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ousness Works in Daily Life (Matt. 5:21–48)

Jesus took six important Old Testament laws and interpreted them for His people in the light of the new life He came to give. He made a fundamental change without altering God’s standards: He dealt with the attitudes and intents of the heart and not simply with the external action. The Pharisees said that righteousness consisted of performing certain actions, but Jesus said it centered in the attitudes of the heart.

Likewise, with sin: The Pharisees had a list of external actions that were sinful, but Jesus explained that sin came from the attitudes of the heart. Anger is murder in the heart; lust is adultery in the heart. The person who says that he “lives by the Sermon on the Mount” may not realize that the Sermon on the Mount is more difficult to keep than the original Ten Commandments!

Murder (vv. 21–26; Ex. 20:13). I have read that one out of every thirty-five deaths in Chicago is a murder, and that most of these murders are “crimes of passion” caused by anger among friends or relatives. Jesus did not say that anger leads to murder; He said that anger is murder.

There is a holy anger against sin (Eph. 4:26), but Jesus talked about an unholy anger against people. The word He used in Matthew 5:22 means “a settled anger, malice that is nursed inwardly.” Jesus described a sinful experience that involved several stages. First there was causeless anger. This anger then exploded into words: “Raca—empty-headed person!” These words added fuel to the fire so that the person said, “You fool—rebel!”

Anger is such a foolish thing. It makes us destroyers instead of builders. It robs us of freedom and makes us prisoners. To hate someone is to commit murder in our hearts (1 John 3:15).

This does not mean that we should go ahead and murder someone we hate, since we have already sinned inwardly. Obviously, sinful feelings are not excuses for sinful deeds. Sinful anger robs us of fellowship with God as well as with our brothers, but it does not put us into jail as murderers. However, more than one person has become a murderer because he failed to control sinful anger.

Sinful anger must be faced honestly and must be confessed to God as sin. We must go to our brother and get the matter settled, and we must do it quickly. The longer we wait, the worse the bondage becomes! We put ourselves into a terrible prison when we refuse to be reconciled. (See Matt. 18:15–20 for additional counsel.) It has well been said that the person who refuses to forgive his brother destroys the very bridge over which he himself must walk.

Adultery (vv. 27–30; Ex. 20:14). Jesus affirmed God’s law of purity, and then explained that the intent of this law was to reveal the sanctity of sex and the sinfulness of the human heart. God created sex, and God protects sex. He has the authority to regulate it and to punish those who rebel against His laws. He does not regulate sex because He wants to rob us, but rather, because He wants to bless us. Whenever God says, “No” it is that He might say “Yes.”

Sexual impurity begins in the desires of the heart. Again, Jesus is not saying that lustful desires are identical to lustful deeds, and therefore a person might just as well go ahead and commit adultery. The desire and the deed are not identical, but, spiritually speaking, they are equivalent. The “look” that Jesus mentioned was not a casual glance, but a constant stare with the purpose of lusting. It is possible for a man to glance at a beautiful woman and know that she is beautiful, but not lust after her. The man Jesus described looked at the woman for the purpose of feeding his inner sensual appetites as a substitute for the act. It was not accidental; it was planned.

How do we get victory? By purifying the desires of the heart (appetite leads to action) and disciplining the actions of the body. Obviously, our Lord is not talking about literal surgery; for this would not solve the problem in the heart. The eye and the hand are usually the two “culprits” when it comes to sexual sins, so they must be disciplined. Jesus said, “Deal immediately and decisively with sin! Don’t taper off—cut off!” Spiritual surgery is more important than physical surgery, for the sins of the body can lead to eternal judgment. We think of passages like Colossians 3:5 and Romans 6:13; 12:1–2; 13:14.

Divorce (vv. 31–32). Our Lord dealt with this in greater detail in Matthew 19:1–12, and we shall consider it there.

Swearing (vv. 33–37; Lev. 19:12; Deut. 23:23). This is not the sin of “cursing,” but the sin of using oaths to affirm that what is said is true. The Pharisees used all kinds of tricks to sidestep the truth, and oaths were among them. They would avoid using the holy name of God, but they would come close by using the city of Jerusalem, heaven, earth, or some part of the body.

Jesus taught that our conversation should be so honest, and our character so true, that we would not need “crutches” to get people to believe us. Words depend on character, and oaths cannot compensate for a poor character. “In the multitude of words there wanteth not sin; but he that refraineth his lips is wise” (Prov. 10:19). The more words a man uses to convince us, the more suspicious we should be.

