-consciously or conscious of others, vain repetitions/thoughtless prayers, or needlessly long prayers? In what ways can church culture sometimes propagate negative types of praying?

Believers Must Pray with a Proper Knowledge of God and His Character

When you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. Do not be like them, for your Father knows what you need before you ask him.

Matthew 6:7-8

Observation Question: In Matthew 6:7-8, what aspects of our relationship to God does Christ mention, which should positively affect our prayer life?

After Christ calls his followers to not be like pagans in their prayers, he tells them why—by implication, God is not like the pagan deities. Pagans lived in fear of their deities. They believed they had to coax them into answering their prayers. They not only continually repeated their petitions for hours, but also would cut themselves and offer human sacrifices to appease them. Again, we saw this in the confrontation between Elijah and the prophets of Baal in 1 Kings 18: they cried out, “Baal, answer us!” from morning to noon (v. 26). When there was no answer, they began to shout louder and cut themselves with knives and swords until evening—still to no avail (v. 28). They tried to coax their make-believe god into answering their prayers. Christ essentially says our understanding of God will either negatively or positively affect our prayers. Therefore, to pray effectively we must develop our knowledge of God and his character.

Christ points out two understandings about God which should help us pray properly:

1. God is our father (v. 8).

By pointing out this reality, Christ essentially says God wants to bless us, give us what we need, and lead us into what is best. He is not a pagan deity whom we should live in fear of. Certainly, he deserves our reverence as our Father, but he also loves us and wants to be intimate with us. Christ used this same reasoning when encouraging his disciples to pray in Luke 11:9-13. He said:

“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!”

He says if a human father, who has sinful tendencies, provides good gifts for his children, how much more will God the Father provide for his children? Basically, Christ says we must come to God in faith because he is our heavenly Father.

James said it this way:

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

James said if we lack faith—trust in God, his goodness, and his desire to bless his children—we will receive nothing from God. Christ said that if we had the faith of a mustard seed, we could move mountains (Matt 17:20).

Likewise, we must come to God in faith. He is our Father who wants to bless us and guide us into what is best. In fact, if we lack faith in God’s goodness or power, by necessity, we will be hesitant to pray. Why pray if we believe God doesn’t really care or can’t help us?

Interpretation Question: What is faith and how do we develop it?

Faith is not a blank check, as some would say in the “Word of Faith Movement.” One cannot just name something and simply speak it and believe it until it comes to fruition. Faith is based on revelation. It is based on God’s revealed Word and character. John says it this way:

And this is the confidence that we have before him: that whenever we ask anything according to his will, he hears us. And if we know that he hears us in regard to whatever we ask, then we know that we have the requests that we have asked from him.

1 John 5:14-15

This means we can have total faith that God will answer our prayers when we are praying according to his will. How do we know God’s will? We know God’s will by his Word. James promises that God will give us wisdom if we ask in faith (James 1:5). Therefore, we can approach God in faith for that promise. Paul promises that whosoever shall call upon the name of the Lord shall be saved (Rom 10:13). If we repent of our sins and believe in Jesus as our Savior, we can have faith that God will save us. If we are in need and we begin to seek first the kingdom of God and his righteousness, then we can trust God will provide our needs (Matt 6:33). The more we know and believe God’s Word, the more our faith will increase. Romans 10:17 says, “Consequently faith comes from what is heard, and what is heard comes through the preached word of Christ.” If we are little in the Word, then we will be little in faith and little in receiving God’s blessing on our prayers.

With that said, some requests God doesn’t promise to always answer affirmatively. For instance, it is not always God’s will to heal people. Scripture says it is appointed unto man once to die and then the judgment (Heb 9:27). All of us will die at some point unless Christ returns before our death. It is not always God’s will to heal. In those times, we should pray for healing and trust that God’s will, will be done. Christ, at times, even qualified his requests by saying, “Yet not my will but yours be done” (Lk 22:42). No doubt, he prayed like this for our sake, since he always knew God’s will. We can pray for a certain job or ask God to open a specific door, but trust that God will do what is best, even if it means not answering our request in the manner we desire. Often praying is more about intimacy with God and conforming our heart to his will than receiving our requests.

Sometimes, God may give a special impression or word that it is his will to heal, open a door, or act in a certain way, and when that happens, we should have faith. With that said, those experiences must be tested (1 John 4:1), but when they are valid, we should have faith. For example, in the midst of praying, God told Paul it was not his will to remove a “thorn in the flesh” which was probably a physical sickness of some kind (2 Cor 12:7). Apparently, at other times, Paul knew it was God’s will to heal, and therefore he approached God with full confidence. Sometimes, God may give special revelation about his will, but in most circumstances, it will not be clear. And in those times, we must pray and simply trust God. Our faith must be in God’s character—God is our Father and he will always choose the best and most perfect path to bring glory to himself and edify us (cf. Eph 1:11, Rom 8:28).

