FROM THE · This past week, have you felt more blessed or stressed? What can you do to be more...

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FROM THE PASTOR’S DESK

Greetings,

At the time of this letter, it has been almost two months since we were last able to

engage in in-person activities at our facilities. No doubt the COVID-19 pandemic has

changed the way we engage in worship, discipleship, and fellowship. Nevertheless, the

Church is still called to fulfill the Great Commission which Jesus left on record in

Matthew 28:19-20.

In order to fulfill the Great Commission, we must live a life dedicated and pleasing to

God. In the Sermon on the Mount, Jesus outlines how we can live such a life. Through

this study, we will examine the lessons Jesus gives in this discourse and how we can

apply them to our lives. It is my prayer that this study will strengthen our faith in God

and commitment to living a godly life.

I am looking forward to the day we can resume in-person activities. Until that time, we

will continue to use technology to carry out the essential functions of our ministry.

In Christian love,

Sidney D. Milton Sr.

Pastor

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Contents

From the Pastor’s Desk ................................................................................................................................. 2

Lesson 1: The Beatitudes, Part 1 ................................................................................................................... 5

Lesson 2: The Beatitudes, Part 2 ................................................................................................................... 9

Lesson 3: Salt and Light ............................................................................................................................... 13

Lesson 4: Handling Anger ............................................................................................................................ 16

Lesson 5: Promises to Keep ........................................................................................................................ 19

Lesson 6: An Eye for An Eye ........................................................................................................................ 22

Lesson 7: Giving to Those in Need .............................................................................................................. 26

Lesson 8: Praying and Fasting for the Right Reasons .................................................................................. 29

Lesson 9: Treasure That Lasts ..................................................................................................................... 33

Lesson 10: How to Overcome Worry .......................................................................................................... 36

Lesson 11: Do Not Judge But Trust ............................................................................................................. 39

Lesson 12: How to Find the Right Way ....................................................................................................... 43

Lesson 13: How to Build Your life ............................................................................................................... 46

Notes ........................................................................................................................................................... 49

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Lesson 1: The Beatitudes, Part 1 MATTHEW 5:1-5 6/3/2020

MAIN POINT

Those who the world sees as weak and needy are prized in the kingdom of God.

INTRODUCTION

What characteristics does the world view as valuable in a person? What characteristics do you view as valuable?

How do you usually respond to those that the world might view as weak or less valuable?

The world typically values strength and self-sufficiency in people. Even as children, we are encouraged to grow into independent and strong individuals. This is helpful and needed to some extent. However, if we are not careful, we will prize these attributes too much and devalue those whom we view as weak or needy. Today we will look at what Jesus said is most valuable in the kingdom of God, and we may be surprised at what we find.

UNDERSTANDING

Unpack the biblical text to discover what the Scripture says or means about a particular topic.

READ MATTHEW 5:1-5.

Define in your own words what it means to be “poor in spirit.” Why did Jesus promise a reward for those who have that state of mind?

What kind of mourning do you think Jesus was talking about in verse 4? What causes you to mourn?

This does not refer to those bereaved by the common tragedies that come upon all people, but to those who are in touch with the pain of the world caused by the pride, arrogance, and evil of people who do not recognize their bankruptcy before God. In short, this is mourning over sin, one that is intensely personal and broadly social.

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How is being gentle different than being a “spineless doormat”? Who do you know who models a healthy kind of humility?

Jesus’ use of “the gentle” is similar in meaning to the phrase “poor in spirit.” It involves a lifestyle marked by gentleness, humility, and courteousness. The word used here for “gentleness” is the same one used of Jesus Himself in John 11:28-30, in which He is called “gentle and humble in heart.” The irony of God’s reign is that, despite the efforts of those who grasp for the world, it will one day be given over to those who have demonstrated a life of gentleness.

By which of these first three Beatitudes do you feel most challenged?

This past week, have you felt more blessed or stressed? What can you do to be more focused on God’s blessings in your life?

The Sermon on the Mount is the first and longest of five major teaching sections in Matthew. Here, Jesus focused on the subject of the kingdom of heaven and what is involved in living as part of it. The Beatitudes, as a section of that sermon, is one of its most well-known sections. Actually, a “Beatitude” is a saying denoting who is to be blessed. They are so named because, in Latin, each statement begins with the word “hiatus.” There are many of these Beatitudes throughout Scripture (Ps. 1:1; 32:1-2; 40:4; Prov. 28:14; Isa. 56:2).

What are you mourning in this stage of your life? What can this group do to help bring you comfort?

If the gentle shall inherit the earth, why does the world have so many power-hungry egotists in charge right now? What role, if any, should a truly gentle person take in challenging the way the world is run by the not-so-gentle right now?

Jesus pronounced as “blessed” those whom others would not think were blessed at all: the poor in spirit, the ones who mourn, and the gentle. Each of Jesus’ Beatitudes began by defining the character (spiritual state) of those who are members of the kingdom of God; it then moves to the reward such a person can expect. The essential point is that those who have little now will, with faith and obedience, have much when the kingdom comes to fruition.

APPLICATION

What blessings in your life can you thank God for?

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Who do you know that has experienced the brokenness of life and the reality of “mourning” as described in this passage? How can you encourage them with these words of Jesus?

Who around you does the world view as weak or without much use? How can you seek to care for these individuals in light of this teaching of Jesus?

COMMENTARY

MATTHEW 5:1-5

5:1 Jesus ascended a mountain when He saw the crowds because He deemed the mountainside to be a better setting for teaching a large group. As the new Moses, His delivery of God’s message from a mountaintop provides yet another parallel with the ancient Moses. The Greek words translated He went up on the mountain are used three times in the Greek OT (Ex 19:3; 24:18; 34:28), and all three fall in the section describing Moses’ ascent of Mount Sinai. This fits with Matthew’s repeated theme of drawing out parallels between Moses and Jesus. For instance, Jesus’ birth paralleled several events surrounding Moses’ birth. Herod attempted to kill the infant Christ by ordering the slaughter of Bethlehem’s boys (Mt 2:16-18) much as Pharaoh ordered the execution of newborn male Israelites (Ex 1:15-18,22). Furthermore, the angel’s pronouncement that danger had passed (“Those who sought the child’s life are dead,” Mt 2:20) is a clear echo of Ex 4:19, “All the men who wanted to kill you are dead.”