Retaliation (vv. 38–42; Lev. 24:19–22). The original law was a fair one; it kept people from forcing the offender to pay a greater price than the offense deserved. It also prevented people from taking personal revenge. Jesus replaced a law with an attitude: be willing to suffer loss yourself rather than cause another to suffer. Of course, He applied this to personal insults, not to groups or nations. The person who retaliates only makes himself and the offender feel worse; and the result is a settled war and not peace.

In order to “turn the other cheek,” we must stay where we are and not run away. This demands both faith and love. It also means that we will be hurt, but it is better to be hurt on the outside than to be harmed on the inside. But it further means that we should try to help the sinner. We are vulnerable, because he may attack us anew; but we are also victorious, because Jesus is on our side, helping us and building our characters. Psychologists tell us that violence is born of weakness, not strength. It is the strong man who can love and suffer hurt; it is the weak man who thinks only of himself and hurts others to protect himself. He hurts others then runs away to protect himself.

Love of enemies (vv. 43–48; Lev. 19:17–18). Nowhere did the Law teach hatred for one’s enemies. Passages like Exodus 23:4–5 indicate just the opposite! Jesus defined our enemies as those who curse us, hate us, and exploit us selfishly. Since Christian love is an act of the will, and not simply an emotion, He has the right to command us to love our enemies. After all, He loved us when we were His enemies (Rom. 5:10). We may show this love by blessing those who curse us, doing good to them, and praying for them. When we pray for our enemies, we find it easier to love them. It takes the “poison” out of our attitudes.

Jesus gave several reasons for this admonition. (1) This love is a mark of maturity, proving that we are sons of the Father, and not just little children. (2) It is Godlike. The Father shares His good things with those who oppose Him. Matthew 5:45 suggests that our love “creates a climate” of blessings that makes it easy to win our enemies and make them our friends. Love is like the sunshine and rain that the Father sends so graciously. (3) It is a testimony to others. “What do ye more than others?” is a good question. God expects us to live on a much higher plane than the lost people of the world who return good for good and evil for evil. As Christians, we must return good for evil as an investment of love.

The word perfect in Matthew 5:48 does not imply sinlessly perfect, for that is impossible in this life (though it is a good goal to strive for). It suggests completeness, maturity, as the sons of God. The Father loves His enemies and seeks to make them His children, and we should assist Him!



Matthew 6

The true righteousness of the kingdom must be applied in the everyday activities of life. This is the emphasis in the rest of the Sermon on the Mount. Jesus related this principle to our relationships to God in worship (Matt. 6:1–18), our relationship to material things (Matt. 6:19–34), and our relationship to other people (Matt. 7:1–20).

Jesus also warned about the danger of hypocrisy (Matt. 6:2, 5, 16), the sin of using religion to cover up sin. A hypocrite is not a person who falls short of his high ideals, or who occasionally sins, because all of us experience these failures. A hypocrite deliberately uses religion to cover up his sins and promote his own gains. The Greek word translated hypocrite originally meant “an actor who wears a mask.”

The righteousness of the Pharisees was insincere and dishonest. They practiced their religion for the applause of men, not for the reward of God. But true righteousness must come from within. We should test ourselves to see whether we are sincere and honest in our Christian commitment. In this chapter, Christ applied this test to four different areas of life.

Our Giving (Matt. 6:1–4)

Giving alms to the poor, praying, and fasting were important disciplines in the religion of the Pharisees. Jesus did not condemn these practices, but He did caution us to make sure that our hearts are right as we practice them. The Pharisees used almsgiving to gain favor with God and attention from men, both of which were wrong motives. No amount of giving can purchase salvation; for salvation is the gift of God (Eph. 2:8–9). And to live for the praise of men is a foolish thing because the glory of man does not last (1 Peter 1:24). It is the glory and praise of God that really counts!

Our sinful nature is so subtle that it can defile even a good thing like sharing with the poor. If our motive is to get the praise of men, then like the Pharisees, we will call attention to what we are doing. But if our motive is to serve God in love and please Him, then we will give our gifts without calling attention to them. As a result, we will grow spiritually; God will be glorified; and others will be helped. But if we give with the wrong motive, we rob ourselves of blessing and reward and rob God of glory, even though the money we share might help a needy person.