When we come to God, we must come to him in faith. He is not like the pagan gods—needing to be coaxed by vain repetitions, long prayers, and sacrifices. He is our Father who wants the best for us.

What else does Christ reveal about God, which should influence our manner of prayer?

2. God knows everything (v. 8).

The fact that our Father already knows everything is meant to encourage us to pray more. Sometimes we won’t share with people because we are afraid of their reaction—will they reject us, hate us, or use the information to hurt us? God already knows; therefore, we should run into his presence to share. Why share if he already knows? Because it allows God to work in our hearts, it draws us into more intimacy with God, and it accomplishes God’s will in our lives and that of others. There are some things God won’t do unless we pray (Ez 22:30). James said we have not because we ask not (Jam 4:2).

With all this said, we must recognize that a right view of God encourages our prayers, and a wrong view of God—or wrong theology—hinders our prayers. Like the Pharisees and pagans, if we think God must be coaxed to answer our prayers, we will pray amiss. At times, we may pray needlessly long prayers because we think that it is necessary for an answer. If we have wrong doctrine—such as, it is always God’s will for people to be rich and healthy—we will pray amiss. We must have right doctrine to pray in accordance with God’s will. As mentioned earlier, prayer and God’s Word go together. If we aren’t living in God’s Word—rightly understanding and obeying it—our prayers will be ineffective.

Because of this reality, Satan is always attacking our theology of God. Just as when he attacked Eve, he wants us to think God doesn’t love us, is not trustworthy, and doesn’t have in mind the best for us. Satan lies about God in order to turn us away from prayer and obedience to him. Wrong theology will hinder our prayer life and ultimately our relationship with God.

What are your thoughts about God? Do you trust him? Are you approaching him in faith? Do you realize that he is your heavenly Father who wants to bless you and lead you into what’s best for your life? Do you realize that he already knows your needs and just wants you to ask? Do you realize that even when he says ‘no’ or allows trials, it is for your best? If we are going to faithfully pray, we must be growing in our understanding of God. Wrong understanding will hinder our prayers.

Application Question: In what ways have you experienced wrong views about God that negatively affected your prayer life—whether that was being angry at God or accepting false doctrine? In what ways is the doctrine of our need for faith in prayer being abused in the church? What is the proper balance?

Believers Must Be Motivated by God’s Reward in Prayer

But whenever you pray, go into your room, close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you.

Matthew 6:6

Instead of pursuing the reward of others approving our spirituality, like the Pharisees did, we must go into our room, close the door, and pursue the reward of our Father. The word Christ uses for “room” was used of a storage room where valuables were hidden, like treasure. It was often a secret room that nobody knew about.5 The implication is unmistakable. The place of prayer is a valuable place of treasure. We must go there often to pursue God’s reward.

Interpretation Question: What types of treasure/reward await us in the secret place?

This reward may take many forms:

1. In prayer, God rewards us with his presence.

Jeremiah 29:13-14a says, “When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul, I will make myself available to you,’ says the Lord.” Those who seek the Lord with all their heart—not for the applause of themselves or others—shall receive the greatest reward, which is knowing God. He will make himself known to those who wake up early to meet with him and who go to bed late just to linger in his presence. He will meet them and reveal himself to them in special ways. With Moses, God spoke to him face to face, as a man speaks to a friend (Ex 33:11). God desires the same intimacy with us (Jam 4:8).

2. In prayer, God rewards us with spiritual rewards.

As mentioned earlier, James 1:5 says that God gives wisdom to those who approach him in faith. Isaiah 26:3 (ESV) says, “You keep him in perfect peace whose mind is stayed on you, because he trusts in you.” God gives peace to those who constantly seek his face in prayer (cf. Phil 4:6-7). In Acts 4:31, after being ordered to no longer preach the gospel, the disciples corporately sought the Lord in prayer, and they were filled with the Spirit and spoke God’s Word with great boldness. Power comes from faithfulness in prayer. Many lack the power of the Holy Spirit and boldness in their lives because they lack prayer.

The rewards of prayer are legion. James 4:2 says, “…You do not have because you do not ask.” Many don’t receive from God simply because they don’t ask. Therefore, they lack wisdom, strength, boldness, and many other graces God would like to give.

3. In prayer, God rewards us with heavenly rewards.

No doubt, when Christ refers to rewards, he also had heavenly rewards in mind. Scripture seems to indicate this may include crowns, which represent our earthly righteousness (Rev 4:10). It also includes greater opportunities to serve him in the coming kingdom. In Luke 19, the Parable of the Minas, the reward for faithfully serving the master was ruling over cities in the coming kingdom.

Our times in prayer are a place of reward. God, our Father, waits for us there, and his desire is to bless. Are you faithfully entering your prayer closet to be rewarded by God?

