1

Sermon on the Mount(Matthew 5-7)Introduction:

The law of cleanliness is given in Leviticus 11-15. In this law a thematic statement isgiven by God through Moses in Leviticus 11:44, “For I am Jehovah your God: sanctifyyourselves therefore, and be ye holy; for I am holy.” The Law revealed a way to beholy before Jehovah God to the ancients through the process of ceremonial cleaning. Theprophet Jeremiah foretold of a day when the laws of God would be written on the hearts ofman (Jer. 31:33). The perfect and holy man of God, in the NT days, would be one who hadthe laws of God written on his heart, that is, individuals whose inner man was governed bythe revelation of Jesus Christ (Acts 3:22ff).The Sermon on the Mount marks the beginning of instructions given to man that would

eventually enable him to have complete fellowship with God. Jesus said, “think not that Icame to destroy the law or the prophets: I came not to destroy but to fulfil” (Matt.5:17). God’s expectations of man had not changed, however what had changed was theplace in his heart that man gave to God. Again, Jesus said, “Ye therefore shall beperfect, as your heavenly Father is perfect” (Matt. 5:48).When one reads the Sermon on the Mount, he may find it difficult to pause for a breath.

The sermon flows with continuity, challenging the reader to take an honest look at one’sown life. “In this sermon, Jesus offered the clearest and most powerful declaration theworld has ever heard concerning the problem of human conduct” (Foster 475). One manhas aptly said, “The greatest of all sins is to be conscious of none.”Jesus demands precision of Holiness in this sermon. One is left with a sense of intense

guilt when hearing our Lord proclaim, “Ye have heard that it was said to them of oldtime, Thou shalt not kill; and whosoever shall kill shall be in danger of thejudgement: but I say unto you, that every one who is angry with his brother shallbe in danger of the judgment…” (Matt. 5:21-22). Again, Jesus said, “Ye have heardthat it was said, Thou shalt not commit adultery: but I say unto you, that everyone that looketh on a woman to lust after her hath committed adultery with heralready in his heart” (Matt. 5:27-28). “Jesus emphasized the inner life, making thethought and intent to do evil as sinful as the deed itself” (Foster 467). With great wisdomSolomon said, “Keep thy heart with all diligence; for out of it are the issues of life”(Prov. 4:23). The heart of man must be trained and this is the task of Jesus. Jesus’ lovefor man is seen in His Sermon on the Mount. When man’s heart is right with God, hisservice will be more than mere mechanical movements. Man’s good deeds of giving andpraying will be more than mere signs to be seen of men (Cf. Matt. 6:1ff). The conduct ofman will have purpose, “laying up for yourselves treasures in heaven” (Matt. 6:20).Jesus delivers a powerful sermon that not only defines man’s conduct but also defines

his deity and authority. Six times in the sermon Jesus states the Law of Moses on aparticular issue and follows it with, “but I say.” “Who but God could speak thus: withwords of such absolute authority, such sublime insight into man’s failures and needs, andthe consciousness of the perfection of heaven?” (Foster 485).The sermon primarily, and successfully, portrays the supreme value of the soul.

Secondly, Jesus gives principles that regulate the hearts of men, and divine principles that

2

govern the very conduct of men. Lastly, the sermon expresses the all sufficient authorityand deity of Jesus.The Sermon on the Mount is the gospel of the Kingdom, the church of Jesus Christ to

come (Matt. 4:23). Its principles are timeless. Principles that are certainly included whenJesus said to his chosen apostles, “But the Comforter, even the Holy Spirit, whom theFather will send in my name, he shall teach you all things, and bring to yourremembrance all that I said unto you” (Jn. 14:26).

Outline of the Sermon on the Mount:Part I: The Beatitudes, salt and light:Matt. 5:1-16I. The Beatitudes (Blessed or happy) (Matt. 5:1-12):

A. “Blessed are the poor in spirit: for theirs is the kingdom of heaven”1. Poor = “begging, dependent on others for support…used figuratively in Matt.5:3” (AG 728). “One who crouches or cringes, a beggar” (LS 709).

B. “Blessed are they that mourn: for they shall be comforted:”1. The happiness is found in a disposition of heart that leads to repentance for

past sins (II Cor. 7:10).C. “Blessed are the meek: for they shall inherit the earth”1. One who is “gentle” (A. T. Robertson pg. 41).2. “An inward virtue of mildness, gentleness and patience exercised towardother persons” (Lenski 188).

3. Examples of meek: Jesus (Matt. 11:29) and Moses (Numb. 12:3).D. “Blessed are they that hunger and thirst after righteousness: for they shall befilled:”1. “Hunger and thirst” is present tense which indicates a continuing state.2. The disciple of Jesus is not satisfied with a taste of spiritual bread, he desiresto be filled (Eph. 3:19).

E. “Blessed are the merciful: for they shall obtain mercy”1. Merciful = “compassionate” (LS 249).2. Jesus is an example of one who was compassionate (Cf. Matt. 9:36).

F. “Blessed are the pure in heart: for they shall see God”1. To be pure in heart is to be “free from the admixture or adhesion of anythingthat soils, adulterates, corrupts; free from corrupt desire, from sin and guilt”(Thayer 312).

2. The call of Jesus is to be perfect (clean from sin) (Matt. 5:48).G. “Blessed are the peacemakers: for they shall be called sons of God”1. One who is “peaceful, peaceable” (LS 230).2. Consider the following which indicates what Christians are to be:a. God is a God of peace (Phil. 4:9).b. Christ is the prince of peace (Isa. 9:6).c. The Holy Spirit delivered a message (gospel) of peace (Eph. 6:15).d. Christians are to be peaceable (Heb. 12:14).

H. “Blessed are they that have been persecuted for righteousness’ sake: for theirs isthe kingdom of heaven”1. All who live Godly will indeed suffer persecution (II Tim. 3:12).

3

2. The happiness comes not in the persecution, but in the knowledge that suchendurance leads to the kingdom of God (Cf. Rev. 2:10b).

II. What Jesus is not teaching in the Mountain Sermon:A. Jesus is not teaching us to be gentle to the point of shying away fromcontroversy and disputes (Acts 6:9; 15:7; Jude 3).

B. Jesus is not teaching us to compromise our faith for the sake of peace (Matt.10:34-35; Jn. 6:67; Gal. 2:5).

C. Jesus’ teaching on mercy did not mean that we are to stand by idly as falseteachers destroy the word of God (Matt. 21:12; Gal. 5:12; II Tim. 4:1ff).

III. Flavor filled salt and bright lights (Matt. 5:13-16):A. Salt both preserves and flavors. Lovers of souls will surely seek to preserve thesouls of man through truth (Jn. 14:6, Acts 4:12).

B. Truth is represented by light (Jn. 8:12) and error by darkness (Eph. 4:17-18).C. Christians who loose the truth or let their light grow dim have erred from thetruth and can in no way bring others to the light of the gospel.

Conclusion:The Sermon on the Mount challenges us to “handle aright the scriptures” (II Tim. 2:15).

Responsible Christians’ hearts will be established in the love of Christ as a result.Christians are to watch their hearts closely, letting them be guided by the word of God andnot our individual ipse dixit (religious opinions). Freedom in America comes at a price ofblood shed. Freedom from sins came at a price as well, the blood of Jesus Christ (Matt.26:16ff). Let us not protest the battle against false teachers as some today would protestevery military effort to secure peace in our country. To the contrary, let us wage waragainst the enemies of the cross(II Tim. 2:3ff).

Part II: Jesus and the Mosaic LawMatt. 5:17-20Introduction: The Sermon on the Mount not only demands our attention, it demands thatwe “handle aright the word of truth” (II Tim. 2:15). Paradox is used by our Lord tochallenge the listener to greater faith. Phrases that seem to contradict other sayings ofJesus are easily reconciled by context. The true saint surely is blessed as their hearts are“pure” (Matt. 5:8). The second part of this series will examine Jesus’ relationship to theMosaic Law (Matt. 5:17-20). The statements Jesus makes here demand that we examinethe issue of how the gospel accounts of the life of Jesus are to be applied to NT Christians.I. Jesus fulfills OT scriptures (Matt. 5:17):

A. Jesus states in John 5:39 that the scriptures (OT) “bears witness” of him.1. To “bear witness” (martupousai) is to “give testimony; i.e. to declare thingswhich make it evident that he was truly sent by God” (Thayer 390).

2. Scriptural testimony of Jesus:a. Deut. 18:18 (Jn. 5:46; Acts 3:19-23).b. Jesus was testified as the “Emmanuel” (Isa. 7:14) (Matt. 1:18-23).c. Jesus, the “Son of Man” (Dan. 7:13ff) (Matt. 8:20 etc.).

B. Jesus demands obedience to Mosaic Law “till all things be accomplished” (Matt.5:18ff).

4

1. The minute details of the Mosaic Law are to be followed until all propheciesregarding Jesus and his kingdom come to pass.a. The “jot or one tittle” were two of the smallest components in the Hebrewlettering system. The term became a proverbial statement which denotedobserving minute details of the Law.

b. The scribes and Pharisees were recognized as “righteous” people whoscrupulously kept the Mosaic Law.

2. These verses clearly indicate that the Mosaic Law was currently in full force.II. Where do the teachings of Jesus (the gospels) fit into the cannon of the

scriptures?A. Some say that everything recorded before Acts 2 is the Law of Moses andeverything after Acts 2 is the Law of Christ. This is a false statement that cannotbe supported.

B. Let us consider the Law for a moment:1. The Law of Moses was never designed to be a universal law (Deut. 5:1-3).2. The Law of Moses was never intended to have longevity (Gal. 3:19).3. Jesus was born, lived and died under the Law of Moses (Gal. 4:4).4. The Law that Jesus perfectly kept was the Mosaic Law (Heb. 4:15; I Pet.2:22).

5. Jesus delivered scorching condemnation to those who did not so keep the Law(Matt. 23:13ff).

6. This law was to end at the fulfillment of its prophecies regarding Jesus.C. Gospel preaching during the days of Jesus and John the Baptist:1. Both Jesus' and John’s teaching was an “anticipatory” doctrine. Theirteachings anticipated a time when the Law of Christ would reign (Cf. Matt.3:1-2; 4:17, 23).

2. Though Jesus lived under the Mosaic Law, he was preaching kingdom truths(Jn. 14:26; 15:20; Matt. 28:20; Lk. 16:16).

3. Jesus’ preaching was often of a prolepsis form (Jesus spoke of future eventsas though they were present actions) (Matt. 18:15-17; Jn. 3:1-12).

4. Analogous to kingdom preaching, Jesus too taught obedience to the MosaicLaw because he lived under the Mosaic Law (Gal. 4:4; Matt. 5:23-24 etc.).