Does this mean that it is wrong to give openly? Must all giving be anonymous? Not necessarily, for everyone in the early church knew that Barnabas had given the income from the sale of his land (Acts 4:34–37). When the church members laid their money at the Apostles’ feet, it was not done in secret. The difference, of course, was in the motive and manner in which it was done. A contrast is Ananias and Sapphira (Acts 5:1–11), who tried to use their gift to make people think they were more spiritual than they really were.

Our Praying (Matt. 6:5–15)

Jesus gave four instructions to guide us in our praying.

We must pray in secret before we pray in public (v. 6). It is not wrong to pray in public in the assembly (1 Tim. 2:1ff), or even when blessing food (John 6:11) or seeking God’s help (John 11:41–42; Acts 27:35). But it is wrong to pray in public if we are not in the habit of praying in private. Observers may think that we are practicing prayer when we are not, and this is hypocrisy. The word translated closet means “a private chamber.” It could refer to the store-chamber in a house. Our Lord prayed privately (Mark 1:35); so did Elisha (2 Kings 4:32ff) and Daniel (Dan. 6:10ff).

We must pray sincerely (vv. 7–8). The fact that a request is repeated does not make it a “vain repetition”; for both Jesus and Paul repeated their petitions (Matt. 26:36–46; 2 Cor. 12:7–8). A request becomes a “vain repetition” if it is only a babbling of words without a sincere heart desire to seek and do God’s will. The mere reciting of memorized prayers can be vain repetition. The Gentiles had such prayers in their pagan ceremonies (see 1 Kings 18:26).

My friend Dr. Robert A. Cook has often said, “All of us have one routine prayer in our system; and once we get rid of it, then we can really start to pray!” I have noticed this, not only in my own praying, but often when I have conducted prayer meetings. With some people, praying is like putting the needle on a phonograph record and then forgetting about it. But God does not answer insincere prayers.

We must pray in God’s will (vv. 9–13). This prayer is known familiarly as “The Lord’s Prayer,” but “The Disciples’ Prayer” would be a more accurate title. Jesus did not give this prayer to us to be memorized and recited a given number of times. In fact, He gave this prayer to keep us from using vain repetitions. Jesus did not say, “Pray in these words.” He said, “Pray after this manner”; that is, “Use this prayer as a pattern, not as a substitute.”

The purpose of prayer is to glorify God’s name, and to ask for help to accomplish His will on earth. This prayer begins with God’s interests, not ours: God’s name, God’s kingdom, and God’s will. Robert Law has said, “Prayer is a mighty instrument, not for getting man’s will done in heaven, but for getting God’s will done in earth.” We have no right to ask God for anything that will dishonor His name, delay His kingdom, or disturb His will on earth.

It is worth noting that there are no singular pronouns in this prayer; they are all plural. It begins with “OUR Father.” When we pray, we must remember that we are part of God’s worldwide family of believers. We have no right to ask for ourselves anything that would harm another member of the family. If we are praying in the will of God, the answer will be a blessing to all of God’s people in one way or another.

If we put God’s concerns first, then we can bring our own needs. God is concerned about our needs and knows them even before we mention them (Matt. 6:8). If this is the case, then why pray? Because prayer is the God-appointed way to have these needs met (see James 4:1–3). Prayer prepares us for the proper use of the answer. If we know our need, and if we voice it to God, trusting Him for His provision, then we will make better use of the answer than if God forced it on us without our asking.

It is right to pray for daily physical needs, for forgiveness, and for guidance and protection from evil. “Lead us not into temptation” does not mean that God tempts His children (James 1:13–17). In this petition we are asking God to guide us so that we will not get out of His will and get involved in a situation of temptation (1 John 5:18), or even in a situation of tempting God so that He must miraculously rescue us (Matt. 4:5–7).

We must pray, having a forgiving spirit toward others (vv. 14–15). In this “appendix” to the prayer, Jesus expanded the last phrase of Matthew 6:12, “as we forgive our debtors.” He later repeated this lesson to His disciples (Mark 11:19–26). He was not teaching that believers earned God’s forgiveness by forgiving others; for this would be contrary to God’s free grace and mercy. However, if we have truly experienced God’s forgiveness, then we will have a readiness to forgive others (Eph. 4:32; Col. 3:13). Our Lord illustrated this principle in the Parable of the Unmerciful Servant (Matt. 18:21–35).