5:3 Since Matthew introduces the Sermon on the Mount by highlighting the connection between Jesus and Moses, the Beatitudes (Mt 5:3-12) should probably be read against the backdrop of Moses’ teachings. The only time the adjective “Blessed” (Gk makarios) was used by Moses was in his blessing on Israel (Dt 33:29): “How happy you are, Israel! Who is like you, a people saved by the Lord? He is the shield that protects you, the sword you boast in. Your enemies will cringe before you, and you will tread on their backs.” Israel’s blessing had both a historical and future focus. “Saved by the Lord” referred to Israel’s exodus from Egypt. The remainder of the blessing assured the Israelites of success in their conquest of the promised land. Against this backdrop, the blessings of the new Moses identify Jesus’ disciples as the new Israel who will enjoy a new exodus and conquest. The new Moses is a spiritual deliverer rather than a political one, and His promises must be understood in that light. In the Beatitudes, the new Moses pronounces spiritual salvation (exodus from slavery to sin) and promises spiritual victory (conquest and inheritance of a new promised land) to the new Israel. This background is confirmed by the allusion to Israel’s exodus and conquest in the promise that the meek will “inherit the earth” (5:5).

In the OT, the poor were those who cried out for God’s help, depended entirely on Him for their needs, had a humble and contrite spirit, experienced His deliverance, and enjoyed His undeserved favor (Ps 86:1-5). In light of this background, Jesus was describing His disciples as unworthy sinners who depend on God’s grace for salvation. Although the promises in Mt 5:4-9 are expressed in the future tense, the affirmation the kingdom of heaven is theirs is in the present tense (5:3,10). This suggests that the kingdom had already arrived through the coming of Jesus but that the fulfillment of many kingdom promises will occur only in the future. This future fulfillment awaits Christ’s second coming. The statement “the kingdom of heaven is theirs” appears at the beginning and end of the main body of the Beatitudes (5:3,10). This bracketing device suggests that the Beatitudes constitute

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promises only to those who belong to the kingdom. Isaiah 61:1 promised that Messiah would bring good news to the poor. This beatitude serves as a fulfillment of that prophecy (Lk 4:16-21).

5:4 This beatitude is also dependent on Isa 61: “He has sent Me to heal the brokenhearted... to comfort all who mourn, to provide for those who mourn in Zion; to give them a crown of beauty instead of ashes, festive oil instead of mourning, and splendid clothes instead of despair” (vv. 1-3). The context of Isa 61 portrays mourning as expressive of Israel’s sorrow over the exile which their sins had caused. In this light, Mt 5:4 expresses the grief of those suffering the consequences of sin. Theirs is an attitude of repentance.

5:5 Like the preceding Beatitudes, this one parallels Isa 61. Isaiah 61:7 (LXX) uses the words “they will inherit the land,” an exact parallel to Mt 5:5b. The first three Beatitudes thus confirm Jesus’ identity as the Servant of Isa 61. This identification is important for understanding the sacrificial nature of Jesus’ death since Isa 52:14-53:12 describes the Servant as suffering the punishment that sinners deserved (see Mt 8:17 and 12:17-21 which appeal to Isa 53:4 and 42:1-4). The Beatitude also echoes Ps 37:11 in which the gentle are those who stubbornly trust God and surrender to His authority even when they cannot make sense of their circumstances. Inherit the earth (land) in the OT refers to inheriting the promised land of Canaan. Thus most of Jesus’ hearers recognized that His disciples were a new Israel that would inherit the land promised to Abraham. In the context of the Sermon on the Mount and the Gospel of Matthew as a whole, “inheriting the earth” involves more than the promise of living in Palestine. It refers to living in a recreated earth over which Christ rules eternally. Matthew 19:28 anticipates the renewal of the earth and assures Jesus’ disciples that they will enjoy great reward in the eternal kingdom.

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Lesson 2: The Beatitudes, Part 2

MATTHEW 5:6-12 6/10/2020

MAIN POINT

Jesus called His followers to live and respond differently than the world in difficult situations.

INTRODUCTION

What is your typical reaction when someone cuts you off in traffic?

Who always seemed to enjoy picking on you when you were in middle school? What did this person do to give you a hard time? How did you react?

When someone gives you a hard time today, how do you respond?

Whether it was the bully at school, a jealous friend, or an ambitious co-worker, we’ve all had someone who has made our life difficult or painful. The five Beatitudes we are studying this week relate both to our attitude toward personal morality (vv. 6, 8,10), and our attitude toward social morality and how we treat others (vv. 7, 9).

UNDERSTANDING


READ MATTHEW 5:6-12.

If you were to look back on your childhood and compose your own Beatitude relating to people you knew then, what category of persons would you especially want to pronounce “blessed” (parents, teachers, coaches, pastors, youth leaders)?

What does it mean to you to be “filled” (v. 6)? When do you remember hungering for something that, in the end, did not “fill” you?

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Because righteousness defines the very character of God, those who pursue it can be assured of the ultimate satisfaction of their desire when God’s kingdom is manifested in all its fullness. That “those who hunger and thirst for righteousness will be filled” contrasts with the reality that many people hunger and thirst for that which never quite fills them: the material or the passions of the flesh (Eccl. 5:10; 6:7).

Who in the world today is most in need of a little mercy? What should Christians be doing in order to help them experience this mercy?

What does it mean to be “pure in heart” (v. 8)? How is that accomplished?

The Beatitudes go against the grain of most societies for two reasons: 1. Because the ones they call “blessed” are the opposite of the people the world calls “blessed.” The world pronounces its blessing on people who are rich and famous. This is a far cry from those Jesus blesses—the ones who hunger and thirst after righteousness, the pure in heart, and the ones persecuted for their faith; 2. The rewards promised to the follower of Christ are different than the rewards the world offers. The world seeks to lure us with temporary rewards of riches, sexual attention, fame, and power. The rewards that Christ promises in these Beatitudes all have to do with the eternal kingdom of God.