III. Conclusion:The gospel accounts include commands of both the Mosaic Law and the Law of Christ

(the gospel of the kingdom). By the authority of God, Jesus teaches moral principles fromthe Mosaic Law conjoining them with the new Law of Christ. At the same time, Jesuspreaches obedience to the Mosaic Law because this is the dispensation he is born (Gal.4:4). The Mosaic Law ends after the death, burial and resurrection of Jesus (Col. 2:14).When one studies the “sayings of Jesus,” one must distinguish the gospel of the kingdomfrom the Mosaic Law. If this were not the case, Jesus’ statement to his disciples holds novalue and makes no since in John 14:26. Jesus’ Sermon on the Mount demands that wemake this proper delineation between the two Laws.

Part III: The Authority of Jesus / AngerMatt. 5:21-26Introduction:Jesus Christ is the true master teacher. He challenges us in the beatitudes to rightly

divide the word of God. Matthew 5:17-20 challenges us to make a distinction between the

5

gospel of the Kingdom (Matt. 9:35) and the Mosaic Law. The section we shall examinetoday will challenge us to understand and obey the minute details of the Law of Christ.I. Preaching the gospel of the kingdom illustrates the authority of Jesus:

A. Matthew 5:21-48 records six uses of the phrase, “but I say unto you” in fivedifferent topics of the Mosaic Law. With each of these five “but I say unto you”statements come five “ye have heard” statements.

B. This is an example of the authoritative preaching conducted by our Lord(Cf. Matt. 5:28-29; 7:21-23; Matt. 21:24-25).

II. “Thou shalt not kill; but I say unto you….” (Matt. 5:21-26):A. The audience Jesus addressed “had heard” an interpretation of the Mosaic Lawinstead of the Law itself.

B. The Mosaic Law (Ex. 20:13) condemned murder, a sin that carried with thepenalty of death (Ex. 21:12).

C. Jesus reveals the true meaning of the Mosaic command, “thou shalt not kill.”1. Jesus goes back to the very roots of the sin of murder which is anger.2. Jesus is concerned with the heart of man as was God from the beginningwhen he made this command to Moses!

3. Therefore Jesus uses sarcasm or satire in verse 22 by delineating variationsof violating the Mosaic command to not murder:

4. “The purpose of this satire is to demolish the entire Jewish treatment of thiscommandment as a mere civil law” (Lenski 219).

D. Jesus speaks of the danger of anger, a sin that caries with it the penalty of deathjust as the act of murder and now says, “therefore” (Matt. 5:23-24).1. If anger caries with it the same punishment as murder, should we notreconcile our differences with others?

2. Seek forgiveness or reconciliation even before worship!E. Jesus gives a second example (vs. 25-26):1. A parable is given here illustrating one who owes another money and is beingtaken to court to settle the matter.

2. Jesus says the sensible thing to do would be to settle the matter with thecreditor before the case goes to court.

3. The interpretation is clear: Be reconciled to your brother before you are calledupon to stand before God in judgement.

III. Concluding Thoughts:The scribes and Pharisees perverted the Mosaic Law on a regular basis. Let us not be guiltyof removing a part of Jesus’ law from our minds. Such conduct leads to a false since ofsecurity regarding our salvation. If I show contempt, anger or condemn my brotherwithout just cause, I have sinned and am just as guilty as one who murders another. If Ihave just cause for condemning my brother because of his sin yet refuse to confront him ina spirit of love, again, I am a murderer because his soul is in jeopardy and I am unwillingto do anything about it.

Part IV: The authority of Jesus / Lust and AdulteryMatt. 5:27-32Introduction: The second “Ye have heard that it was said…but I say unto you statement”deals with the issue of marriage. God is interested in our hearts. Jesus’ teaching isdesigned to penetrate even the hardest hearts. A heart filled with anger and contempt is

6

the source of murder and therefore holds an equal punishment (Matt. 5:21-26). Jesus tellsus in Matt. 5:27-32 that a heart that lusts is just as guilty as a heart that moves one to theact of adultery. Again, Jesus is not explaining the Mosaic Law in the Sermon on the Mount,he is introducing, by authority, the gospel of the Kingdom (Matt. 4:23). Let’s get ourhearts right with God so that true blessedness may be experienced (Psalms 51:10).I. The Seventh Commandment (Ex. 20:14; Deut. 5:18):

A. Adultery, like murder, carried with it the punishment of death (Lev. 20:10; Deut.22:22-27).

B. The authoritative words of Jesus, “but I say unto you, that every one thatlooketh on a woman to lust after her hath committed adultery with her alreadyin his heart” (Matt. 5:28).1. The contrast is evident; looking with lust verses the actual act of adultery.2. The word “looketh” (blepon) = “to turn the eyes to anything, to look at, lookupon, gaze at: Matt. 5:28” (Thayer 103). “Look at a woman” (AG 143). “Tocast a look on” (Moulton 71).a. Blepon (VPPANM-S) (Friberg 13)b. A verb in present tense is important: it denotes action in progress (Matt.5:28; one is not merely looking, he or she is continuing to look).

3. “Lust” (hepithumesai) = “to lust after, covet, of those who seek thingsforbidden, of sexual desire; Matt. 5:28” (Thayer 238). “Sexual desire” (AG293).a. Verb aorist tense (Friberg 13)b. The aorist tense speaks of the action of looking with the intentions of lust.It is the process, action and completion.

4. The one guilty of such a lustful gaze “hath committed adultery” with thewoman in his or her mind.

5. This entire phrase is hemoicheusen “to commit adultery with, have unlawfulintercourse with another’s wife” (Thayer 417). “Commit adultery withsomeone” (AG 526).

II. Question: Is adultery in the heart grounds for putting away the guilty?A. No! It is not the act; it is simply the lustful thought of the mind that can lead tothe act!

B. Jesus said, “And if thy right eye causeth thee to stumble, pluck it out, and cast itfrom thee: for it is profitable for thee that one of thy members should perish, andnot thy whole body be cast into hell. And if thy right hand causeth thee tostumble, cut if off, and cast it from thee: for it is profitable for thee that one ofthy members should perish, and not thy whole body go into hell” (Matt. 5:29).1. Jesus gave sound law, in relation to one harboring anger or contempt againstanother, saying reconcile before judgment comes (Matt. 5:21ff).

2. This section identifies another serious state of the heart. Though adultery hasnot taken place, the heart is contemplating such thoughts.

3. The admonition is to first cut away the diseased section of the heart (Col.2:11; Rom. 2:29). Secondly, exercise self-control (Job 31:1-4; Ps. 119:37-38; Col. 3:5-8; James 4:7).

4. The Logic of our Lord is clear: if the thought of anger equals the punishmentof the act of murder and if lust carries with it the same punishment as the actof adultery, then the heart must be purified. Jesus gives the remedy for alustful gaze before it leads to the act of adultery. Cut off the part that causes

7

the sin (figuratively). The illustration indicates a cleansing of a part of thewhole, not total destruction.

III. To put away an innocent mate for unlawful reasons leads to adultery(Matt. 5:31-32):A. “It was said also, Whosoever shall put away his wife, let him give her a writing ofdivorcement”1. The Mosaic Law of Divorce (Deut. 24:1-4).2. Lawful divorce for the “unseemly” matter found in the wife (vs. 1)a. The word unseemly is from a Hebrew word ervah which means “nudity,literally (especially the pudenda) or figuratively (disgrace, blemish);nakedness, shame, unclean (ness)” (Strong’s Exhaustive Concordance ofthe Bible #6172).

b. Matt. 19:3 the Pharisees quote from Deut. 24:1 stating that the divorce for“unseemly” matters means “for every cause.”

c. Secondly, we must understand that this “unseemly” cause was notadultery. Adultery was punished by death (cf. Lev. 20:10; Deut. 22:22).

d. Divorce “was permitted on grounds of strong personal dislike (vs. 3)” (PPCVol. 3 pg. 383).

e. Evidently, a man was at liberty to put away his wife for any reason otherthan adultery, because of “the hardness of their hearts” (Matt. 19:8).

B. Divorce was evidently a custom that had to be dealt with. “The custom of givingletters of divorce was probably adopted by the Israelites in Egypt, where thepractice of writing had already found its way into all the relations of life…Mosescould not entirely abolish the traditional custom, if only ‘because of the hardnessof the people’s hearts’ (Matt. 19:8)” (Keil and Delitzsch pg. 950-951).

C. “Moses could not absolutely put an end to a practice which was traditional, andcommon to the Jews with other Oriental nations. His aim is therefore to regulateand thus to mitigate an evil which he could not extirpate” (Barnes Notes; C. F.Cook pg. 316)1. The man was to write a bill of divorcement and give it to her (Deut. 21:1).2. The woman was to leave his house and had the right to remarry (vs. 2).3. If the woman chose to remarry, she could in no way go back to her firsthusband if her second husband gave her a bill of divorcement or even if hedied (vs. 3-4).

4. Once she has been married a second time and is either given a bill ofdivorcement or her second husband dies she is “defiled” (vs. 4)a. “The second marriage of a woman who had been divorced is designated byMoses a defilement of the woman, primarily no doubt with reference to thefact that the emissio seminis in sexual intercourse rendered unclean,though not merely in the sense of such a defilement as was removed in theevening by simple washing, but as a moral defilement, i.e., blemishing,desecration of the sexual communion which was sanctified by marriage, inthe same sense in which adultery is called a defilement in Lev. 18:20 andNumb. 5:13-14. Thus the second marriage of a divorced woman wasplaced implicite upon a par with adultery, and some approach madetowards the teaching of Christ concerning marriage: ‘whosoever shallmarry her that is divorced, committeth adultery’” (Matt. 5:32) (Keil andDelitzsch pg. 951).

b. “The statement that a divorced woman, remarrying, is “defiled,” impliesthat deep view of the marriage relation given in Genesis 2:24, and

8

reiterated by Christ (Matt. 19:3-10). And it will be found, in practice, thatlight views of the sacredness of the marriage relation invariably work in thedirection of increasing facilities for divorce” (PPC Vol.3 pg. 384).

c. It is evident that what Moses was doing was allowing the divorce, eventhough it caused the woman to be defiled in the event she joined anotherman in marriage. The fact that the woman was defiled in her secondmarriage left Jesus with the opportunity to express God’s full, unabridgedmind regarding the marriage relationship in Matt. 19.

d. “Moses neither institutes nor enjoins divorce. The exact spirit of thepassage is given in our Lord’s words to the Jews’, ‘Moses because of thehardness of your hearts suffered you to put away your wives’ (Matt. 19:8).Not only does the original institution of marriage as recorded by Moses(Gen. 2:24) set forth the perpetuity of the bond, but the verses before usplainly intimate that divorce, whilst tolerated for the time, contravenes theorder of nature and of God” (Barnes Notes; C. F. Cook pg. 315-316).