Application Question: How have you experienced these rewards in your prayer closet? In what special ways does God meet with you there? What keeps you from entering? How will you become more faithful in meeting God there?

Conclusion

How should believers practice prayer?

  1. Believers Must Pray as a Spiritual Discipline
  2. Believers Must Be Careful of Wrong Attitudes and Practices in Prayer
  3. Believers Must Pray with a Proper Knowledge of God and His Character
  4. Believers Must Be Motivated by God’s Reward in Prayer

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

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.

BTG Publishing all rights reserved.


1 Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 220). Edinburgh: Saint Andrew Press.

2 Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 223). Edinburgh: Saint Andrew Press.

3 MacArthur, J. F., Jr. (1985). Matthew (p. 365). Chicago: Moody Press.

4 Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 225). Edinburgh: Saint Andrew Press.

5 MacArthur, J. F., Jr. (1985). Matthew (p. 366). Chicago: Moody Press.

Related Topics: Christian Life, Kingdom

20. Our Father (Matthew 6:9a)

Related Media

So pray this way: Our Father in heaven

Matthew 6:9a (NET)

How should believers pray?

In Matthew 6:5-8, Christ began to teach his followers how to pray: He commanded them to not pray like thez hypocrites, who pray long prayers with vain repetitions to be seen by others. If the prayers of the Pharisees and scribes were to be seen by others, our prayers must be to interact with God alone. If their prayers were thoughtless and heartless repetition, our prayers must involve both our heart and mind—for only these types of prayers will be rewarded by the Father.

The Lord’s Prayer

In Matthew 6:9-13, Christ continues to teach his disciples about praying by giving them what has historically been called the “Lord’s Prayer.” However, it is probably better called the “Disciples’ Prayer” or “Our Prayer.” This was not the Lord’s prayer for it has aspects our Lord could never pray. Since our Lord was sinless, he could never pray “forgive us our debts.”

It should be noted that Christ was not telling us the exact words to pray, but a pattern to pray. It is fine to repeat the Lord’s Prayer verbatim, as long as our hearts and minds are engaged. If not, it simply becomes another form of “vain repetitions” which Christ previously forbade (6:7). An early Christian writing called the Didache, written around 96 AD, recommended that the Lord’s Prayer be prayed three times a day1, and in many traditions, the prayer is still repetitiously prayed. However, the Lord’s Prayer is meant to be a pattern and a primer. As we follow the six petitions given, we should add our own thoughts and concerns.

It has been duly noted that the first three petitions are God-ward—may your name be honored, your kingdom come, and your will be done. And the last three petitions are us-ward—give us our daily bread, forgive us our debts, and lead us not into temptation. The order gives clear insight on the purpose of prayer. For many, prayer is often an attempt to selfishly seek their glory and get their will done. However, prayer is primarily about God’s glory and his will. In John 14:13, Jesus said: “And I will do whatever you ask in my name, so that the Father may be glorified in the Son.”

Therefore, true prayer should commonly conform our will to his, as we reflect on the Lord’s glory and will. It should make us see our circumstances and our world from God’s view. It is after spending time glorifying God and praying for his plan, that we should offer our petitions.

As we begin our study of the Lord’s Prayer, we will start off by focusing on “Our Father in heaven,” since this was revolutionary to the Jewish mind, and it should be to ours as well.

Big Question: Why was the invocation of the Lord’s Prayer— “our Father in heaven”—so revolutionary? What applications can we take from God being our Father in heaven?

Our Father in Heaven

Interpretation Question: What made Christ praying “our Father in heaven” so unique in that day?

As we study the invocation of the Lord’s Prayer, we must see it with Jewish eyes. In the Old Testament, God was called Father only fourteen times and never in a personal way.2 God’s fatherhood always was in reference to the nation of Israel. For example, Isaiah 64:8 says, “Yet, Lord, you are our father. We are the clay, and you are our potter; we are all the product of your labor.” When God delivered Israel out of Egypt, he adopted them as his “firstborn son” (Ex 4:22). Therefore, occasionally, Jewish prayers would reference this. But no Israelites personally called God, “Father”—ever. In fact, out of respect for God, they even stopped using his covenant name, Yahweh, and instead, would simply say Adonai or some other name of God.3 For a Jew to call God, “Father,” would have been considered irreverent and even blasphemous.4 When Christ called God, “Father,” it aroused hatred in the Jews and made them seek to kill him. By calling God, “Father,” he was calling himself God’s Son and making himself equal with God. John 5:17-18 describes one such interaction between the Jews and Christ over this issue:

So he told them, “My Father is working until now, and I too am working.” For this reason the Jewish leaders were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

Just as the Jews were shocked at Christ calling God, “Father,” his disciples were probably shocked at his encouragement for them to call God, “Father.” By calling God, “Father,” it could have gotten them stoned as blasphemers.