Who do you admire for taking a stand in the face of adversity? What helps a person take such a stand?

When have you carried the last Beatitude too far and developed a martyr complex, actually enjoying being persecuted?

The response of the Christian to mistreatment because of Jesus is that of unrestrained joy. This is not because of a “martyr complex,” but out of recognition that such mistreatment at the hands of the world is an indication that one is faithful to God.

APPLICATION

Of the five Beatitudes in this session, which one do you most need to work on right now in your life?

How much are you hungering and thirsting for righteousness, on a scale of 1 (“like I’ve just eaten a big meal”) to 10 (“like I haven’t eaten all day”)?

Who do you know that is being persecuted for righteousness? How can the group be in prayer for this person?

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COMMENTARY

MATTHEW 5:6-12

5:6 Hunger and thirst are metaphors for a disciple’s fervent desire for righteousness. The words they will be filled are in the passive voice, indicating that righteousness is not something that disciples can achieve by their own efforts. The verb here, like those in the promises of Mt 5:4,6-7 (and possibly 9), is a “divine passive” that describes an act of God. He alone imparts the righteousness for which disciples hunger and thirst. This is crucial to understanding the theology of the Sermon on the Mount, where Jesus required His disciples to keep the least of the commandments (5:19), surpass the righteousness of the scribes and Pharisees (5:20), and to “be perfect... as your heavenly Father is perfect” (5:48). Such demands can be twisted into a false theology in which righteousness is achieved by works, but the righteousness Jesus demands of us is actually a divine gift given to His followers.

5:7 The merciful are those who relate to others with a forgiving and compassionate spirit (6:2-4; 18:21-35). God will show mercy to the merciful.

5:8 The words pure in heart refer to someone who is authentically righteous in their inner person. Righteousness can be faked, as was the case with the Pharisees (23:25-28). Jesus said true purity is attained when God grants it to the person who hungers and thirsts for it. The complete fulfillment of this divine promise will occur at Jesus’ return, but the identification of His disciples as those who are pure shows that dramatic transformation occurs even in this lifetime. The promise that Jesus’ disciples will see God looks forward to the time when they will literally behold God in all His glory. The words are not to be interpreted figuratively as if they refer merely to special insight into God’s nature or to a visionary experience. The new Moses promises His followers access to God that not even the ancient Moses was allowed to experience (Ex 33:12-23).

5:9 The ministry of peacemaking involves resolving conflict by making prompt apologies and acts of restitution, refusing to seek revenge, and humbly serving and loving one’s enemies (5:21-26,38-41,43-48). The promise that peacemakers will be called sons of God probably means that Jesus’ authentic disciples emulate God by undertaking the ministry of reconciliation. Thus, at the final judgment, they shall be accepted as the sons (and daughters) of God.

5:10 The purest form of righteousness is pursued by disciples who know that their good deeds will demand great sacrifice and will result in pain rather than immediate reward. This is the epitome of the kingdom righteousness demanded by the Sermon on the Mount. Jesus pronounced that the kingdom of heaven belongs to those who suffer for righteousness. In the Greek text, theirs is shifted from its normal position at the end of the clause to the beginning instead. This gives the pronoun a special emphasis indicating that the kingdom belongs to righteous sufferers and to them alone. Those who always endeavor to evade persecution are not true disciples and will not have a share in the kingdom because true disciples follow Jesus even at the cost of their lives (16:24-27). The kingdom of heaven is the reign of God in the person of Jesus, the Messiah. Righteous sufferers are subjects of God’s rule through their submission to Jesus’ authority. Jesus inaugurated this kingdom during His ministry, but it will be consummated in the end times.

5:11-12 Jesus’ words show that persecution is typically either verbal or violent. Verbal forms include insult and slander. The word persecute includes acts of physical violence like the slap of Mt 5:39. Jesus promised that the cost of discipleship would be offset by the enormity of the reward the

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disciple enjoys in heaven. Jewish leaders rejected and vehemently persecuted the OT prophets, and Jesus repeatedly denounced this persecution (21:34-36; 23:29-37). By treating Jesus’ followers in the same way they had treated the prophets, Jewish persecutors unwittingly bestowed on them a prophet’s honor.

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Lesson 3: Salt and Light MATTHEW 5:13-20 6/17/2020

MAIN POINT

Jesus called His followers to be the salt and light in the world, pointing others to Him.

INTRODUCTION

If you were to describe yourself as a flavor or seasoning, what would it be and why?

What is an example of light that draws people in?

One of the key elements of Jesus’ teaching style was that He compared spiritual things to some of the basic things of life. In the following passage, He compared the witness of His followers to salt and light. He also told them that the witness of their lives had to be far different than what was being seen in the religious leaders of the day, the Pharisees.

UNDERSTANDING



What have you purchased recently that you later found wasn’t good for anything? How did you feel when you realized this truth?

What does it mean to be “the salt of the earth”? What is the implication for us of the statement that salt which “loses its saltiness” will be thrown out? How “salty” do you think you are?

From what was said in verse 16, what is one reason it is important for Christians to do good deeds? When have you seen the good deeds of a Christian having this kind of effect?

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Matthew followed up the Beatitudes with Jesus’ declaration that the children of God (whom he had just described) ought to bring these qualities to the world around them. While the final Beatitude described the reaction of the world to the members of the kingdom of God, these verses point out the role the members of the kingdom play in the world. Christians are to be like salt, which preserves and flavors, and light, which gives illumination and insight, to the very world that so often opposes them.


What did Jesus mean by saying that He came to fulfill the Law and the Prophets?

What do verses 17-19 say to the person who thinks grace means that you can do whatever you want?

This past week, how brightly would you say your light shined? Explain.

What would it take for your righteousness to “exceed the righteousness of the Pharisees”? What is one thing you can change in your life to do a better job of being “salt and light”?

Since all Christians are fallible, does it destroy our role as salt and light when people see our fallibility? How can fallible, but forgiven, Christians still be salt and light?