D. God has always hated divorce (Mal. 2:14-16). Jesus indicates this thought inMatt. 5:32 by saying, “but I say unto you, that every one that putteth away hiswife, saving for the cause of fornication, maketh (causes KJV) her an adulteress:and whosoever shall marry her when she is put away committeth adultery”(Matt.5:32):1. Fornication: “illicit sexual intercourse in general; used of adultery Matt. 5:32;19:9” (Thayer 532).

2. The woman, who a man puts away for causes other than adultery, is now an“adulteress.” The man “causes” her to be so.a. Causes = “to cause or make” (Moulton 332). “The result of the action isindicated by the acc. And inf.; make (to), cause (someone) to, bring itabout that Matt. 5:32” (AG 681).Causes = V – I – PA - - ZS1. Verb in the present tense (on-going activity); she continues to be anadulterous while in this present condition of being unlawfully divorced.

2. The point is not when adultery occurs, Jesus infers that it has and theone who has unlawfully put away his wife is guilty of “causing” her tocommit adultery!

3. Active voice indicates the one doing the putting away causes thesituation.

b. The guilty “brings about” the act of “committing adultery” (moicheuthenai)“to commit or be guilty of adultery” (Moulton 272).1. Aorist passive (Friberg 13) (already occurred).2. Therefore the man has sinned against his wife by bringing about thematter of adultery against her if she remarries!

3. He has not only disrupted the marriage he has destroyed it.4. God’s laws tell us of only two lawful partings of spouses:a. By death (Rom. 7:2-4)b. By adultery (Matt. 19:9)c. All other causes are sinful (Cf. Matt. 196b)!

Concluding thoughts:Not only is the one who looks with a lustful eye at a woman guilty of adultery, but the onewho would put away a spouse for reasons other than fornication causes adultery.

9

Part V: The Authority of Jesus / OathsMatt. 5:33-37Introduction:The authority of Jesus Christ is depicted in strong terms during his “Sermon on the

Mount.” Indeed Jesus is the master teacher (Lk. 4:14-15; Jn. 13:13). The time was nearfor the end of the Mosaic Law and the ushering in of the law of Jesus Christ (Jer. 31:31ff;Matt. 5:17). Jesus was therefore teaching the gospel of the kingdom (Matt. 4:23). Thegospel of the kingdom was a message directed at the heart of man. Jesus illustrates this inhis authoritative statements in Matthew 5:17-48). Sin must be halted from the formationwithin man’s heart before it has opportunity to express itself in outward actions (Cf. Jm.1:14-15).I. Review: Matthew 5

A. Those who hold to the gospel of the kingdom are indeed blessed (5:1-12).B. With such blessings of happiness comes responsibility (5:13-20).C. The authoritative preaching of Jesus:1. The angry brother is a murderer (5:21-26; I Jn. 3:15).2. The lustful brother is an adulterous man (woman) (5:27-32).

II. The Swearing brother (Matt. 5:33-37):A. “Forswear” (epiorkeo): “to swear falsely, forswear one’s self” (Thayer 241; LS298). “Swear falsely, perjure oneself; break one’s oath” (AG 296).1. Perjury = “the deliberate, willful giving of false, misleading, or incompletetestimony under oath” (AHD 924).

2. Forswear = “To perjure oneself” (AHD 526).B. “Oaths” (horkos) = an enclosure, confinement; that which has been pledged orpromised with an oath; plur. Vows” (Thayer 453). “The object by which oneswears, the witness of an oath, as the Styx among the gods” (LS 568). “Performoaths to the Lord” (AG 581).1. Oath = “a solemn, formal declaration or promise to fulfill a pledge, oftencalling upon God or a god as witness” (AHD 856).

2. Vow = “an earnest promise or pledge that binds one to perform a specifiedact or behave in a certain manner, esp. a sloemn promise to live and act inaccordance with the prescriptions of a religious body” (AHD 1356).

10

III. Jesus commands no swearing of Oaths (Matt. 5:34-36):A. “Swear” (omnuo) “to call a person or thing as witness, to invoke, swear by”(Thayer 444-445).

B. “To swear” (Moulton 287).C. Swear = “to make a solemn promise; vow; to use profane oaths; curse” (AHD1227).

D. Jesus tells us not to make an oath:1. Not by the heavens2. Not by the earth3. Not by Jerusalem4. Not by thy head

E. God created all of these and they are in his control, to make an oath in the nameof any of the above is to profane the name of God. It is to swear by the name ofGod!

F. “The principle underlying all this is that men should see God in everything. Thatthe creature cannot be separate from the Creator. Therefore that calling anycreature to witness is virtually calling God. All equivocal swearing isconsequently profane” (PPC Vol. 15; pg. 218).

IV. The “speech” of the true Christian:A. Jesus said, “but let your speech be, yea, yea; nay, nay:” (3:37a).1. “Speech” (logos) “a collecting, collection, and that, as well of those thingswhich are put together in thought, as of those which, having been thought i.e.gathered together in the mind, are expressed in words. Accordingly, atwofold use of the term is to be distinguished: one that relates to speaking,and one that relates to thinking. Discourse; the act of speaking speech”(Thayer 380).

2. Such language proceeding from the heart is to be either yes or no. TheChristian is one who lives and speaks in such a fashion that he needs notaccompany his thoughts with oaths.

3. Again, Jesus is getting back to the heart of man. The integrity of man is hereaddressed. The Christian “utters every statement he makes as though itwere made in the very presence of God before whom even his heart with itsinmost thought lies bare” (Lenski Pg. 238).

B. “And whatsoever is more than these is of the evil one:” (5:37b).1. “More” or “excess” (perisson): “exceeding some number or measure or rankor need” (Thayer 505).

2. “Evil one” (ponerou): “used pre-eminently of the devil, the evil one” (Thayer530).

3. Jesus states that if one goes beyond given a direct answer of yes or no, he isbeing led by the evil one.

4. James said, “but above all things, my brethren, swear not, neither by theheaven, nor by the earth, nor by any other oath: but let your yea be yea, andyour nay, nay; that ye fall not under judgment” (James 5:12).

C. Why is this profane? Why is using God’s name or his creation in an oath of theevil one?1. Consider the third commandment: “thou shalt not take the name of Jehovahthy God in vain: for Jehovah will not hold him guiltless that taketh his namein vain” (Deut. 5:11).

11

2. The word vain is defined as “a light, flippant and contemptuous fashion”(Wood on James pg. 290).

3. Again, Jesus is getting back to the heart of man. The integrity of man is hereaddressed. The Christian “utters every statement he makes as though it weremade in the very presence of God before whom even his heart with its inmostthought lies bare” (Lenski Pg. 238).

D. “And whatsoever is more than these is of the evil one:” (5:37b).1. “More” or “excess” (perisson): “exceeding some number or measure or rankor need” (Thayer 505).

2. “Evil one” (ponerou): “used pre-eminently of the devil, the evil one” (Thayer530).

3. Jesus states that if one goes beyond given a direct answer of yes or no, he isbeing led by the evil one.

4. James said, “but above all things, my brethren, swear not, neither by theheaven, nor by the earth, nor by any other oath: but let your yea be yea, andyour nay, nay; that ye fall not under judgment” (James 5:12).

E. Why is this profane? Why is using God’s name or his creation in an oath of theevil one?1. Consider the third commandment: “thou shalt not take the name of Jehovahthy God in vain: for Jehovah will not hold him guiltless that taketh his name invain” (Deut. 5:11).

2. The word vain is defined as “a light, flippant and contemptuous fashion”(Wood on James pg. 290).

3. We are to respect, honor, glorify and reverence the name of God. God’sname is not to be used in a flippant, light or contemptuous fashion. Jesusillustrates to us that expressing oaths in areas of God’s creation are linked tothe name of God and is therefore profane.

4. Consider the use of euphemisms today (“the substitution of an inoffensiveterm for one considered offensive).a. Gosh = “used to express mild surprise or delight. Alteration of God” (AHD568). “A minced form of God: often used interjectionally as a mild oath.”(Century Dictionary).

b. Gee = “used as a mild expletive or exclamation of surprise. [Alteration ofJesus]” (AHD 551).

c. Golly = “Used to express mild surprise or wonder. [Alteration of God]”(AHD 567).

d. Gad = “Euphemism for God. [Alteration for God]” (AHD 543).e. “Good heavens”f. “For heavens sake”

Concluding thoughts:Jesus adjures us all to tell the truth at all times. We need not accompany our languagewith statements of oaths. Our speech should be yea or nay. Again, we see the necessityto handle aright the word of truth (II Tim. 2:15). Jesus tells us not to swear, yet Hetestified of his deity under oath to God (Matt. 26:63-65). Not only Jesus, but also Paulused oaths in the name of God. What shall we conclude? There is only one conclusion.Jesus speaks of a flippant irreverent use of the name of God and his creation in the Sermonon the Mount. Apparently the Jews of His day were in the practice of making oaths on acasual basis. Jesus settles the matter by eliminating flippant irreverent oaths altogether.Such language must be eliminated from the Christians vocabulary. Jesus said such

12

language is of the devil and James said that such language would only see the user facecondemnation.

Part VI: The Authority of Jesus / The Spirit of Retaliation (Vengeance)Matt. 5:38-42Introduction: The Scribes and Pharisees abused the judicial aspect of the Mosaic Law.They treated murder, adultery and oaths as a mere violation of civil law. Apparently thescribes and Pharisees were using the Law of Moses to defend personal revenge as well(Matt. 5:38-42).I. The Mosaic Law on compensation:

A. “An eye for an eye and a tooth for a tooth” (Ex. 21:24; Lev. 24:20; Deut.19:21)

B. A judicial system of laws designed to thwart stealing, killing, mistreatment etc.II. The Kingdom Gospel (Law of Christ) on revenge:

A. “But I say unto you, Resist not him that is evil” (Matt. 5:39).1. To resist is to “to set one’s self against, to withstand, resist, oppose; Rom.9:19; 13:2; II Tim. 4:15; Matt. 5:39; Lk. 21:15; Acts 6:10; Gal. 2:11; Eph.6:13; II Tim. 3:8” (Thayer 45).