However, this was exactly how Christ prayed throughout the Gospels. In fact, all his prayers (over sixty) used the title Father, except for one—when he prayed on the cross, “My God, my God, why have you forsaken me?” (Matt 27:46).5 It was then that the only begotten Son was separated from the Father, as he bore our sins and judgment on the cross. When Christ encouraged his disciples to call God, “Father,” he was granting them his status as sons.6 In fact, Christ referred to all who obey God as family members. In Matthew 12:50, Christ said: “For whoever does the will of my Father in heaven is my brother and sister and mother.” Christ’s teaching on God being our Father was such a radical departure from OT law and Jewish tradition that many theologians call this the major difference between the Old Testament and New Testament.7

Father in a Redemptive Sense

Now as we consider God being our Father, it must be noted that Christ’s words are not referring to God being the Father of all people. God is indeed the Father of all people in the sense of creation. In Acts 17:28, Paul declared to the Athenians that all people are God’s “offspring.” However, most times Scripture refers to God being Father in a redemptive sense instead of a universal one. Christ said to Nicodemus that in order to enter the kingdom of God, one must be born again (John 3:3). This is the very thing Christ has been teaching about in his Sermon on the Mount. Throughout, he has been distinguishing those who are part of his kingdom and therefore are born again. He said that they are peacemakers who will be called sons of God (Matt 5:9). They are the ones who have a greater righteousness than the Pharisees and scribes and therefore enter the kingdom of heaven (Matt 5:20). They are the ones who love and bless their enemies and therefore are children of their Father in heaven (Matt 5:43-45). And finally, they are the ones who obey God’s will instead of practicing iniquity (Matt 7:21-23).

When each of us was born, we were born as children of the devil (1 John 3:10, Matt 13:38, John 8:44). Christ even called the Pharisees children of the devil (John 8:44)—they bore his likeness and had his character. That is how Scripture describes every person before salvation (1 John 3:10). We are born into the kingdom of this world—the kingdom of darkness. It doesn’t matter if we have Christian families, we are born into the devil’s kingdom and have the nature of our father, Adam—prone to sin against God and hide from him. However, when people recognize that they are sinners and therefore separated from God and under his wrath, repent of their sins, believe in Christ’s death and resurrection, and follow him as Lord, they are born again (cf. Rom 10:9-10). God gives us his Spirit and draws us into an intimate relationship with the Father. John 1:12-13 says it this way:

But to all who have received him—those who believe in his name—he has given the right to become God’s children—children not born by human parents or by human desire or a husband’s decision, but by God.

First John 3:10 says: “By this the children of God and the children of the devil are revealed: Everyone who does not practice righteousness—the one who does not love his fellow Christian—is not of God.” Galatians 4:6 says, “And because you are sons, God sent the Spirit of his Son into our hearts, who calls ‘Abba! Father!’”

When a person is truly born again, there is not only a change of position, as they are translated from the kingdom of darkness to the kingdom of light, the fatherhood of Satan to the fatherhood of God, but there will be a lifestyle change. They begin to have an intimate relationship with their Father through the Spirit. They obey God and love other believers. Again, this is primarily what the Sermon on the Mount is about. If our righteousness does not surpass that of the Pharisees and scribes, we are not part of the kingdom of heaven.

Has there been a change in our lives—a change of allegiance? Are we still living for self or living for God? Are we consumed with gaining this world or expanding the kingdom of God? Have you been born of God? Do you bear his likeness? Has he changed your life?

Application Question: What is your experience with praying the Lord’s Prayer? In what ways have you found it helpful or not helpful?

Applications from God’s Fatherhood

The fact that Jesus authorized his disciples to call God, “Father,” was radical. As mentioned, this concept distinguishes the Old Covenant from the New. J. I. Packer considers the grasp of God’s fatherhood as essential to one’s spiritual life. He said:

If you want to judge how well a person understands Christianity, find out how much he makes of the thought of being God’s child, and having God as his Father. If this is not the thought that prompts and controls his worship and prayers and his whole outlook on life, it means that he does not understand Christianity very well at all. For everything that Christ taught, everything that makes the New Testament new, and better than the Old, everything that is distinctively Christian as opposed to merely Jewish, is summed up in the knowledge of the Fatherhood of God. “Father” is the Christian name for God.8

Kent Hughes called the doctrine of the fatherhood of God “one of the most healing doctrines in all of Scripture.”9 Therefore, this doctrine is critical for one’s spiritual health and a good way to test our spiritual maturity and growth. We must continually cultivate our awareness, understanding, and practice of this essential doctrine.

Application Question: What should the reality of God being our personal Father teach or remind us of? Why is the understanding of God’s fatherhood essential to one’s spiritual health?