The Christian faith is not a pious retreat from the realities of life. Rather, it is a call to press the values of the kingdom as reflected in the Beatitudes into all of life’s affairs. Such radical action means not only taking the Old Testament Law seriously (vv. 17-20), but also seeing beyond the surface of that Law to its original intent.

APPLICATION

When have you recently felt like you’ve lost purpose in your Christian walk? How can this group help “recharge your batteries,” so you can be a light to the world?

What is the connection between the need for believers to be salt and light and evangelism?

How are you encouraged by the fact that Christ fulfilled the Law perfectly before God? How can you encourage others with this truth?

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COMMENTARY

MATTHEW 5:13-20

5:13 Salt has many uses, but in the Old Testament, it is most often a purifying agent (Ex 30:35; Lv 2:13; 2Ki 2:21; Ezek 16:4). As the salt of the earth, Jesus’ disciples are to purify a corrupt world through their example of righteous living and their proclamation of the gospel. However, contaminated salt does not promote purity. The verb translated “lose its taste” indicates foolish and immoral behavior. It refers to a professing disciple whose unrighteous lifestyle promotes destruction rather than purification. Such salt is only good for spreading over the ground where you want to kill vegetation. Such is the fatal effect of an unrighteous disciple’s lifestyle. Nothing grows where they go. The verb thrown out describes the disposal of something worthless, and the verb trampled alludes to the treatment an immoral disciple receives from the world.

5:14-16 You are the light of the world is an allusion to Isa 9:1-2; 42:6; 49:6—texts that describe the ministry of Messiah, Servant of the Lord. This indicates that Jesus’ disciples are to be extensions of His ministry, carrying salvation to the ends of the earth. Such ministry is intrinsic to true discipleship. A disciple should no more conceal his righteousness or the gospel message than a glowing city should douse its light at night. The reference to giving light for all combines with the reference to the world to show that Christ’s ministry is intended for all people. This anticipates the Great Commission of Mt 28:18-20.

Jesus’ words make clear that the disciple is not the ultimate author of his good works. If the disciple were the author of his good works, he would justly receive praise. However, Jesus taught that only the Father in heaven is to be praised for a disciple’s good works, for He is the true source of such works. This must not be overlooked. The righteousness demanded by the Sermon on the Mount is a divine gift that God imparts to Jesus’ followers.

5:17-20 Jesus defended Himself against charges that He defied the law (9:3,11,14; 12:2,10; 15:1-2; 17:24; 19:3; 22:34-36) by insisting that He came to fulfill both the Law and the Prophets, which together amount to the entire Old Testament. The word “fulfill” may refer to fulfillment of Old Testament prophecies (1:22; 2:15,17,23; 4:14; 8:17; 12:17; 13:35; 21:4; 26:54,56; 27:9). This is suggested by the words all things are accomplished. However, it can also refer to obedience to God’s commands (3:15). This additional meaning is implied by the reference to practicing these commands. Consequently, Jesus’ words imply that He would fulfill all of the Old Testament promises and obey all its commandments. The smallest letter of the Hebrew alphabet is the yod, which resembles an English apostrophe. The stroke of a letter is a slight pen stroke that distinguishes similar letters. Jesus’ statement shows that He regarded the Old Testament as accurate and reliable down to the smallest detail. In keeping with this conviction, Jesus taught that fidelity to the Old Testament witness determines a disciple’s stature in His kingdom. True fidelity to God’s commands is made possible by God’s miraculous work in a disciple’s heart.

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Lesson 4: Handling Anger

MATTHEW 5:21-26 6/24/2020

MAIN POINT

Jesus called His followers to respond to anger in a God-honoring way and to continually pursue reconciliation with those in the church.

INTRODUCTION

What is the angriest you remember getting with a brother, sister, or cousin when you were younger? What happened, and how did you express your anger?

Afterward, did you regret how you handled your anger? Explain.

When you get angry today, what are you most likely to do?

Most people would consider murder as the worst sin one can commit. Yet, in the following passage, Jesus showed that having hate in our hearts is in the same category as murder. This is why finding reconciliation with our brothers and sisters is so important. Jesus cut to the heart of the commandment to not murder.

UNDERSTANDING



What is the hardest thing for you about this passage?

When do you recall last saying words to someone that you regretted? What did you do, if anything, to try to make things right?

In what ways are anger and murder connected? What new standard of right and wrong did Jesus create in this passage?

Jesus’ startling statement in verse 20 sets the stage for this and the following five sections (5:27-30, 31-32, 33-37, 38-42, 43-48), in which He illustrated the nature of the righteousness that surpasses that of the scribes and Pharisees. These sections are known as the six antitheses, so-called

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because each begins with the formula, “You have heard...” followed by, “But I tell you...” In each case, Jesus forced His audience to consider the real meaning of the Law. While verses 17-20 emphasized Jesus’ continuity with the Law, this formula emphasized His discontinuity with its interpretation. In this particular section, Jesus addressed the meaning of the commandment not to murder. While the scribes had only focused on the actual act, Jesus revealed that its intent was to expose the murderous desires that are found in instances of anger, insult, ridicule, and conflict. To accent its meaning, He offered three examples of murderous relationships (5:22), followed by two illustrations meant to encourage the active pursuit of reconciliation.

What would Jesus say about our quick-to-sue society? How literally should we take His comments about settling out of court?

Jesus used the word “brother” four times in verses 21-24. Why was He so concerned about how His followers related to one another, and how they reconciled conflict?

What’s the angriest you’ve been lately? How did your anger affect you and those around you?

Four times the word “brother” is used (vv. 22-24). These principles are not so much aimed at relationships in the world, but at those within the community of the church itself. It is by practicing these principles that the church shows itself to be a community radically different from the communities found in the world.

Much of the Old Testament Law dealt with matters of ceremonial worship. Proper observance of the worship traditions and regulations was very important to the Jews. While Jesus did not deny the importance of worship, His stress here was that pursuing reconciliation with someone takes precedence over acts related to worship. One was not to approach God while neglecting to directly address the sin committed against another person. This was not a new emphasis. Isaiah, the prophet, warned the people that unless they pursued justice with one another, their acts of worship were abominations in God’s eyes (Isa. 1:10-17). However, in Jesus’ day, popular spirituality had once again been reduced to the ceremonial and legal observance of the traditions.