2. A disposition of heart directed toward the evil one is here explained.B. Jesus gives four examples to expose the truth:1. “Whosoever smiteth thee on thy right cheek, turn to him the other also”a. The Law of Christ provides judicial protection against wrong doing just asthe Mosaic Law (Cf. Rom. 13:4).

b. However, to take men before the court system over frivolous matters iscondemned in the Law of Christ (Cf. I Cor. 6:7ff).

c. To be slapped in the face has always been a common mode of insult (Cf. IKings 22:24; Lam. 3:30; Matt. 26:67; Jn. 18:22; 19:3; II Cor. 11:20).

d. To be humiliated in such a case raises feelings of “saving face.” We oftenwant to “fight fire with fire” or “oppose violence with violence.” Revenge isthe norm for the worldly!

e. Generally, forgiveness will prevent the second blow (Prov. 25:21-22).2. “If any man would go to law with thee, and take away thy coat, let him havethy cloak also”a. Solomon said God will have the last word in such ill treatment (Eccl. 5:8).b. The coat was the inner garment worn by the Jews and the cloak the outermore costly garment(Cf. Ex. 22:26; Deut. 24:12-13). Again, vengeful bitterness is not the

answer!3. “Whosoever shall compel thee to go one mile, go with him two” (Matt. 5:41)a. “The custom alluded to is said to have originated with Cyrus, king ofPersia, and it empowered a government courier to impress both men andhorses to help him forward” (McGarvey pg. 245). Such a disposition“requires a cheerful compliance with the demands of a tyrannicalgovernment” (McGarvey pg. 246).

b. Yes it is often annoying to be compelled as such, yet the admonition is tobe clear from bitterness and vengeance.

4. “Give to him that asketh thee, and from him that would borrow of thee turnnot thou away”

13

a. The issue of bitterness and revenge is before us. Apparently Jesus has inmind the individual who has spitefully wronged or harmed another.

b. The admonition is to give this one in their time of need (Gal. 5:22-23;6:9).

III. Practical Application (I Cor. 14:33; II Tim. 2:15):A. Do not oppose evil men (Matt. 5:39) vs. oppose evil men (Cf. II Tim. 4:15;Gal.2:11; Eph. 5:11-12; 6:13; I Jn. 4:1ff).

B. Jesus tells us to turn the cheek (Matt. 5:39b) vs. not turning the other cheek (Jn.18:23; Acts 23:1ff) (Cf. II Cor. 4:17).

C. Jesus instructs us to give not only our coat but also those things the law has noauthority to take (Cf. Ex. 22:26; Deut. 24:12-13). The ability to be wrongedwithout being embittered!

D. Jesus instructs us to go another mile with the one that would compel us to carrytheir load. Should we allow individuals to take advantage of us (Matt. 10:16;Acts 5:29)?

E. Jesus tells us to give to the one who asks and not to turn away from one in needyet both the Lord and Paul seemed to contradict this (Jn. 6:22ff; II Thess. 3:10-12).

Concluding thoughts:The spirit of revenge, malice and anger against another is foreign to NT Christians. One’spersonal loss, whether that be in the form of humiliation, ill treatment or even time is notto cause actions of retaliation in the Christian. To seek compensation for such loss is to beselfish and void of spiritual understanding (I Cor. 1:18). The author of Hebrews said,“vengeance belongeth unto me (God), I will recompense” (10:30). Let civil law handle itsviolation yet let us as Christians cleanse our minds of a vigilante spirit.

Part VII: The Authority of Jesus / The Spirit of Love and Perfection:Matt. 5:43-48Introduction:One of the most widely misunderstood words in the koine Greek is the word agape

(love). Paul said, “put on love which is the bond of perfectness” (Col. 3:14). The word“bond” here is important. Thayer defines it as “that which binds together, that in which allthe virtues are so bound together that perfection is the result, and no one of them iswanting to that perfection” (601). Love then is the adhesive that joins duty withknowledge. To love is to be perfect. To be perfect is to think right. Directional thinking (ICor. 2:14-3:3) is the indicator of one who loves. Love is what sees the human project asuccess in the eyes of God and makes us like God.I. The Law of Moses on Love (Leviticus 19:17-18):

A. The love of the Israelites had its limits (Ex. 23:4-5).B. Their “neighbor” (Leviticus 19:17) was none other than the “children of thypeople” (vs. 18).

C. The true enemy of the Israelite was the Gentile out of covenant with God (Deut.7:1-2; 22-24; Ps. 139:21-22).1. The Gentile could become a proselyte (Ex. 12:43-50; Lev. 17:8-9; 22:17-19;Num. 15:14ff).

14

2. Deut. 23:1-3 put strict limitations on proselytes. This ban however was lattereased as Ruth was a Moabite and Tobiah was an Ammonite (Cf. Ruth 1:4;Neh. 13:1-9).

D. Conclusion: the enemy of Matt. 5:43 (Lev. 19:17) was the non-proselyte Gentile.II. The authoritative words of Jesus, “but I say unto you, Love your enemies,

and pray for them that persecute you” (Matt. 5:44):A. Jesus states the boundless limitations of love. Not only are citizens of the NewKingdom to love their own, but their enemies as well.

B. The enemies Jesus alludes to would be those who are not members of the NewKingdom, the church.

C. Such loving conduct has purpose: “that you may be sons of your Father who is inheaven”1. Sons of God (I Jn. 3:1; Gal. 3:26):a. As sons of God we share the same character as God (Matt. 5:48; I Pet.2:21-22).

b. Such character loves souls no matter what their social, ethnic, economic orreligious background may be.

2. “For he maketh his sun to rise on the evil and the good, and sendeth rain onthe just and the unjust” (Matt. 5:45).a. God is not a respecter of persons, it is his will that ALL will come torepentance (Rom. 2:5-13; II Pet. 3:9).

b. God does not limit his love to only those who love him (Matt. 5:46-47; Cf.Rom. 2:4).

III. Practical application demands a defining of love and perfection:A. What is love? Col. 3:14; I Jn. 2:5; 4:8; 5:3; II Jn. 1:61. Love (agapao) “to have a preference for, wish well to, regard the welfare of”(Thayer 3).

2. “To love, value, esteem, feel or manifest generous concern for, be faithfultowards; delight in” (Moulton 2).

B. What is perfection? (Lev. 11:44; Deut. 18:13; Matt. 5:48; II Cor. 13:11; Eph.1:4; I Jn. 4:12, 16-18; I Pet. 1:15-17). Consider three NT forms of Perfection:1. Perfection through the blood of Jesus Christ (Heb. 9:9; 10:1; 12:23).Cleansed from sin (Matt. 26:26ff; II Cor. 7:1).

2. Teleios: (Perfect): A--NM-P (Frieberg 608). Adjective; this is a mindset, oneof maturity, one governed by the word of God. This perfection is actively andpresently giving diligence and pressing onward in their unsatisfied hunger ofthe word of God.a. “The more intelligent, ready to apprehend divine things, I Cor. 2:6; of mindand character, one who has reached the proper height of virtue andintegrity: Matt. 5:48; 19:21; Phil. 3:15; James 1:4” (Thayer 618).

b. “Perfect in some point of character, without shortcoming in respect of acertain standard {add Col. 4:12}” (Moulton 400).

3. Teleioo: (Perfect): VIRP--XS (Friberg 608) The verb is passive, it has alreadyoccurred! This perfection is the end result of one’s faith, it is to reach yourfinal goal.a. “To bring one’s character to perfection; Phil. 3:12” (Thayer 618).b. “To be brought to the goal, to reach the end of one’s course, Luke 13:32;Phil. 3:12; Heb. 11:40; 12:23” (Moulton 401).

C. Consider Phil. 3:12-15:1. Both words are used; i.e., teleioo (vs. 12) and teleios (vs. 15).

15

2. Notice the word “press” (dioko) used between the two “perfections” (vs. 12b).Press is a present tense verb (Friberg 608) which indicates its action isongoing!

3. Paul had not obtained perfection of mind (vs. 12) yet he is ever “pressing”forward to achieve that perfection. This pressing is the mind of perfection invs. 15.

4. The perfect mind has not obtained perfection but is one that is “putting on,”“pressing” and “giving diligence” in that direction. Indeed it is a state of mind!(Compare Phil. 3:12-15; II Peter 1:3-11 Colossians 3:12-17).

D. God’s desire for Christians to grow spiritually:1. Consider II Tim. 2:4, “God would have all men to be saved, and come tothe knowledge of the truth.” Does that mean that we must have a “perfectknowledge” to be saved? No. Does that mean we can justify sin saying, “well,I’m growing?” No.

2. With increased knowledge comes increased responsibilities (Luke 12:48).3. The mind that gives diligence is the mind that is perfected in Christ Jesus(Heb. 5:11-6:1).

Concluding thoughts:God demands perfection of his disciples. He has provided a way of perfection through

the blood of his son. Secondly, God’s laws help us in our process of giving diligence toachieve biblical perfection. To give diligence toward perfection is to love (Cf. I Jn. 4:12;16-18). Jesus demands this perfection in Matt. 5:48. Perfection is a state of mind. Acharacter that is mature (Heb. 5:14). Perfection’s association to love is found in the valueone places not only on their own soul, but the souls of others. This mind is willing torepent of wrong and help others to do the same. To be perfect as God is perfect (Matt.5:48) is to seek the betterment of mankind as does God. Herein are we like God, we areindeed his sons! As his sons, we will achieve our ultimate goal of perfection when we havefinished this course of life.

Part VIIIMatters of the Heart/ AlmsdeedsMatt. 6:1-4Introduction:

Jesus proclaims in his mountain sermon that “except your righteousness shall exceedthe righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdomof heaven” (Matt. 5:20). The scribes and Pharisees “loved the glory that is of men morethan the glory that is of God” (Jn. 12:43). They loved to do their righteousness before menthat they might be seen. Almsgiving, prayer and fasting were all pretenses to gain publicsupport. In the sixth chapter of Matthew, Jesus continues his preaching concerning theissue of the heart. Jesus demands men to work their righteousness before God with anupward look solely to their heavenly reward.I. A solemn warning (Matt. 6:1):

A. Jesus said, “take heed…”1. One word in Greek (prosechete)

16

2. “To attend to one’s self, i.e. to give heed to one’s self, to guard one’s self, i.e.to beware… to take heed lest one do a thing” (Thayer 546).

B. The warning is that men would not do deeds of “righteousness before men, to beseen of them.”1. Righteousness (dikaiosunen):a. “Generosity, alms; Matt. 6:1; II Cor. 9:10” (Moulton 102).b. “Mercy, pity esp. as exhibited in giving alms, charity, to practice the virtueof mercy or beneficence, to show one’s compassion” (Thayer 203).

2. The warning is against putting on a public display of generosity and mercy forthe purpose of being seen of others.

II. Instructions regarding giving “alms” (Matt. 6:2):A. What is “giving alms?”1. “The benefaction itself, a donation to the poor, alms Lk. 11:41; 12:33; Acts3:2, 10; 9:36; 10:4, 31” (Thayer 203).

2. “Charitable giving” (AG 249).B. Give so that your right hand knows not that your left hand has done the gooddeed. Be discrete, make this spirit a part of you that knows no other way.

C. The negative would be to “sound the trumpet.” A figurative way of saying, “heyeveryone, look what I am doing for this poor guy!”

D. It has been said that a trumpet container was placed in the courtyard of thetemple for alms giving. When the scribe or Pharisee donated, they would chimethe trumpet so that all knew what they did.