God’s Fatherhood Reminds Us of His Love

In Matthew 6:7-8, Christ warned the disciples to not pray like the pagans because God was their Father, and he knew their needs before they asked. Christ’s warning reflects the common belief system of pagans in that day, who worshipped many gods, and those who still worship them today. Pagans typically live in fear of the gods. Behind every rock, tree, stream, or star is a god that needs to be appeased. Out of fear, pagans would offer the gods their food, wealth, bodies, and even children. William Barclay shares a Greek legend that pictures the antagonism between the gods and humanity:

The most significant Greek legend of the gods is the legend of Prometheus. Prometheus was a god. It was in the days before people possessed fire; and life without fire was a cheerless and a comfortless thing. In pity, Prometheus took fire from heaven and gave it as a gift to human beings. Zeus, the king of the gods, was mightily angry that they should receive this gift. So he took Prometheus and chained him to a rock in the middle of the Adriatic Sea, where he was tortured with the heat and the thirst of the day and with the cold of the night. Even more, Zeus prepared a vulture to tear out Prometheus’ liver, which always grew again, only to be torn out again.

That is what happened to the god who tried to help men and women. The whole conception is that the gods are jealous, vengeful and grudging; and the last thing the gods wish to do is to help the human race.10

Clearly, the God of the Bible is not like pagan deities. He loves his people (John 3:16). He adopts them into his family (Rom 8:15). He is just and, therefore, died for his people so that they may have a relationship with him. Christ, the Son of God, daily prays for his children in order to save them to the uttermost (Heb 7:25). God is our Father, and he loves us. We don’t have to live in fear of him like the pagans feared their gods. We must respect and reverence him, but we shouldn’t live in a negative fear of him or even a fear of our circumstances. In fact, 1 John 4:18 says perfect love drives out fear. Realizing that our God loves us should remove fear about the past, present, and future.

For pagans who have come to Christ through the service of missionaries, the fatherhood of God has been one of the most attractive aspects about Christianity. There is one God and not thousands of warring deities that people need to fear. And this one God is a father who loves us.

Application Question: What types of fears do you struggle with? How does God’s fatherhood help you deal with your fears? Why is understanding God’s love so important for us?

God’s Fatherhood Reminds Us of Our Immediate Access to Him

Naturally, the concept of fatherhood makes one think of immediate access, which wasn’t wholly true of believers under the Old Covenant. Hebrews 10:19-20 says: “Therefore, brothers and sisters, since we have confidence to enter the sanctuary by the blood of Jesus, by the fresh and living way that he inaugurated for us through the curtain, that is, through his flesh.”

In the Old Testament, only the high priest could enter the Most Holy Place—where God’s presence was—and only once a year with the blood of a lamb. However, because of Christ, every believer has full access at any time—a privilege Old Testament saints didn’t have. We can enter his presence while walking, talking, eating, driving, or working. We should always confidently enter his presence, because our perfect lamb—Christ—was slain for our sins.

Are you enjoying access? One of the things Satan commonly does to believers is condemn them for their sins and failures. First, he tempts believers to sin, and then he says, “Feel bad! Feel really bad! Now, don’t read your Bible. Don’t pray! Don’t go to church!” He condemns the believer, so he won’t access God’s presence. There is a difference between conviction and condemnation. The Holy Spirit convicts of sin, so we will turn from it and run to God. Satan condemns us, so we will turn away from God’s presence and continue in sin. However, we must remember that Christ died for all our sins—past, present, and future—and we could never earn the right to enter his presence. Even our righteousness is as filthy rags before God (Is 64:6). We cannot relate to God based on our sins or apparent righteousness—we’ll never be worthy. We can only enter because of the perfect righteousness of the Lamb. Enter! Repent, receive forgiveness of sins, and enjoy God’s mercy, peace, and grace!

William Barclay shares a Roman story which is a good picture of our access to God. He says:

There is an old Roman story which tells how a Roman emperor was enjoying a triumph. He had the privilege, which Rome gave to her great victors, of marching his troops through the streets of Rome, with all his captured trophies and his prisoners in his train. So the emperor was on the march with his troops. The streets were lined with cheering people. The tall legionaries lined the streets’ edges to keep the people in their places. At one point on the triumphal route, there was a little platform where the empress and her family were sitting to watch the emperor go by in all the pride of his triumph. On the platform with his mother, there was the emperor’s youngest son, a little boy. As the emperor came near, the little boy jumped off the platform, burrowed through the crowd and tried to dodge between the legs of a legionary and to run out on to the road to meet his father’s chariot. The legionary stooped down and stopped him. He swung him up in his arms: ‘You can’t do that, boy,’ he said. ‘Don’t you know who that is in the chariot? That’s the emperor. You can’t run out to his chariot.’ And the little boy laughed down. ‘He may be your emperor,’ he said, ‘but he’s my father.’ That is exactly the way the Christian feels towards God. The might, and the majesty, and the power are the might, and the majesty, and the power of one whom Jesus taught us to call Our Father.11

This is true of us. Let us continually come into our Father’s presence.