What is the difference between “righteous wrath” and the kind of anger or hatred that is akin to murder? How fine is the line?

What are some ways Christians can legitimately and biblically express their anger?

APPLICATION

When it comes to making things right with others, what relationship comes to mind? What steps could you take this week to reconcile with that person?

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Just as negative words can be destructive, so caring words can be healing and uplifting. How can this group do a better job of supporting and encouraging one another?

How can this group hold you accountable concerning how you express your anger in the future?

COMMENTARY

MATTHEW 5:21-26

5:21-22 Matthew 5:21 begins a section of the Sermon on the Mount generally known as the “Six Antitheses.” The title may seem to imply that Jesus opposed the OT in some way, but in reality, He always upheld its authority. Rather than contradicting or overturning OT teachings, Jesus opposed the misguided interpretations of the scribes and Pharisees. These men were concerned only with superficial matters, but Jesus went deeper. He argued that the law prohibits not just actual murder but murderous attitudes as well. Similarly, violent temperaments are condemned just as surely as violent deeds.

5:23-24 Disciples must attempt at their earliest opportunity to reconcile with a brother or sister who has something against them, even if doing so interrupts important business. Speaking to the context of His day, Jesus said disciples should seek reconciliation even if it meant halting in the middle of offering sacrifices at the Jerusalem temple. This interruption was significant since Jesus’ original audience (located away from Jerusalem) would have to abandon their gift at the altar, travel for days to reach Galilee and seek reconciliation, and then return to Judea to complete the sacrifice. Such is the priority of reconciliation.

5:25-26 A person can typically pay a smaller penalty for their offense by seeking an out-of-court settlement rather than waiting for the issue to be settled in court. This illustrates that reconciliation is urgent because the longer it is postponed, the more severe the consequences.

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Lesson 5: Promises to Keep

MATTHEW 5:27-37 7/1/2020

MAIN POINT

Jesus called His followers to lives of integrity that honor Him.

INTRODUCTION

Share about a time when you stuck to a promise in spite of circumstances that made it difficult to keep your word. What was the long-term result?

What promise has been made to you, or have you made, that you care the most about keeping?

One of the phrases parents often hear their children say is, “But you said...!” And yet when we grow up, we find that people often do not hold true to their promises, especially in marriages. The vows made are all too often set aside for convenience. Today, we will look at the depth of integrity to which Jesus called His followers.

UNDERSTANDING



What’s the difference between being friendly, flirting, and committing adultery in the heart? How do you keep your thought life pure?

Just as anger is the root of murder (5:21-22), so lust is the root of adultery. Jesus was not trying to prevent natural sexual attraction. God has designed the sexes to be attracted to each other as His way to populate the earth and maintain the circle of life through the covenant of marriage. God also designed sex as a pleasurable experience between one man and one woman in marriage. However, we should not dwell on and encourage sexual desire that would violate the principle of purity that God calls us to live by.

What point was Jesus making in verses 29-30? How seriously do you view sin in your life?

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If Jesus’ words on self-mutilation (vv. 27-30) were hyperbole, what should a person do to reduce the threat of temptation in our society? What is the point Jesus was making through this extreme language?

In these statements, Jesus was, of course, speaking in hyperbole—deliberately overstating or dramatizing in order to make a point. Yet in the early part of the third century, Origen, a prominent theologian, took this literally and made himself a eunuch. Such actions were prohibited by the Council of Nicea in A.D. 325. The Council understood that Jesus was speaking figuratively to accent His point that radical action must be taken to root out sin in our lives.

How does Jesus’ statement in verse 32 compare with the general attitude about divorce and remarriage in our society and in the church today? How do you need to adjust your own thinking about the problem of divorce?

What is the heart of the matter regarding oaths? Why is keeping promises so important? How literally do you take this command in your life?

Which of the three acts spoken of in this passage has touched you most deeply in your life: marital unfaithfulness, divorce, or broken promises?

Which of these moral demands challenges you the most: controlling lust, honoring marriage, or keeping your word?

All of this section’s teachings relate in one way or another to commitment and faithfulness to promises. We must not let our lusts pull us away from our commitments, or drag others down in the same sin (vv. 27-30). We should not think that the commitment of marriage that we make before God can be dismissed by legal paperwork. Rather, such commitments are sacred (vv. 31-32). We should adhere to whatever commitments we make, whether relating to marriage or not. But Jesus cut deeper than just keeping formal promises or sworn oaths. He demanded the kind of integrity and careful speech that allows a simple statement to be trusted as a binding promise because we do not carelessly say what we do not mean to do (vv. 33-37).

APPLICATION

What radical action do you need to take in your life to cut out sin?

Who is God calling you to forgive that may have wounded you in one of these areas?

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How does a life of integrity, as taught in this passage, stand in contrast to how most of the world operates?

COMMENTARY

MATTHEW 5:27-37

5:27-28 Jesus said that gazing on a member of the opposite sex for the purpose of arousing illicit sexual desire is adultery of the heart. True righteousness, therefore, seeks to avoid not only adulterous acts but also adulterous thoughts.

5:29-30 Self-mutilation and amputation are not effective ways to overcome sin. After all, sin arises from a corrupt heart rather than flesh and bone (15:19). Jesus here uses hyperbole (intentional exaggeration for the sake of making a point) and allegory (in which the eye represents a lustful perspective, and the hand represents an immoral deed) in order to convey a vital requirement of discipleship. Disciples should put a stop to thoughts and behaviors that contribute to immorality.

5:31-32 Jesus challenged a loose rabbinic paraphrase of Dt 24:1 that distorted the original meaning of the text. In the hands of the rabbis, Dt 24:1 greatly multiplied the number of offenses that could justify divorce. For instance, rabbinic commentaries on Dt 24 cited minor complaints such as a wife’s fading beauty or her tendency to burn food as legitimate grounds for divorce. However, Jesus kept true to Dt 24:1 and insisted that sexual immorality is the legitimate grounds for divorce. People who divorce for frivolous reasons and remarry are guilty of adultery since their original marriage covenant has not been genuinely dissolved.