E. Jesus removes ostentation in religious service acts. The heart must perform almsout of a spirit of mercy for the one in need!

F. Those who seek the glory of man get their reward, the praise of men.G. Those who secretly do almsdeeds for mercy sake shall receive their heavenlyreward (vs. 4).

III. Care for the needy in the OT (The poor you have with you always cf. Deut.15:11):A. God’s mercy is seen in his laws regarding the poor (Deut. 15:7-11).B. Once per year the poor were allowed to “glean” the fields (Lev. 19:9-10 etc.).C. No man could legally charge a poor man interest on a loan (Lev. 25:35-38).D. If a man could not maintain himself and his family, no one was to sell food to theman for profit (Lev. 25:37).

E. The year of Jubilee allowed a poor man who had sold himself to slavery or soldhis land to regain either his freedom or land. Every 50 years counting from theDay of Atonement was a year of Jubilee (Lev. 25:25-28; 47-55).

F. Lastly, the poor needed atonement just as the rich; however, they did not havethe flocks that many of the sacrifices at the altar required. God allowed for thepoor by reducing their price for atonement (Lev. 14:21ff; 27:8).

G. These commands were for the children of Israel alone; i.e. they were to take careof their own.

IV. Care for the needy in the NT (The poor you have with you always; Matt.26:11):A. Individual responsibility:1. Respecting the rich over the poor is sinful (James 2:1-9).2. Pure religion is to help the needy in their affliction (James 1:27).3. Individual Christians that have needy parents or relatives are to help them:

17

a. I Tim. 5:8, “But if any provideth not for his own, and specially his ownhousehold, he hath denied the faith, and is worse than an unbeliever.”

b. Again, Paul states, “let not the church be burdened” (I Tim. 5:16).c. William Hendriksen recorded a Dutch proverb that seems to say it all: “itfrequently seems easier for one poor father to bring up ten childrenthan for ten rich children to provide for one poor father.”1

4. Finally, understand that every Christian has a responsibility to help any and allwho are in need “as we have opportunity” (Gal. 6:6-10).a. Pronouns indicate individual action.b. Vs. 10 contrasts the individual with the church.c. Opportunity (kairos): “a measure of time; opportune or seasonable time;Acts 24:25; Gal. 6:10” (Thayer 318).

B. Church responsibility:1. The Lord’s treasury is to be used for the saints alone.2. Apostolic examples: (Acts 11:27-30; Rom. 15:26-28).3. Limitations on use of treasury:a. Must be need.b. Individual must not have relatives that can care for them.c. Widows who are cared for must be over 60 years old, wife of one man withno children or grandchildren to care for her (I Tim. 5:9).

4. Again, the church is not to be burdened with frivolous claims of need that itmay do its God ordained work of evangelizing the lost, edifying the saints andcaring for the true needy.

Concluding thoughts:Indeed God is merciful yet he will not be taken advantage of. The apostle Paul said, “if anywill not work, neither let him eat” (II Thess. 3:10). Jesus commands a spirit of generosityand kindness upon all who would be called of God. This disposition seeks not the accoladesor grandeur of man’s praise, but does so with a heart of love and compassion for our fellowman. Such generosity has strict guidelines that must be followed. First, the heart must bewilling to give of time, energies and monies if needed. Secondly, the individual Christian isnot bound by the same restrictions as the church. The individual may do good to “all men”as they have opportunity. Thirdly, the church of Jesus Christ is commanded to performacts of benevolence; however, those acts are limited to needy saints.Part IXMatters of the Heart / PrayerMatthew 6:5-15Introduction:The American heritage dictionary defines prayer as; “A reverent petition made to God or

another deity. An act of communion with God, such as a confession, praise, orthanksgiving. A fervent request.” (973). The scribes and Pharisees revealed their trueallegiance to God by their ostentatious practices of alms-deeds and prayer. They gave tothe poor so that others would see their alleged righteousness. Secondly, Jesus said theyprayed in public to be seen of men (Matt. 6:5). Again, our righteousness must exceed the

1 William Hendriksen. New Testament Commentary on Thessalonians, Timothy and Titus pg. 169

18

righteousness of the scribes and Pharisees (Matt. 5:20). The heart of the scribe andPharisee was not set on pleasing God (Jn. 12:43). One is left questioning whether thescribes and Pharisees truly had faith in Jehovah God. God seemed to be a business or evena way of holding preeminence over others. Self-interest rather than humble adoration ofGod motivated these pseudo teachers of religion.I. Jesus gives instructions on prayer (Matt. 6:5-15):

A. How not to pray (6:5-8):1. The common denominator of the ostentatious worship of the scribes andPharisees: “that they may be seen of men” (6:1, 5, 16).a. Standing and praying in the synagogues.b. Standing at the busy corners of the streets.c. Their reward is immediate, the praise of men!

2. Do not use “vain repetitions.”a. “To repeat the same things over and over, to use many and idle words, tobabble, prate” (Thayer 99).

b. “To say the same thing over and over” (LS 148).c. Such repetition supposes to inform God of what he already knows (Cf.6:8).

B. Jesus tells us how to pray (the model prayer) (Matt. 6:9-13):1. Addressing God (6:9):a. Begin by acknowledging God’s spiritual relationship to us:1. God is our spiritual Father:2. This relationship is made possible through Jesus Christ:a. Man is considered a son of his Father Jehovah God (Gal. 3:26).b. Man can be considered the son of the devil (Jn. 8:44).

b. Secondly, the address is to glorify the name of God. His name is“hallowed.”1. “To render or acknowledge to be venerable, to hallow” (Thayer 6).2. “Treat as holy, reverence of pers. I Peter 3:15 (Isa. 8:13); Isa. 29:23;Ezk. 36:23; Matt. 6:9” (AG 9).

2. The body of a prayer (6:10-11):a. Pray for the kingdom of God (6:10).1. The kingdom of God (the church) has already been established (Acts2).

2. Pray therefore for the enlargement of the church:a. Pray for open doors of opportunity to preach (I Cor. 16:8-9).b. Pray for saints to remain steadfast in the faith (I Cor. 15:58).c. Pray that saints grow spiritually in the knowledge of Jesus (I Pet.2:1).

b. Pray for daily sustenance (6:11):1. Physical bread: Certainly all need daily food to sustain themselves in life.Such sustenance shall keep us alive and capable of giving God glory.

2. Spiritual bread: Again, all need this bread as well. Such bread shallcause one to never hunger again (Jn. 6:26-35).

3. Paul prayed that the saints of God in Ephesus would be filled with thisbread (Eph. 3:14-19).

c. Pray for the forgiveness of debts or sins (6:12):1. “That which is owed; in imitation of the Chaldean… (which denotes bothdebt and sin), metaph. Offence, sin” (Thayer 469).

19

2. “One who fails in duty, a delinquent, offender Matt. 6:12; a sinner, Luke13:4” (Moulton 296) (Consider I Jn. 3:4).

3. “That which is owed, a debt” (LS 580).4. Simon of Samaria was commanded to do so (Acts 8:22) as are we (I Jn.1:8 – 2:3).

3. Conclusion to prayer: a fervent request to be guided in paths of righteousness!a. “Bring us not into temptation, but deliver us from the evil one” (6:13):1. “Enticement to sin; being tempted James 1:12; temptation fromwithout and from within, that can be an occasion of sin to a person: Matt.6:13; Lk. 11:4” (AG 640).

2. “An experiment, attempt, trial, proving; the trial of man’s fidelity,integrity, virtue, constancy; of a condition of things, or a mental state, bywhich we are enticed to sin, or to a lapse from faith and holiness”(Thayer 498).

b. God does not tempt man to sin (James 1:13-15).c. Man is delivered by the evil one (the devil) by drawing closer to God (James4:7-8).

d. As we forgive so shall we be forgiven (6:14-15).II. Prayer to God in the OT:

A. The first apparent mention of prayer is in Genesis 4:26. Moses states, “At thattime (days of Seth and Enosh), men began to call upon the name of the Lord.”

B. Abraham prayed for Sarah to have a child (Gen. 15:1-4).C. Hannah prayed for a son making a vow to God if the petition would be granted (ISam. 1:10ff).

D. Solomon’s memorable prayer for wisdom (I Kings 3:5-9).E. Hezekiah’s two prayers: One for a defeat of the Assyrians that all nations wouldknow that Jehovah is God (II Kings 19:15-19) and the other for length of life (IIKings 20:1-7).

F. Nehemiah prayed for God’s favor (Neh. 2:4).III. Prayer in the NT:

A. Jesus prayed at every important event in his life:1. His baptism (Lk. 3:21).2. The Transfiguration (Lk. 9:29).3. Before the selection of the twelve disciples Jesus spent all night in prayer (Lk.6:12).

4. Jesus prayed for unity among believers (Jn. 17).5. Jesus gave thanks to God (Jn. 6:11; 11:41; Matt. 26:27).6. Jesus prayed for Peter (Lk. 22:31ff).7. In the Garden of Gethsemane before His Crucifixion (Matt. 26:36-46).8. Jesus prayed while being crucified (Lk. 23:34).

B. The apostles of Jesus Christ prayed regularly:1. All the apostles, while awaiting the promise of Jesus, continued in prayer(Acts 1:14).

2. Peter prayed often on his rooftop (Acts 10:9).3. Paul gave thanks to God on a regular basis for the faithfulness of brethren (ICor. 1:4; Col. 1:3; I Thess. 1:2ff etc.).

4. Paul gave God thanks for comfort in times of trials (II Cor. 1:3ff).5. Paul prayed earnestly that brethren would grow spiritually (Eph. 3:14-20; Col.1:9ff).

6. Paul exhorted all Christians to pray for the lost of the world (I Tim. 2:1-4).

20

IV. When should we pray?A. David prayed three times a day (Psalms 55:17).B. Daniel prayed three times a day (Dan. 6:10).C. Jesus prayed often in the morning (Mk. 1:35-38; Lk. 4:42ff), in the evening (Lk.6:12; Matt. 26:36-46) and in private (Lk. 5:16).

D. Let every Christian pray always (I Thess. 5:17-18).V. Will God answer our prayers?

A. II Cor. 12:7-10B. Romans 8:28

Conclusion:Prayer is a fervent request to God recognizing his supreme power and majesty. Such

communication is made with purpose. Productive prayer is not measured by the number ofpeople who see us pray but by what our prayer accomplishes. What then is the purpose ofprayer? Prayer is to be conducted by believers for the purpose of giving God glory, forgrowth of His Kingdom, for forgiveness of sins, for deliverance in times of temptation andto thank Him for his rich blessings. Prayer accomplishes much (James 5:16). Though wemay not receive the answer we so desire (II Cor. 12:8-9), we can rest assured that ourGod cares for us and does what is best for us (Rom. 8:26-28). Pray often!