Application Question: What’s the difference between condemnation and conviction? In what ways have you experienced both? In what ways do you feel God is calling you to more often take advantage of your immediate access to him?

God’s Fatherhood Reminds Us of Our Security

With my four-year-old daughter, there are many things she will not do unless I am by her side. Sometimes, she won’t even go to her friends’ house to ask if they can play unless I am with her. But when I am by her side, many times she is fearless. Similarly, our Father is always with us. Christ told his followers to go and make disciples throughout the earth and then said, “And remember, I am with you always, to the end of the age” (Matt 28:20). We can evangelize and teach God’s Word because he is with us. In Philippians 4:5-6a, Paul said, “Let everyone see your gentleness. The Lord is near! Do not be anxious about anything …” He told the Philippians to be gentle to their enemies because God was near them. He would empower them to love, serve, and respond gently to others. In addition, they didn’t have to be afraid, anxious, or worried about anything. Why? Because God was near, and that is true for us. The fatherhood of God gives us security and confidence in an evil world full of uncertainty.

This is also true when it comes to the believers’ eternal security. In John 10:29, Christ said that believers are in the Father’s hand, and nobody will be able to snatch them out. In Romans 8:38-39, Paul argues similarly that nothing will be able to separate believers from God’s love—not life death, angels, demons, or anything else. This is a normal, healthy relationship between a child and a father. It is not normal for a child to think that a father will ultimately reject them because of some sin or failure. Their relationship is eternal—nothing can change their relationship. A son will always be a son and a daughter a daughter, even when they lack intimacy and love. This is true with our Father as well. He will always love and care for us, even when we, his children, are in rebellion. Therefore, we should have a tremendous security in our relationship with God.

What are your worries? Do you know that God is near you? He will never leave nor forsake you. There is no valley too dark for the Lord and no mountaintop too high. For his sheep, his rod and staff comfort them. He guides them. He prepares a table before them in the presence of their enemies (cf. Ps 23). God’s fatherhood reminds us that we can have confidence and security on this windy and curvy road called life.

Application Question: In what ways have you experienced confidence and security because of your relationship with your heavenly Father? In what ways have you lacked this when distant from him?

God’s Fatherhood Reminds Us of Our Resources

When the disciples were worried about their futures—what they would eat, drink, and wear—Christ reminded them of their Father in heaven (Matt 6:25-33). He said that God provides for the lilies of the field and the birds of the air—there is no reason to worry. God knows of our needs. Paul said it this way: “And my God will supply your every need according to his glorious riches in Christ Jesus” (Phil 4:19). He also said that we have every spiritual blessing in heavenly places (Eph 1:3) and that we are co-heirs with Christ (Rom 8:17). Every resource of God’s is ours. One day we will rule with him. And until then, he will supply all our needs, as we seek him and his kingdom first (Matt 6:33).

Do you know that God will supply all your needs? Do you need wisdom? God will give it if you ask in faith (Jam 1:5). Do you need peace? God gives it to those who choose to reject worry, pray, give thanks, and make their requests known to him in everything (Phil 4:6-7). Do you need finances? Seek first God and his kingdom, and it will be provided (Matt 6:33). God is your Father, and he will supply all your needs according to his riches in glory.

Application Question: In what ways have you experienced God the Father’s faithfulness to meet your needs? Share a story about his faithfulness.

God’s Fatherhood Reminds Us of Our Worth

God’s fatherhood not only reminds us of who God is but also who we are. We are his beloved and the apple of his eye (Zech 2:8). In Ephesians 1:18, Paul prays for the believers’ hearts to be awakened to know that we are his glorious inheritance. In Ephesians 3:14-19, he prays that believers would have power to comprehend the depth, height, and width of God’s love for them. We have great worth to the Lord—no matter what others think about us, nor what we think about ourselves. When we understand our worth, it will transform us. It will deliver us from the depths of discouragement and depression over our failures. In Psalm 139:13-15, David said:

Certainly you made my mind and heart; you wove me together in my mother’s womb. I will give you thanks because your deeds are awesome and amazing. You knew me thoroughly; my bones were not hidden from you, when I was made in secret and sewed together in the depths of the earth.

Satan tries to make us think that we are an accident of evolution instead of the Father’s purposeful and wonderful creation. Every part of our frame was fashioned by him, even the parts that we are insecure about. They are not accidents—they were crafted for his glory. About the blind man, Christ said he was made that way so the works of God might be displayed in him (John 9:3), and this is true of each of us.

The devil speaks lies in our ears about who we are and our worth by using the world’s standards instead of God’s. He seeks to discourage us and pull us away from God’s plan and purpose for our lives. However, our Father speaks destiny over us (Jer 1:5). He quiets us with his love and rejoices over us with singing (Zeph 3:17).

Do you know that God is your Father and you have a purpose? You are his workmanship created in Christ Jesus for good works (Eph 2:10). Like every parent who expectantly plans for their child’s future, God has good plans for you. Even your failures and the evil done to you by others, he will redeem (Rom 8:28, Gen 50:20). Do you know your worth as a child of God?