5:33-37 Oaths to the Lord (i.e., “I swear to God”) were considered binding, but since Jews avoided the use of God’s personal name and instead used reverent substitutions, clever liars could take an oath that seemed to appeal to God without technically doing so (23:16-22). Jesus taught that swearing oaths is wrong since oaths call for the destruction of an object or person if the oath is broken. Thus, swearing by heaven... earth... Jerusalem, or even one’s own head, is inappropriate because it implies that we have the authority to destroy things over which God alone has authority. Swearing against God or His belongings aligns us with the evil one who attempted to assume God’s position as Ruler of the universe.

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Lesson 6: An Eye for An Eye

MATTHEW 5:38-48 7/8/2020

MAIN POINT

Jesus called His followers to be loving and generous with their enemies and to pray for those who persecute them.

INTRODUCTION

When you were a child in grade school, when do you remember being bullied by one of the other children? How did your parents handle such instances? How did you feel about what happened?

What is the worst practical joke someone ever played on you? What did you do, if anything, to get even?

When you were a child, did you and your siblings fight “an eye for an eye and a tooth for a tooth,” or did your parents teach you to forgive and forget? How does this affect your present relationship with your family?

Our first reaction when someone hurts or inconveniences us is to strike back, but this usually only prolongs the conflict. Most people would still agree with the old ‘60s song that declared, “What the world needs now is love, sweet love.” But when we talk of actually focusing that love on our enemies, that’s where it becomes hard for a lot of people. We just want to love those who are easy to love. But Jesus demanded more than that. In the following passage, He made the radical demand that we love our enemies.

UNDERSTANDING



What is your view regarding crime and punishment? How severe do you think the punishment should be for those who commit crimes?

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What kind of person do you have the hardest time loving?

The command to love our enemies is one of the best-known of all of Jesus’ teachings. Perhaps the reason it is well-known is because it runs so counter to what the rest of the world says. One must ask, “Does the way the world advises us to treat our enemies actually work?” In places like Ireland and the Middle East, enemies retaliate for actions that were themselves retaliations for previous acts of violence, and the cycle is perpetuated. Maintained unchecked, such a cycle will not end until all the people on both sides are dead. And yet critics say that Jesus’ teaching to love our enemies is “unrealistic.” Realism is opening our eyes to what is really happening, and what really happens is that when acts of hatred and violence are met with hatred and violence, nobody wins. We can say that the Palestinians and the people of Israel, as well as both sides in Ireland, should learn from the past and turn from their violence. But it would be more profitable for us to examine our own behavior, and let adherence to the teaching of Christ start with us. When we as individuals learn to love our enemies, our “leaders” might just “follow.”

What do you think was the intent in saying, “don’t resist an evildoer”? Was Jesus prohibiting self-defense in verses 38–39, or only revenge?

In this context, “to resist” meant to oppose or to fight back, i.e., to seek revenge against someone who has harmed you. But love, as illustrated by Jesus’ response to the abuse of the Roman guards (Matthew 27:27-31), absorbs and diffuses hate. Love does not retaliate (Rom. 12:19-21). Jesus’ teaching here did not invalidate judicial practices that seek justice for crimes. The point is that justice and evil are to be dealt with through the proper channels and not made into personal vendettas. Jesus’ teaching did not imply that one should never take measures to protect oneself or someone else who is being assaulted. What is prohibited is the seeking of revenge, or harming another in order to get back at them for a wrong done to you.

How easy do you find it to follow verse 42? How do you deal with people who ask to borrow things you really can’t spare or people who are careless with what you lend?

Can a person fulfill the radical demands of verses 40-42 without becoming a doormat for abusive, self-focused people? How can you love a person who has done evil things to you without enabling the person to continue evil behavior?


How can you practically love your enemy? Love is surely more than the absence of hatred, but how can one show love to a real enemy? Who in your life comes the closest to being an enemy, and what can you do to show love to this person?

What is your initial reaction to verse 48? How can you meet this challenge?

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The Greek word for “perfect” is teleios, which means “having attained the end or purpose.” Therefore, people can be “perfect” when they realize that for which they were made. In the creation account in the Old Testament, the purpose of mankind is stated: “God said, ‘Let us make man in our image, in our likeness...’”(Gen. 1:26). Thus, men and women are “perfect” when they live out God’s ways and so demonstrate that they are made in His image. God’s way, as defined here, is the way of love. This commandment to be perfect defines the goal toward which God’s children should strive. It is not a goal they can ever reach—only God is and can be “perfect.” It is, however, a pattern that becomes the basis of how they should seek to live.

APPLICATION

Who is God calling you to “go the second mile” for? What help will you need to do this?

Who do you need to be praying for, in the spirit of verse 44? How can our group join you in that?

How would our community look different if our group lived out the teachings of Jesus in this passage? What would it show unbelievers about the church?

COMMENTARY

MATTHEW 5:38-48

5:38-39 Jesus explained that eye for an eye (Ex 21:24; Lv 24:20; Dt 19:21) was given not as a mandate for personal vengeance but as a principle to guide courts in determining appropriate punishments. The slap on your right cheek was a back-handed slap that was both insulting and injurious. For this act, Jewish law imposed a fine that was double the one for an open-palmed blow on the left cheek. Thus we see that Jesus urged His disciples not to seek vengeance even against the most offensive kind of blow. The words don’ t resist an evildoer do not indicate, however, that we should not seek justice or defend ourselves when threatened with serious bodily harm.

5:40 Frivolous lawsuits were rare in first-century Israel, and so the suit described here was probably a legitimate one which the plaintiff was likely to win. Ordinarily, defendants are upset if the judgment goes against them, but Jesus commanded His disciples to seek reconciliation with their opponents by going above and beyond the legal requirements in order to make amends. Jewish law permitted an opponent to sue for possession of an offender’s inner garment, the shirt. Typically it was a sleeved tunic that extended to the ankles and was made of wool or linen. These could be valuable and were frequently used for bartering or making payments. The coat was an outer robe or wrap. It was the essential piece of clothing since it provided warmth and could double as a blanket for the poor. Based on OT texts such as Ex 22:26-27 and Dt 24:12-13, Jewish law insisted that the coat was exempt from seizure by the courts. Taking the coat was too severe a punishment. Jesus thus commanded His disciples to do even more than the courts allowed when seeking reconciliation with an opponent.