Part IXMatters of the Heart / FastingMatthew 6:16-18Introduction:The ostentatious practices of the scribes and Pharisees were an abomination to Jehovah

God (Matt. 5:20). These Jews gave alms merely to be seen of men as religious (6:1-4).Secondly, Jesus convicts them of their prayers of hypocrisy (6:5-15). Finally, Jesuscondemns the ostentatious practice among them regarding fasting (6:16-18). These threeareas revealed what was truly in the hidden heart of the scribes and Pharisees. Theiroutward acts of piety toward God were conducted for the sole purpose of being “seen ofmen” (6:1, 5, 16).I. Defining the word “fast”

A. OT: The Hebrew word used is “sum” defined as “cover the mouth” (Unger’s BibleDictionary 401). “Afflict oneself or humble oneself” (ISBE V. 2; pg. 284).

B. NT: The Greek word is nesteuo meaning, “abstain” (Unger’s Bible Dictionary401). “To abstain as a religious exercise from food and drink” (Thayer 425).

II. Instructions on fasting:A. How not to fast (Matt. 6:16):1. Do not have a “sad countenance”a. Skuthropoi = “a sad and gloomy countenance” (Thayer 580).b. “Of a stern, morose, sour, gloomy, or dejected countenance” (Moulton370).

2. Do not disfigure your face (Matt. 6:16):

21

a. Aphanizousin = “to deprive of lustre, render unsightly; to disfigure”(Thayer 88).

b. “Disfigure in hypricritical sadness” (LS 137).c. “It is said that they (scribes and Pharisees) were often in the habit ofthrowing ashes on their heads and faces; and this, mixing with their tears,served still farther to disfigure their faces” (Barns on Matthew; pg. 69).

d. “Literally they deform their faces by letting the hair go untrimmed, puttingashes on the head, and assuming a woebegone expression; this was alldone to be seen of men, to attract attention to their assumed piety” (H.Leo Boles on Matthew pg. 163).

3. Those who fasted in this manner shall receive their reward; the accolades andsympathy of men and not God.

B. How to fast:1. Anoint thy head, and wash thy face (Matt. 6:17).a. The Jews were accustomed to washing and anointing with oil at everymeal (Mark 7:2,3; 11:13; Jn. 12:3).

b. The point; do not change anything that would indicate a fast!c. This illustrates a heart not looking to gain piety among men but to gainfavor in the eyes of God.

2. God will reward as the fasting has remained between thee and he.III. History of fasting:

A. OT history of fasting:1. The Mosaic Law prescribed one fast on the tenth day of the seventh month(The Day of Atonement {Lev. 16:29}). The Israelites were “afflicting theirsouls” (Lev. 16:29) because of the sin that rested upon them.

2. Other times of fasting are found in Israel’s history:a. Times of national emergency or distress (Judges 20:26; I Sam. 7:6; IIChron. 20:3; Ezr. 8:21-23; Neh. 1:4; Est. 4:16; Jer. 36:9).

b. Times of repentance (I Kings 21:27; Neh. 9:1).c. Times of prayer (II Sam. 12:16; Ps. 35:13).d. Times of mourning (II Sam. 1:12; 12:21; Isa. 31:13).e. Fasting during and after the Exile:1. The ninth day of the fourth month for the fall of Jerusalem (II Kg.25:3ff).

2. The tenth day of the fifth month for the destruction of the temple (Cf.Jer. 52:12ff).

3. The second day of the seventh month, for the murder of Gedaliah (IIKg. 25:23-25).

4. The tenth day of the tenth month for the first attack on Jerusalem (IIKg. 25:1).

3. Length of a fast:a. One day (I Sam. 14:24; II Sam. 3:35).b. One night (Dan. 6:18).c. Three days (Est. 4:16).d. Seven days (I Sam. 31:13; II Sam. 12:16-18).e. Forty days (Ex. 34:28; I Kg. 19:8).

B. NT history of fasting:1. Times of mourning: Jesus did not bind fasting on his disciples because therewas no time for mourning while he was on earth (Mark 9:14-15).

2. Jesus fasted before His temptation (Cf. Matt. 4:2; Mk. 1:13).

22

3. Those who practiced fasting were warned of ostentatious practices by bothJesus (Matt. 6) and the prophets of old (Isa. 58:5; Joel 2:13; Jer. 14:12).

4. The apostle Paul fasted after seeing Jesus on the road to Damascus (Acts9:9).

5. Paul fasted before his first tour of preaching (Acts 13:2ff).6. As Paul is being delivered to Rome as a prisoner, he fasted for fourteen daysduring the storm in the Mediterranean Sea (Acts 27:33).

IV. Practical applications: Did Jesus or the apostles command fasting on NTChristians?A. “Superstitious ignorance could easily interpret this compulsion into an expressionof divine will, and so consider fasting as a religious duty. It was believed that thegods were jealous of the pleasures of men and that abstinence would propitiatetheir favor. As a result we find that fasting as a religious duty is almostuniversal” (Unger’s Bible Dictionary pg. 401).

B. Consider Paul’s statement to the Roman brethren: “Let not him that eateth setat nought him that eateth not; and let not him that eateth not judge him thateateth: for God hath received him” (14:3). Though this text is speaking ofeating or not eating meats the principle remains the same. “The kingdom of Godis not eating and drinking, but righteousness and peace and joy in the HolySpirit” (14:17).

C. A test of fellowship can in no way be imposed upon the man who decides byconviction to eat or not eat in a fast. “Destroy not with thy meat him for whomChrist died” (14:15b).

D. Paul told the Corinthian brethren, “But food will not commend us to God: neither,if we eat not, are we the worse; nor, if we eat, are we the better” (I Cor. 8:8).

Conclusion:History reveals that the purpose of fasting is for sorrow, distress, and repentance. One

who would conduct a fast for these purposes would certainly have to follow the regulationsset down by our Lord in the Sermon on the Mount. Rid yourself of any ideas of gainingsympathy and piety among men. The act has purpose and that purpose is between the onefasting and God alone. Neither Jesus nor the apostles anywhere enjoin the practice offasting upon NT Christians. The one who fasts today is no better off than the one who doesnot fast (compare I Cor. 7:19).

Part XMatters of the Heart / Seek first the kingdom of God!Matthew 6:19-34

Introduction:A story is told of a rich man named David, an owner of a beautiful mansion, giving a

friend a tour. David directed the attention of his visitor to valuable pictures and otherarticles of treasure, expecting to be praised for his taste; but the moralist said, “Ah, David,

23

these are the things that make death terrible!” The ostentatious practices of the Phariseesare now put in contrast with what God desires from the heart of man.I. The treasure of an individual’s heart (6:19-21):

A. “Treasure”1. “To collect and lay up stores or wealth, treasure up” (Moulton 195).2. “The things laid up in a treasury; collected treasures” (Thayer 290).

B. Two treasuries contrasted:1. The accumulation of goods of this world.a. These treasures would be subject to moths, rust and thieves.b. These treasures have a fixed life.c. The Pharisees and scribes sought for this treasure: The accolades andsympathy of their fellow man (6:1-18).

2. The accumulation of heavenly treasures.a. To achieve the heavenly reward is to be the ultimate success in life.b. No moths, rust or thieves have the power to take this treasure from you.

C. Where thy treasure is, there will thy heart be also (6:21).1. The human mind (bible heart) is the storehouse, bank or treasury.2. The mind that accumulates the worlds’ goods will receive the temporalreward.

3. The mind that accumulates spiritual treasures shall have an eternal reward:a. The heart acceptable to God is he who mines the scriptures for wisdom(Eph. 2:1-5).

b. The heart that truly says, “thy testimonies also are my delight and mycounsellors” (Psalms 119:24).

II. Where is your heart? (6:22-24):A. The “single” eye:1. “In which there is nothing complicated or confused” (Thayer 57).2. “Simple, uncompounded; sound, perfect” (Moulton 40).3. “Simple, absolutely true” (LS 94).4. “Singleness of purpose keeps us from the snare of having a double treasureand consequently a divided heart” (Vines 1048).

B. “Jesus therefore represents our affections as if they were an eye” (McGarvey256).

C. The eye that is single; i.e., absolute true in purpose to serve God, shall cause theentire body to be filled with light (6:22b).1. Light = “To a lamp are likened – the eye, i.e. which shows the body whichway to move and turn” (Thayer 384).

2. The very words of the prophets as to foretold of Jesus was a lamp that lit theway for others to find truth in Jesus (II Pet. 1:19).

D. Contrast: The “evil eye” is not single in purpose. The evil eye designs planswhereby the flesh may be satisfied in a temporal way. Notice that if the eye isnot single, the whole body is defiled in darkness (6:23).

E. God will not accept a purpose within man that is divided. Jesus said either youare with me or you are against me (Matt. 12:30).1. “Ye cannot serve God and mammon” (6:24b).a. “Wealth and riches” (Moulton 257).b. “What is trusted in” (Thayer 388).c. “Riches” (Smith’s Bible Dictionary 377).d. “Refers to wealth, property, anything of value. The word stod in antitheticparallelism to God.” (ISBE; V. 3; pg. 232).

24

e. “Here personified as the god of this world” (McGarvey 257).2. The scribes and Pharisees claimed a dual loyalty which is impossible with God.Either we seek his treasures or the treasures of the world. We must makethe decission.

III. Are you anxious? (6:25-32):A. The word anxious is used 4 times from verse 25-32.1. Anxious = “to be troubled with cares” (Thayer 400).2. “To expend careful thought, to concern one’s self” (Moulton 263).

B. Jesus said not to be anxious for:1. Your life2. What you shall eat3. What you shall wear4. Extended life

C. God will certainly see to these necessities of life (6:25-32).IV. Where should our energies, concerns, treasure and purpose be directed in

life? (6:33-34).A. The word “seek” (6:33) is of utmost importance to this text.1. “Strive for” (Moulton 182).2. “Desire to possess” (AG 339)

B. Consider: Phil.3:12-14; 2 Pet. 1:10,11C. The Kingdom of God is to be the chief aim that every Christian strives for.

Conclusion:One man has aptly said, “the all-absorbing desire of humanity is happiness.” What is itthat drives you forward? What gives you true happiness in life? The person who finds truehappiness will be the one who has single-mindedly searched out the scriptures. The onewho puts his or her wholehearted trust in Jehovah God. Truly the blessed man is one whohas put the things of this world in their proper order and seeks first the kingdom of God!Death may be terrible or it may be the greatest joy we ever experience. The choice is yoursand mine.