We have seen that true praying is a “family affair” (“Our Father”). If the members of the family are not getting along with one another, how can they claim to have a right relationship with the Father? The emphasis in 1 John 4 is that we show our love for God by loving our brothers. When we forgive each other, we are not earning the right to prayer; for the privilege of prayer is a part of our sonship (Rom. 8:15–16). Forgiveness belongs to the matter of fellowship: If I am not in fellowship with God, I cannot pray effectively. But fellowship with my brother helps to determine my fellowship with God; hence, forgiveness is important to prayer.

Since prayer involves glorifying God’s name, hastening the coming of God’s kingdom (2 Peter 3:12), and helping to accomplish God’s will on earth, the one praying must not have sin in his heart. If God answered the prayers of a believer who had an unforgiving spirit, He would dishonor His own name. How could God work through such a person to get His will done on earth? If God gave him his requests, He would be encouraging sin! The important thing about prayer is not simply getting an answer, but being the kind of person whom God can trust with an answer.

Our Fasting (Matt. 6:16–18)

The only fast that God actually required of the Jewish people was on the annual Day of Atonement (Lev. 23:27). The Pharisees fasted each Monday and Thursday (Luke 18:12) and did so in such a way that people knew they were fasting. Their purpose, of course, was to win the praise of men. As a result, the Pharisees lost God’s blessing.

It is not wrong to fast, if we do it in the right way and with the right motive. Jesus fasted (Matt. 4:3); so did the members of the early church (Acts 13:2). Fasting helps to discipline the appetites of the body (Luke 21:34) and keep our spiritual priorities straight. But fasting must never become an opportunity for temptation (1 Cor. 7:7). Simply to deprive ourselves of a natural benefit (such as food or sleep) is not of itself fasting. We must devote ourselves to God and worship Him. Unless there is the devotion of the heart (see Zech. 7) there is no lasting spiritual benefit.

As with giving and praying, true fasting must be done in secret; it is between the believer and God. To “make unsightly” our faces (by looking glum and asking for pity and praise) would be to destroy the very purpose of the fast. Our Lord here laid down a basic principle of spiritual living: Nothing that is truly spiritual will violate that which God has given us in nature. God usually does not tear down one good thing in order to build up another. If we have to look miserable to be considered spiritual, then there is something wrong with our views of spirituality.

Remember that hypocrisy robs us of reality in Christian living. We substitute reputation for character, mere words for true prayer, money for the devotion of the heart. No wonder Jesus compared the Pharisees to tombs that were whitewashed on the outside, but filthy on the inside! (Matt. 23:27–28)

But hypocrisy not only robs us of character, it also robs us of spiritual rewards. Instead of the eternal approval of God, we receive the shallow praise of men. We pray, but there are no answers. We fast, but the inner man shows no improvement. The spiritual life becomes hollow and lifeless. We miss the blessing of God here and now, and also lose the reward of God when Christ returns.

Hypocrisy also robs us of spiritual influence. The Pharisees were a negative influence; whatever they touched was defiled and destroyed. The people who admired them and obeyed the Pharisees’ words thought they themselves were being helped, when in reality, they were being hurt.

The first step toward overcoming hypocrisy is to be honest with God in our secret life. We must never pray anything that we do not mean from the heart; otherwise, our prayers are simply empty words. Our motive must be to please God alone, no matter what men may say or do. We must cultivate the heart in the secret place. It has well been said, “The most important part of a Christian’s life is the part that only God sees.” When reputation becomes more important than character, we have become hypocrites.

Our Use of Wealth (Matt. 6:19–34)

We are accustomed to dividing life into the “spiritual” and the “material”; but Jesus made no such division. In many of His parables, He made it clear that a right attitude toward wealth is a mark of true spirituality (see Luke 12:13ff; 16:1–31). The Pharisees were covetous (Luke 16:14) and used religion to make money. If we have the true righteousness of Christ in our lives, then we will have a proper attitude toward material wealth.

Nowhere did Jesus magnify poverty or criticize the legitimate getting of wealth. God made all things, including food, clothing, and precious metals. God has declared that all things He has made are good (Gen. 1:31). God knows that we need certain things in order to live (Matt. 6:32). In fact, He has given us “richly all things to enjoy” (1 Tim. 6:17). It is not wrong to possess things, but it is wrong for things to possess us. The sin of idolatry is as dangerous as the sin of hypocrisy! There are many warnings in the Bible against covetousness (Ex. 20:17; Ps. 119:36; Mark 7:22; Luke 12:15ff; Eph. 5:5; Col. 3:5).