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5:41 Jesus likely had in mind the much-resented practice of compulsion, in which Roman officials could force their subjects to perform menial tasks such as hauling a load on their backs (27:32). It is often said that soldiers could legally compel a subject to carry a load for only one mile before letting them go, but no surviving text establishes this as law. Most likely compulsion was usually limited to a mile simply out of common sense: people are tired after hauling a load for a mile, and soldiers who pressed for more than this risked fostering dangerous resentment among subjugated peoples. In contrast to this, Jesus said His disciples should carry their oppressor’s pack out of obligation for the first mile, but then exceed all expectations by going a second mile as an act of love and service.

5:42 Since this entire paragraph is devoted to Jesus’ teaching against retaliation, this verse probably prohibits disciples from seeking vengeance against opponents by refusing to help them in a time of need. By giving the necessities of life to an enemy, disciples may restore broken relationships (Rm 12:19-21).

5:43 The words love your neighbor appear in Lv 19:18. However, the command hate your enemy does not appear anywhere in the OT. Evidently, some of Jesus’ contemporaries argued that the command to love your neighbor also implied the opposite—that a person was to hate everyone who was not his neighbor.

5:44-45 Loving enemies and praying for one’s persecutors does not make a person God’s child. Only rebirth does that. However, the sort of forgiving love Jesus mentions displays your family resemblance to the heavenly Father, and thus serves as a sign to your true identity. God blesses both the evil and the good with sun and rain.

5:46-47 Tax collectors were despised because they often collected more than the legal tax and served Rome at the expense of their downtrodden fellow Jews. Jesus taught that selfish behavior and loving only those who love you resembles the behavior of tax collectors and pagan Gentiles, not the character of the heavenly Father.

5:48 Much as a child resembles his biological parents, spiritual children bear close resemblance to their heavenly Father. Consequently, Jesus’ disciples are commanded to exhibit moral perfection. The close connection between this verse and Jesus’ teaching about love (vv. 43-47) suggests that unconditional love is the most crucial expression of God’s character in the life of His followers.

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Lesson 7: Giving to Those in Need

MATTHEW 6:1-4 7/15/2020

MAIN POINT

Jesus called His followers to give, not for the praise of people, but to please God.

INTRODUCTION

When you were a child, what did you do to call attention to yourself?

When it comes to being seen by others as an adult, are you more comfortable “center stage,” on the periphery of the “stage,” or immersed somewhere deep in the audience?

In Jesus’ day, people may not have been able to use their giving as a “tax write-off” as we do today, but that doesn’t mean that all charitable giving was selfless. Some used it to be seen in a good light by their society, to be seen as “righteous” by those who purported to know what righteousness was. Today we will see how Jesus called people to stop giving in order to receive human praise and attention, and instead to give in order to please God.

In Matthew 5:21-48, Jesus contrasted the righteousness of the scribes and Pharisees with that of His followers in terms of their attitudes toward general ethical practices. In Matthew 6:1-18, He showed how the surpassing righteousness (5:20) He is calling for relates to three specific examples of common Jewish piety: almsgiving (6:1-4), prayer (6:5-15), and fasting (6:16-18). In each case, Jesus identified the wrong way to go about such acts of devotion, and then He gave the right way.

UNDERSTANDING


READ MATTHEW 6:1-4.

When have you done something, either individually or as part of your family, to help someone more in need than yourself? How did you feel about helping in this way?

What do you think Jesus meant by “practicing your righteousness”?

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This is the same word found in Matthew 5:20, but the context indicates that the emphasis is on the religious activities commonly associated with moral righteousness. While there were a variety of Jewish sects that emphasized different points of faith and practice, all sects observed the three marks of righteousness spoken of in Matthew 6:1-18: almsgiving, prayer, and fasting.

Why do you think Jesus discouraged “practicing righteousness” before people? Do you think He would condemn all public acts of charity or just those that seem to have selfish motivation?

How would you define the word “hypocrite” (see v. 2)? Where do you see hypocrisy in the way people give today?

While it’s an analogy, why might it be desirable to not “let your left hand know what your right hand is doing” when you are giving?

This is another humorous, graphic illustration used to stress the point that giving is to be viewed as an act between the giver and God. The issue is not whether one gives in public versus in private, but the attitude with which one gives. The point of this teaching is not to rule out the pledge systems frequently used by churches so that they can form responsible budgets, nor to invalidate the importance of discussion in a family about its giving priorities. What was rejected here is the motivation of giving with the calculated desire to prove to others (v. 2) or to oneself (vv. 3-4) that one is righteous. While the gift still is of use to the recipient, under those types of circumstances, it has no value for the person who gave. In contrast, the proper attitude for giving is seen in the story of the poor widow who, with no thought of impressing others, nor any pretensions about being able to earn anything from God, gave all she could for the sake of others out of a heart of love and gratitude (Luke 21:1-4).

Today when people give to a big project, we put up memorial plaques, name buildings after donors, and publish lists of names. Fundraisers often say that such policies are necessary to raise a lot of money. What do you think Jesus would say, in light of this passage?

APPLICATION

When, if ever, have you enjoyed the experience of having helped someone out when no one knew you had done so?

If you could give to a person or group in need right now, and you could do so without letting the stingier, more practical side of yourself know about it, to whom would you give help, and how much?

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What help do you need from God to give in the spirit to which God calls you in this passage? How can this group pray for you in that regard?

COMMENTARY

MATTHEW 6:1-4

6:1 Jesus did not prohibit public acts of righteousness, but He warned that the motivation for such acts is more important than the bare fact of performing them. All such deeds must be done for God’s glory, not human reputation. Those who seek human acclaim when performing good works will receive no heavenly reward. In Mt 6:2-18, Jesus supplies general principles for performing righteous acts.