Part XIMatters of the Heart / JudgingMatthew 7:1-6Introduction:Jesus continues distinctive preaching against the religious hypocrisy of his day. He

identifies the supposed pious men calling them by name; i.e., the scribes and Pharisees(Cf. 5:20). These were the false teachers of Jesus day. They put the traditions of menbefore the word of God (15:3). For this cause Jesus says at the conclusion of this sermon,“beware of false prophets, who come to you in sheep’s clothing, but inwardly are raveningwolves” (7:15). These men were guilty of murder, adultery, making false oaths ofblasphemy, vengeance and hypocritical piety in the form of the ostentatious religiouspractices of giving to the poor, praying, and fasting. The treasure in their heart was set onthe world rather than on God. Chapter seven of Matthew opens with the issue of judging.

25

Apparently the scribes and Pharisees had no problem with judging everyone else, yet theycould not see the enormity of their own faults.I. “Judge not, that ye be not judged” (7:1):

A. Judge (krino):1. “To pronounce judgment; to subject to censure; of those who act the part ofjudges or arbiters in the matters of common life, or pass judgment on thedeeds and words of others: of those who judge severely (unfairly), findingfault with this or that in others Matt. 7:1; Luke 6:37; Rom. 14:3, 10, 13”(Thayer 361).

2. “To judge, to assume censorial power over, to call to account” (Moulton241).

3. “To judge crooked judgments, i.e. to judge unjustly” (LS 450).4. “Of the judgment which people customarily pass upon (and thereby seek toinfluence) the lives and actions of their fellowmen. Judge, pass judgmentupon, express an opinion about” (AG 452).

B. What does this mean?1. Consider the fact that the exact word, krino, is used in Romans 14:13, “let usnot therefore judge one another any more:”a. The judgement under consideration is in matters of indifference (Cf. boldtype above).1. No man has the authority to belittle or censure another in matters ofindifference.

2. Paul said, “destroy not with thy meat him for whom Christ died” (Rom.14:15).

b. Secondly, judgements passed on others that are not based on theauthority of Jesus Christ.1. The Pharisees who became Christians tried to do this to the Gentiles(Acts 15:5).

2. Paul termed this kind of judgement as a “different gospel” (Gal. 1:6; ITim. 1:3).

2. Jesus said, “Judge not according to appearance, but judge righteousjudgment” (Jn. 7:24). Such examination of the concept of judging helps usto understand further that Romans 14 is dealing in matters of indifference, notdoctrine.a. Judging according to “appearance” (opsis) “the outward appearance, look”(Thayer 471). “Aspect (particular facial expression, appearance to the eye)of a person or thing” (LS 582).

b. “But judge righteous judgment”1. “Righteous” (dikaios) “righteous, observing divine and human laws; onewho is such as he ought to be; rendering to each his due; and that in ajudicial sense, passing just judgment on others, whether expressed inwords or shown by the manner of dealing with them: (Jn. 5:30; 7:24;17:25; II Thess. 1:5; Tit. 1:8; I Jn. 1:9; Rev. 16:5) (Thayer 149).a. The law of Jesus Christ must be followed.b. Those rejecting the law of Christ must be judged (Cf. Rom. 16:17; IIThess. 3:14).

2. Judgements must be made; however, censure in areas of indifference isunlawful.

26

a. Paul told Timothy that the work of an evangelist is to “reprove andrebuke” (II Tim. 4:2).1. “Reprove” “to find fault with, correct; to reprehend severely,chide, admonish, reprove” (Thayer 203).

2. “Rebuke” “to tax with fault, rate, chide, rebuke, reprove, censureseverely” (Thayer 245).

b. Righteous judgment is based on the authority of Jesus Christ and hislaws. Unjust judgments are censures upon individuals in areas ofindifference and appearance! We judge righteously because we lovethe souls of men (Cf. Ps. 119:136).1. Elders are to judge (Tit. 1:8).2. Evangelist are to judge (II Tim. 4:2).3. Every Christian is to judge (Jn. 7:24).

C. The consequences of judging another on appearance and in areas of indifference:1. You will be judged by the same standard! Jesus said it is a “mete” judgement(7:2).a. “Mete” (metreo) “metaph. To judge according to any rule or standard, toestimate: by what standard ye measure others” (Thayer 407).

b. “The measure you give will be the measure you get” (AG 514).2. If you are one who runs down brethren for their choices in life: i.e. whether ornot one has two or ten children, whether or not those children are home-schooled, how many vehicles or the model of vehicle others own etc. etc., youwill be judged by the same measure. Are you prepared for that?

3. It seems easy to see everyone else’s faults and poor judgements but ever sodifficult to judge ourselves by the same standard we judge others.1. Jesus said, “why beholdest thou the mote that is in thy brother’s eye, butconsiderest not the beam that is in thine own eye?” (7:3).a. A “mote” is “a dry stalk or twig, a straw; chaff” (Thayer 326).b. A “beam” is “a bearing-beam, in the roof or floor of a house” (LS 208).“Beam of wood” (AG 203).

2. The contrast is easily understood. One man has a speck of wood in hiseye; the other has the entire beam in his. What that says is one trulybelieves he is better, smarter, stronger, more informed etc. than othersbecause “I” am filled with pride.a. How readily we sometimes see the tiniest shortcoming of others yetrefuse to measure ourselves by the same standard.

b. We all have been guilty of judging others by a higher standard than wejudge ourselves.

c. Where is our love for each other and ourselves (I Pet. 1:22)?????d. The solution is to examine first your own self: “the pot should not callthe kettle black”1. If the scribes and Pharisees felt that others were not giving enoughto the poor, they ought to first examine what they are doing for thepoor.

2. If the Pharisees felt that others were not praying as much andfervently as they, let them first examine their own prayer life.

3. If others did not fast as often as the scribes and Pharisees, let themexamine their own practices first.

II. Holy things no more belong to dogs than pearls to swine (7:6):

27

A. Verse 6 is inseparably connected to verse 1-5. Our judgments must berestrained and measured; however, they too must be judiciously discriminate.

B. Dogs = “A man of impure mind, an impudent man” (Thayer 366).C. Swine = “With dogs as unclean animals” (AG 883).D. Holy = “blessing of the gospel” (Thayer 7).E. Pearls = “a proverb, i.e. to thrust the most sacred and precious teachings of thegospel upon the most wicked and abandoned men (incompetent as they are,through their hostility to the gospel, to receive them), and thus to profane them”(Thayer 389).1. The apostles did not cast their peals before dogs and swine (Cf. Acts 13:46).2. Jesus did not cast his pearls before dogs and swine (Cf. Jn. 6:66ff).3. No Christian today is to cast the pearls of the gospel before dogs and swine(Matt. 7:6).

F. The word of God is more precious than rubies (Prov. 3:15).1. Man should desire the treasures of the gospel over gold and food (Ps. 19:9-10).

2. The riches of the gospel message are to be sought after and mined (Col. 2:1-5).

3. This treasure is not to be wasted on the defiled that have no desire for it.Concluding thoughts:The Christian is pictured as one who is honest with his own self. One who

conscientiously examines his or her own life first. The Christian is one who will not judgeothers by a higher standard than he judges himself. Rather the Christian has a properunderstanding of the word of God. He understands the immense value of revelation. TheChristian searches harder for no other treasure than the gospel. Lastly, the Christian willnot allow the word of God to be evil treated by casting it to the defiled and unclean men ofthe world who love not the truth (Acts 13:46; Titus 3:10-11; Matt. 13:13ff).

Part XII“Where will you spend Eternity?”Matthew 7:7-14Introduction:Jesus explains in verses 1-6 the folly of judging others with a more stringent standard thanself. Verse 12 appears to be a summary statement. “All things therefore whatsoever yewould that men should do unto you, even so do ye also unto them: for this is the law andthe prophets.” This verse has been termed the “golden rule.” The real issue at hand;however, is doing things where by we may reach our heavenly abode. The seriousness ofthis thought is depicted in the verses we shall examine today (i.e., 7-14).I. Purposeful prayer (7:7-11):

A. The apostle Peter said, “cast all your anxiety upon him, because he cares foryou” (I Peter 5:7). The Psalmist said, “For as the heavens are high above theearth, so great is his lovingkindness toward them that fear him. As far as theeast is from the west, so far hath he removed our transgressions from us. Like

28

as a father pitieth his children, so Jehovah pities them that fear him” (Ps.103:11-13).

B. Life is filled with various obstacles, hurdles, temptations and even times of ease.At all points of the Christians life, we are to pray (7:7-8).1. Ask, and it shall be given you:a. “To ask for one’s self, request for one’s self” (Thayer 17).b. “To ask for, crave, demand” (LS 24).c. “Demand; ask to reach the presence of God; Eph. 3:13; Col. 1:9; Matt.7:7; Lk. 11:9ff; Jn. 16:24; James 4:3; I Jn. 5:16” (AG 26-27).

2. Seek, and ye shall find:a. “Seek in order to find” (Thayer 272).b. “Search after, search out” (LS 344).

3. Knock, and it shall be opened:a. Simply to knock at a door (AG, LS, Thayer).b. Cf. Luke 11:5-13 (how badly do you want it?).

C. Notice that all three of these verbs are in the present tense (Friberg 20). Thepresent tense indicates ongoing action. Keep on asking, seeking and knocking.

D. John says, “And this is the boldness which we have toward him, that, if we askanything according to his will, he heareth us: and if we know that he hearethus whatsoever we ask, we know that we have the petitions which we have askedof him” (I Jn. 5:14-15).1. As we ask God “according to his will” in all persistence we shall receive:forgiveness of sins, comfort in times of trials of life and deliverance fromtemptation.

2. Some things are not according to God’s will:a. God would not grant Moses’ request to enter Canaan (Deut. 3:23).b. God would not grant Paul’s request to remove the thorn in his side (II Cor.12:7-9).

3. Jesus refers to God as our spiritual Father on several occasions in the Sermonon the Mount (5:16, 48; 6:1, 4, 8, 9, 15, 18, 7:11).1. God cares and loves us much more than we as parents love our earthlychildren.

2. God will not give us a stone but with tender care will give us what weneed to sustain us (7:9-11).

II. The Golden Rule (7:12):A. The verse begins “therefore” which connects it to the previous verses. In mattersof indifference I will not judge another (censure and find fault with).

B. My “rule of thumb:” “Do unto others as you would have them do unto you”C. This was the rule of the Mosaic Law:1. "...You shall love the Lord your God with all your heart, with all your soul, andwith all your mind...And the second like unto it, Thou shalt love they neighboras thyself. On these two commandments hang the law and prophets"(Matthew 22:37-40).

2. Two areas of this Mosaic Law that are found in our NT:a. “You shall Love the Lord your God with all heart, soul and mind”1. “This is love, that we should walk after His commandments” (II Jn. 6).2. “Whosoever keeps God’s word, in him verily has the love of God beenperfected” (I Jn. 2:5).

b. “Love thy neighbor as thyself”1. “Do unto others as you would have them do unto you” (Matt. 7:12).