Jesus warned against the sin of living for the things of this life. He pointed out the sad consequences of covetousness and idolatry.

Enslavement (vv. 19–24). Materialism will enslave the heart (Matt. 6:19–21), the mind (Matt. 6:22–23), and the will (Matt. 6:24). We can become shackled by the material things of life, but we ought to be liberated and controlled by the Spirit of God.

If the heart loves material things, and puts earthly gain above heavenly investments, then the result can only be a tragic loss. The treasures of earth may be used for God. But if we gather material things for ourselves, we will lose them; and we will lose our hearts with them. Instead of spiritual enrichment, we will experience impoverishment.

What does it mean to lay up treasures in heaven? It means to use all that we have for the glory of God. It means to “hang loose” when it comes to the material things of life. It also means measuring life by the true riches of the kingdom and not by the false riches of this world.

Wealth not only enslaves the heart, but it also enslaves the mind (Matt. 6:22–23). God’s Word often uses the eye to represent the attitudes of the mind. If the eye is properly focused on the light, the body can function properly in its movements. But if the eye is out of focus and seeing double, it results in unsteady movements. It is most difficult to make progress while trying to look in two directions at the same time.

If our aim in life is to get material gain, it will mean darkness within. But if our outlook is to serve and glorify God, there will be light within. If what should be light is really darkness, then we are being controlled by darkness; and outlook determines outcome.

Finally, materialism can enslave the will (Matt. 6:24). We cannot serve two masters simultaneously. Either Jesus Christ is our Lord, or money is our lord. It is a matter of the will. “But those who want to get rich fall into temptation and a snare” (1 Tim. 6:9). If God grants riches, and we use them for His glory, then riches are a blessing. But if we will to get rich, and live with that outlook, we will pay a great price for those riches.

Devaluation (vv. 25–30). Covetousness will not only cheapen our riches, but it will also cheapen us! We will start to become worried and anxious, and this anxiety is unnatural and unspiritual. The person who pursues money thinks that riches will solve his problems, when in reality, riches will create more problems! Material wealth gives a dangerous, false sense of security, and that feeling ends in tragedy. The birds and lilies do not fret and worry; yet they have God’s wealth in ways that man cannot duplicate. All of nature depends on God, and God never fails. Only mortal man depends on money, and money always fails.

Jesus said that worry is sinful. We may dignify worry by calling it by some other name—concern, burden, a cross to bear—but the results are still the same. Instead of helping us live longer, anxiety only makes life shorter (Matt. 6:27). The Greek word translated take no thought literally means “to be drawn in different directions.” Worry pulls us apart. Until man interferes, everything in nature works together, because all of nature trusts God. Man, however, is pulled apart because he tries to live his own life by depending on material wealth.

God feeds the birds and clothes the lilies. He will feed and clothe us. It is our “little faith” that hinders Him from working as He would. He has great blessings for us if only we will yield to Him and live for the riches that last forever.

Loss of testimony (vv. 31–33). To worry about material things is to live like the heathen! If we put God’s will and God’s righteousness first in our lives, He will take care of everything else. What a testimony it is to the world when a Christian dares to practice Matthew 6:33! What a tragedy it is when so many of us fail to practice it.

Loss of joy today (v. 34). Worrying about tomorrow does not help either tomorrow or today. If anything, it robs us of our effectiveness today—which means we will be even less effective tomorrow. Someone has said that the average person is crucifying himself between two thieves: the regrets of yesterday and the worries about tomorrow. It is right to plan for the future and even to save for the future (2 Cor. 12:14; 1 Tim. 5:8). But it is a sin to worry about the future and permit tomorrow to rob today of its blessings.

Three words in this section point the way to victory over worry: (1) faith (Matt. 6:30), trusting God to meet our needs; (2) Father (Matt. 6:32), knowing He cares for His children; and (3) first (Matt. 6:33), putting God’s will first in our lives so that He might be glorified. If we have faith in our Father and put Him first, He will meet our needs.

Hypocrisy and anxiety are sins. If we practice the true righteousness of the kingdom, we will avoid these sins and live for God’s glory.




[1]Wiersbe, Warren W.: The Bible Exposition Commentary. Wheaton, Ill. : Victor Books, 1996, c1989, S. Mt 5:21

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