Application Question: In what ways does Satan continually assault the self-worth of people, including believers? How can we know our worth in Christ in order to battle negative self-images or negative comments from others?

God’s Fatherhood Reminds Us of Our Need to Obey

We are not the father, as though we could tell God what to do. Sometimes this is unwittingly emphasized in popular Christian theology: “Speak it! Declare it! God will do whatever you say as long as you believe!” No, he is the potter, and we are the clay. Our job is to obey and trust him. His will is always good for us. Therefore, we must constantly study his Word and sit at his feet, so we can know and do his will. Matthew 12:50 says, “For whoever does the will of my Father in heaven is my brother and sister and mother.” Doing the Father’s will proves that we are part of the family and not illegitimate.

Are you obeying the Father’s will? In the last days, many will say, “Lord, Lord,” but Christ will say, “I never knew you. Go away from me, you lawbreakers!” (Matt 7:23). Only those who obey are God’s children. God’s fatherhood reminds us of our need to obey him.

Application Question: How can believers daily discern God’s will, so they can obey it? In what way(s) has God been recently calling you to obedience?

God’s Fatherhood Reminds Us of His Discipline

Every good father disciplines his children, and this is true of God as well. Discipline does not just include correction for committed sin, but also training in righteousness. Hebrews 12:5-11 says:

And have you forgotten the exhortation addressed to you as sons? “My son, do not scorn the Lord’s discipline or give up when he corrects you. “For the Lord disciplines the one he loves and chastises every son he accepts.” Endure your suffering as discipline; God is treating you as sons. For what son is there that a father does not discipline? But if you do not experience discipline, something all sons have shared in, then you are illegitimate and are not sons. Besides, we have experienced discipline from our earthly fathers and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness. Now all discipline seems painful at the time, not joyful. But later it produces the fruit of peace and righteousness for those trained by it.

Four aspects of God’s discipline and our response to it should jump out from this text:

(1) First, we must remember all true children receive discipline. If we don’t receive discipline, then we are not children of God—we are illegitimate (v. 6-8). A person who can continue in sin without receiving the correction and chastening of God may not be a child of God at all. Every child of God receives fatherly discipline.

(2) We must have the right attitude when experiencing God’s discipline. We must not “scorn” it or “give up” when he corrects us (v. 5). Essentially, we must not complain or grumble in seasons of discipline, and we must persevere through them because of their purpose. God is using them to make us holy.

(3) All hardship should be viewed as God’s discipline. The author says, “Endure your suffering as discipline” (v. 6). Since our Father is in control of everything: random circumstances, temptations from the devil, and various trials, we should view all hardship as God’s training. In the context, this includes persecution, as these Hebrew Christians had experienced public insult, imprisonment, and even the confiscation of their property for proclaiming Christ’s name (Heb 10:32-34). In Hebrews 12:4, he reminds them that their struggle against sin had not yet led to the shedding of blood. Even these trials, which were clearly evil, were being used by God to discipline or train them. We should remember this, as we consider that the God of the universe is our Father. He uses everything for our good (Rom 8:28-29).

(4) Discipline is ultimately meant to increase our righteousness and give us more peace. Hebrews 12:11 says, “Now all discipline seems painful at the time, not joyful. But later it produces the fruit of peace and righteousness for those trained by it.” It’s not pleasant, but as we’re trained by it, it makes us more like God.

Do you realize that our Father doesn’t waste anything—trials at work, with family and friends, or even with our bodies? It’s all for the purpose of training us and making us holy. Therefore, we must guard our attitudes in the trial (don’t scorn them), and we should not faint in them. Let them train us. 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.

Every father disciplines his children for their good and so does our heavenly Father.

Application Question: Why is it so important to see God as controlling all trials, including ones seemingly caused by evil people or the devil? What happens if we don’t recognize his sovereignty over hardships?

God’s Fatherhood Reminds Us of Our Christian Familial Relationships

Christ doesn’t say, “My Father”—though it is certainly OK to pray that way. He says, “Our Father.” The Lord’s Prayer makes us not only look vertically towards God but also horizontally towards others. It doesn’t just ask for God’s glory and our personal benefit, but also seeks the benefit of others. Throughout the Lord’s Prayer, Christ continually uses the plural instead of the singular: “our Father,” “our daily bread,” “our debts,” “deliver us from temptation.”

This reality should deliver us from selfishness in prayer. We should constantly bring before God what’s best for others and not just ourselves. In addition, we should also continually pursue opportunities to pray corporately. Christ not only went to the mountain by himself but also at times asked others to come and pray with him. We must do the same. We are part of the family of God and, therefore, must continually pursue their benefit, even before ours. Philippians 2:3-5 says:

Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned not only about your own interests, but about the interests of others as well. You should have the same attitude toward one another that Christ Jesus had,

Are you continually bringing petitions for others before God? Or are your prayers mostly self-centered—offered for yourself, by yourself, and apart from others?