29

2. Applications:a. Do you want to be perceived by your neighbors in fairness?b. Do you not want to be misrepresented, misquoted and unjustly mis-understood?

c. Would you like others to give you the benefit of the doubt beforethey go blabbing false rumors about you?

d. Do you like others to judge you on the decisions of your home?1. The financial decision to make an addition to your house.2. Removing a tree from your yard that you feel is undesirable.3. Purchasing an automobile that you like.

3. If you do these things to your neighbor you can expect the sametreatment (7:2).

III. What path are you currently on (7:13-14)?A. Jesus reveals two paths that every individual is currently on. Lenski states thatthe aorist of the phrase “enter” either the broad or narrow way indicates that theentrance has already taken place (Cf. Lenski pg. 297).

B. You and I are currently on the broad or narrow path. You and I are eitherheaven bound or hell bound. Where are you?

C. A Word study may reveal the answer for all of us:1. “Gate” (pules) “fig. Access or entrance into state” (Thayer 557).2. “Narrow” (stenes pules) “narrow, straight” (Thayer, LS, Moulton, AG).3. “Broad” (plateia) “spacious” (Thayer 262). “Broad, spacious, roomy; of aroad spacious” (AG 326).

4. “Life” (zoen) “real life after the resurrection Cf. Acts 11:18; Rom. 5:17-18”(Thayer 274).

5. “Destruction” (apoleian) “the destruction which consists in the loss of eternallife, eternal misery, perdition, the lot of those excluded from the kingdom ofGod Rev. 17:8, 11; 19:20; Phil. 3:19; II Pet. 3:16

IV. Application to our lives (7:13-14):A. “Through many tribulations we must enter into the kingdom of God” (Acts 14:22).B. “Epaphras, who is one of you, a servant of Christ Jesus, saluteth you, alwaysstriving for you in his prayers, that ye may stand perfect and fully assured in allthe will of God” (Col. 4:12).

C. “Ye therefore shall be perfect, as your heavenly Father is perfect” (Matt. 5:48).1. Entrance into heaven is “narrow.” The path is defined by the word of God.The narrow path excludes:a. Sin (I Jn. 2:15-17).b. Unjust judging of others in matters of indifference (7:1-2).

2. Entrance into the destruction of hell is a broad path: There is spacious roomfor:a. Practitioners of sin who refuse repentance (I Jn. 1:9, 2:4, 5:15-18).b. Those who love the glory of men more than the glory of God (Jn. 12:43).c. Those who look to the wisdom of this world rather than the wisdom of God(1:18-20).

d. Those who reject the Holy Spirit (Acts 7:51, 13:10, 46, 15:10; 18:6).3. Whatever your course, you will spend eternity in that abode (Cf. Jn. 5:28-29;Acts 24:15).

D. Notice the climatic statement that captivates our attention: “Few” find and remainon the narrow path where as “many” find and remain in the way of destruction.

30

1. “Few” (oligos) “small in number” (Moulton 286; AG 563). “Of number orquantity, few, little, scanty, small; too few to do a thing” (LS 551).a. The exact word is used in Matt. 22:14, “For many are called, but fewchosen.”

b. A terrifying reality (Luke 13:22-30).c. “…The longsuffering of God waited in the days of Noah, while the ark was apreparing, wherein few, that is, eight souls, were saved through water:”(I Pet. 3:21).

2. “Many” (polus) “of multitude, number, many, numerous, great; a large part ofmankind” (Thayer 529). “a. Examples of uses of the word polus: Matt. 26:28; Mk. 2:2; 3:10; Heb.9:28.

b. Obviously, Jesus gave his life for “many” (all mankind); yet only a fewshall enter into the gates of heaven.

Concluding Thoughts:Making it to heaven will not happen accidentally. Neither will anyone enter into the gatesof heaven by the deeds and faith of one’s father, mother, wife, close friend, brother norsister. You and I will be judged by Jesus Christ by what we have done and not done on thisearth. Let us all pray fervently, grow in the excellency of the knowledge of Jesus Christand keep ourselves unspotted from the world. Jesus tells us to “strive” to enter intoheaven (Lk. 13:24). The word “strive” (agonizomai) means, “to endeavor with strenuouszeal, strive, to obtain something” (Thayer 10). Are you giving diligence (II Pet. 1:10)?

Part XIIIDoing the Word of GodMatthew 7:15-29

Introduction:A path exist that shall see the Christian to heaven. It is a narrow path. Jesus tells us

that only few find and remain on this way of life (Matt. 7:13-14). A much broader andeasier path exists as well. Much of the masses of humanity are currently traveling its wayof destruction. Jesus concludes his Sermon on the Mount with words of admonitionregarding the way one chooses. There are those who would have us on the broad path ofdestruction with them. Therefore Jesus says, “beware” of them (7:15). Jesus tells us thatwe shall know them “by their fruits” (7:20b). Secondly, Jesus warns of being deceived inyour own minds regarding your salvation (7:21-23). Jesus concludes the sermon bylabeling the one who obeys his authoritative teachings as wise and the one who disobeys asfoolish.I. “Beware of false prophets” (7:15-20)

A. A serious warning given to the multitudes regarding those who would lead themin the broad path of destruction:1. Jesus said, “Beware” of these individuals!

31

2. (Prosecho) “to turn the mind to, attend to, be attentive; to attend to one’sself, i.e. to give heed to one’s self, to guard one’s self, i.e. to beware, to beon one’s guard against, beware of, a thing” (Thayer 546). “To beware of,take heed of, guard against” (Moulton 349).

B. What is a “false prophet?”1. (Pseudo-prothetes) “a false prophet, one who falsely claims to speak bydivine inspiration, whether as a foreteller of future events, or as a teacher ofdoctrines Matt. 7:15; 24:24” (Moulton 442).

2. Prophets in the NT: Agabus (Acts 11:28; 21:10); Philips’s daughters (Acts21:9); the apostles and all Christians who had hands laid upon them for thisgift (Cf. I Cor. 14).

3. The word prophet is defined as one who foretells; however, he too is one whoteaches.

4. Notice the NT’s warning: pseudo-prophet (Matt. 7:15), a pseudo-Christ (Matt.24:24), pseudo-apostles (II Cor. 11:13); and pseudo-teachers (II Pet. 2:1).Each one of these have not the doctrine of Jesus Christ but “another doctrine”(Cf. Gal. 1:6, I Tim. 1:3).

5. Jesus looks to the future and proclaims a warning applicable for all times whenhe warned of the “false prophets” (Cf. 7:21).

C. The pseudo’s have an exterior of sincerity, humility and love; however withinthey have no love of the truth. Their true identity, though they would deny it, isa ravening wolf. “Drastically Jesus pictures the destructive effect of all falsepreaching: it rends and tears the spiritual life like the fangs of a wolf” (Lenski301).

D. How do Christians identify and avoid such individuals?1. Jesus tells us in the future tense, “by their fruit you shall know them” (7:15,20).

2. Illustration (15-19): Many trees are similar in appearance. Even the devilcan appear to be an angel of light (II Cor. 11:14).a. When those green trees begin to put forth fruit one can easily determinewhat type of tree it is.

b. Likewise, though one may seem loving, tender, affectionate,compassionate, sincere and honest we all can identify each other withwhat fruit we produce.1. What is “fruit?”a. Consider Deut. 13:1-5; 18:20; Isa. 8:19-20; Matt. 15:9; Gal. 1:7;Titus 1:9-12; Heb. 13:9; II Jn. 9-11.

b. The fruit of such teachers is their doctrine taught and actionthereof! “Used of men’s deeds as exponents of their hearts”(Thayer 326).

c. Jesus calls upon every Christian to watch for these and judge themby their teaching (John 7:24; I Jn. 4:1; II Jn. 9-11).

2. The individual’s true colors come out as they speak. When we laythose words along side the word of God; their hearts will be known.Paul taught the “whole counsel of God” and so must we (Acts20:27).

3. Jesus said the one who loves him will surely keep his commandments(Jn. 14:21).

II. Deceived or not deceived, that is the question (Matt. 7:21-23)!

32

A. “Many” sincere, honest, loving and tender people have deceived themselves intothinking that their doctrine is correct and that their relationship with Jesus is well(Cf. I Cor. 6:9).

B. Jesus tells us that one’s relationship to heaven is directly correlated to his works(Matt. 7:21-23).

C. On that great day of Judgement, Jesus will judge according to the word of God(Jn. 12:48-50). Men’s thoughts, actions and teachings shall be laid along side ofthe word of God and there shall be no excuses (Jn. 12:48).

D. Jesus will identify us by our fruits. Those who work iniquity shall depart from thesite of God and Jesus (Matt. 7:23).1. To “work iniquity” (anomia) is key to understanding the flow of Matthew7:13-27).

2. Anomia = “The condition of one without law, either because ignorant of it, orbecause violating it. Contempt and violation of law” (Thayer 48).“Lawlessness; violation of law; iniquity, sin” (Moulton 31). “Lawless deeds”(AG 72). “Lawlessness” (LS 74).

3. To practice lawlessness is to go beyond a thus saith Jehovah (I Jn. 3:4).III. Wise or foolish, which will it be (Matt. 7:24-27)?

A. The wise man considers carefully the foundation of the house he builds. It mustbe a solid place that can withstand the misfortunes of weather.

B. A foolish man may deceive himself. He is likened unto one who would build hishouse on sand in an area that is known to have flooding resulting in washoutsand mudslides. Yet he builds thinking no harm will come.

C. Application:1. Jesus is the foundation that Christians are to be built upon (Eph. 2:20).2. There is no other name where by men may be saved (Acts 4:12).

Conclusion:Commentators seem surprised that the sermon ends on such a “negative” note. Jesus

was God in the flesh and speaks words of pure wisdom. As we cause our minds to examinethe sermon as a whole, there are several conclusive arguments that stand out.A. Jesus negated the teaching and perception of the scribes and Pharisees (5:20).B. Jesus identifies sin as occurring within the heart of man (5:21-47).C. Jesus condemns acts of benevolence, prayer and fasting when conducted to be “seen ofothers” (Matt. 6:1-18).

D. Jesus makes a passionate plea for all men to decide whom they will serve (Matt. 6:19-33).

E. Again, man’s heart is examined when Jesus gave the “golden rule,” saying, “All thingstherefore whatsoever ye would that men should do unto you, even so do ye also untothem: for this is the law and the prophets” (Matt. 7:12).

F. A serious warning is given in relation to the walk of life one chooses. The way toheaven is a narrow path; the way to destruction is broad. Let no man pull you from thenarrow path (7:13-20).

G. Let all follow the authoritative words of Jesus and all will be well, we shall be a “blessed”people!The final words indicate the mode of Jesus’ teaching. He did not give mere comments

on the Mosaic Law; He laid down authoritative law. Therefore the multitudes wereastonished (7:28).