Application Question: How can we practice the reality of being a family within the church? Give practical examples. How is God calling you to better practice the family-hood of all believers?

God’s Fatherhood Reminds Us of God’s Power and Sovereignty

God is not only our Father, he is our Father “in heaven.” “In heaven” focuses not only on God’s geography but also his power and sovereignty. Psalm 103:19 say, “The Lord has established his throne in heaven; his kingdom extends over everything.” He is God of the heavens and everything under it. Theologically, “our Father” represents God’s immanence—he is near us and wants to be intimate with us. “In heaven” represents God’s transcendence—he is above us, and there is nothing like him in this world. The Jews focused on God’s transcendence and lost his immanency. However, many contemporary Christians have swung in the other direction. They focus on God’s immanency to the exclusion of God’s transcendency. God is their friend and big buddy in the sky, and therefore, they lack reverence. We must hold both of these in tandem. We must be both intimate and reverent. Proverbs 9:10 says, “The beginning of wisdom is to fear the Lord.” Psalm 147:11 (ESV) says, “but the Lord takes pleasure in those who fear him, in those who hope in his steadfast love.” Hebrews 12:28-29 says, “So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. For our God is indeed a devouring fire” (emphasis mine).

Are you cultivating a healthy fear and reverence of God?

Application Question: In what ways have you seen or experienced how the contemporary church has focused on God’s immanency and lost his transcendency? Why has this happened? How can the church (and us individually) practice both God’s immanency and transcendency? What is the difference between a healthy fear of God, which God commands, and an unhealthy one?

Brief Thoughts on Parenting

As we consider the fatherhood of God, we must remember that our experiences with our earthly parents can negatively or positively affect our relationship with our heavenly Father. None of us had perfect parents, though many of us had great ones. Our relationship with them, or lack of one, often affects how we relate to God. If our earthly parents were emotionally distant or not around, we tend to think of our heavenly Father in that same way. If our earthly parents were friends but not disciplinarians, again, we often approach or think of God in the same way. For many (if not all of us, in some sense), their concept of God the Father has been corrupted because of experiences with their earthly parents. We need to develop the theological concept of the fatherhood of God wholly from Scripture, and hopefully our experiences with our earthly parents will enhance that understanding and not detract from it.

With that said, as we rightly understand God as Father, we must try to mimic him in our parenting. As mentioned, God’s fatherhood reminds us of our immediate access to him. Therefore, parents must not be unapproachable or so focused on work and hobbies that children can’t, as often as possible, benefit from their presence. Parents must also seek to emulate the immanency of God the Father and his transcendence. Many cultures tip one way over the other in this regard. Some parents are just friends with their children and fail at cultivating discipline and respect. Others are disciplinarians who are not approachable. In one sense, we must be friends with our children—approachable and always willing to lend a listening and empathetic ear. At the same time, we must cultivate respect and discipline in our children. In addition, we must aim to be totally just and at the same time merciful—just like our heavenly Father is with us.

None of us will perfectly model God the Father, but we must always aim to do so. And where we have failed with our children, we must trust and pray that our, and their, heavenly Father will fill in the gaps.

Application Question: How is/was your relationship with your earthly father? Can/could you approach him at any time and talk to him about anything? How does/did your relationship with your earthly father affect your relationship with your heavenly Father? How should those with negative earthly father experiences overcome those memories so they don’t negatively affect their relationship with their heavenly Father? What are some other ways that parents can mimic the heavenly Father in their parenting?

Conclusion

Understanding the fatherhood of God is crucial to our spiritual health and spiritual growth. It should change our relationship not only to God, but also to others, ourselves, our circumstances, and our future. Our view of everything should be radically changed by understanding and growing in our relationship with our heavenly Father.

Are you growing in your understanding, appreciation, and practice of the fatherhood of God? He is ‘your’ Father and ‘our’ Father. Thank you, Lord! Amen!

Application Question: When you think of God as a Father, what aspect of his fatherhood stands out to you most? What aspect of God’s fatherhood do you most want to grow in your understanding of?

Copyright © 2019 Gregory Brown

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6 The New International Version. (2011). (Mt 12:50). Grand Rapids, MI: Zondervan.

7 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 155). Wheaton, IL: Crossway Books.

8 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 156). Wheaton, IL: Crossway Books.

9 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 158). Wheaton, IL: Crossway Books.

10 Barclay, W. (2001). The Gospel of Matthew (Third Ed., pp. 230–231). Edinburgh: Saint Andrew Press.

11 Barclay, W. (2001). The Gospel of Matthew (Third Ed., pp. 233–234). Edinburgh: Saint Andrew Press.

Related Topics: Christian Life, Kingdom

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