6:2-4 The words whenever you give assume that disciples will regularly assist needy people. The prohibition don’t sound a trumpet stems from the fact that the offering chests in the temple (shofar chests or trumpet chests) were trumpet-shaped with a wide opening where coins were deposited and a winding, ever-narrower funnel that, at its narrowest point, exits into the chest. This arrangement prevented thieves from sticking their hands into the chest (m. Shek. 2:1; 6:1,5). Thus, “sounding the trumpet” is likely a reference to tossing coins noisily into the trumpet-shaped coffer and thereby calling attention to one’s generosity. Jesus described such conduct as hypocritical. The word hypocrites (Gk hupocrites) originally referred to actors who performed in Greek or Roman theaters. The hypocrites to whom Jesus referred are spiritual actors who pretend to have piety in order to win human approval. The instructions about the left hand and the right hand prohibit a person from celebrating their own acts of righteousness. Give liberally, but never dwell on the fact that you do so.

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Lesson 8: Praying and Fasting for the Right Reasons

MATTHEW 6:5-18 7/22/2020

MAIN POINT

Jesus taught His followers to pray and fast with the right motivation.

INTRODUCTION

What rote prayers did you learn when you were a child? Did you ever find yourself saying things in those prayers that you didn’t really understand?

What is the most severe diet you have ever been on? How did you feel? How well did it work?

The Lord’s Prayer is one of the most memorized sections of Scripture, and probably the Bible’s best-known prayer. It is found in the context of Jesus’ teaching His disciples how to pray. Essentially, He taught them that they should not pray for show, but rather out of the sincerity of their hearts. They need not make their prayers long and wordy, and when they prayed for forgiveness from God, they should also be willing to show forgiveness to others. Similarly, fasting should not be done for show, but as an offering to God.

UNDERSTANDING



What did you learn about prayer from the way it was done in your family when you were a child?

What was Jesus saying about long, drawn-out prayers in verse 7? What is the relationship between the number of words and the quality of the prayer?

What do verses 12, 14, and 15 say to you about the relationship between forgiving and being forgiven?

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What are the basic elements of the Lord’s Prayer in this passage? Do you see this as a prayer to be memorized and repeated as is, or as a pattern for extemporaneous prayer? Why?

If it is indeed true that God knows what we need before we ask Him (v. 8), why do we even pray? Is there a benefit in communicating what God already knows?

One of the biggest problems with any kind of religion is that it can degenerate into a show meant to impress people. In the following passage, Jesus spoke very strongly against that kind of religiosity. He spoke to people in an era when praise from the people didn’t come from hitting home runs or from singing songs that reached number one on the popular charts. Praise from the people came when they saw evidence of religious devotion. While people today would seldom think of praying in a public place as a way to get the praise of people, in Jesus’ day, this was a real temptation. Jesus called His followers to avoid such a temptation. In so doing, He was telling them that the sole motivation for doing acts of devotion of any kind should be to please God.


What consistent message is given in this passage about the audience of our spiritual disciplines (vv. 1-5, 6, 16, 18)? How does knowing who our true audience is affect how we practice these disciplines?

What is the purpose of fasting? What benefit might it bring to a person spiritually? What might we be saying to God through our fasting?

Of the things we are called to do in this passage, which do you find the hardest to do?

This passage assumes that the disciples of Jesus will fast. It says, “Whenever you fast...,” not, “If you fast...” Jesus fasted forty days and forty nights in the wilderness (Matthew 4:2); when Jesus was criticized because His disciples did not fast, He responded that it was because He was still with them. After He was finished with His earthly ministry, they would fast (Matthew 9:14-15).

APPLICATION

Where have you been guilty of performing religious acts for the wrong reasons? What do you need to confess before the Lord? What needs to change?

What kind of help from God, as included in the petitions of the Lord’s Prayer, do you most need today?

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One of the benefits of fasting is that it helps us identify with our brothers and sisters who are hungry. What person or people are you aware of who may be in need? Include them in your prayer time.

COMMENTARY

MATTHEW 6:5-18

6:5 Standing in the synagogues (gathering places for Jewish worship) or on the street corners when praying ensures that many people saw the hypocrites praying, but Jesus taught that God has no regard for such actions.

6:6 A private room (Gk tameion) was a room that did not have doors or windows to the building’s exterior. Closing the door granted total privacy. Since the true disciple prays for a heavenly rather than a human audience, privacy is ideal for genuine prayer. Jesus described the Father as the One who is in secret. God is ever-present. The disciple can encounter Him in the most obscure locations.

6:7 The babbling of idolaters may refer to the meaningless gibberish that appears in Greek magical papyri. Like the familiar “abracadabra,” these formulas were nonsensical combinations of sounds that were believed to have special power. Ancient texts show that Jews sometimes embraced these practices.

6:9 By commanding His disciples to pray like this rather than simply “pray this,” Jesus demonstrated that this prayer was offered as a model rather than a mantra to be recited. The first person plural pronoun Our implies that Jesus intended this prayer to be a model for corporate prayer, i.e., a prayer for when disciples gather as a group. This confirms that Mt 6:5 was not intended to prohibit disciples from praying together publicly in the synagogue or other gatherings but instead prohibited prayers that were motivated by religious showmanship. Your name be honored as holy suggests that Jesus expected His disciples to live righteous lives that honor rather than profane God’s name (5:16; Lv 22:31-32). This is an important precondition for successful prayer.

6:10 In light of parallels with contemporary Jewish prayers and Jesus’ teaching that the kingdom of God is a present reality but also awaits a fuller future consummation, the petition Your kingdom come has a present and a future focus. The petition asks that disciples submit more fully to God’s will as subjects of His reign through Jesus. We should daily pray for the future consummation of God’s rule in which He will reign fully and completely over the world.

6:11 Daily bread was the amount of bread necessary to survive for a day. The request is reminiscent of Pr 30:8-9. Jesus wanted His disciples to live in a state of constant dependence on God and His provision.

6:12 The Greek grammar indicates that the disciple prays for forgiveness from God only after having first expressed forgiveness to others.

6:14-15 God forgives those who are truly repentant. True repentance results in a willingness to forgive others.

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6:16 They make their faces unattractive refers to the Jewish practice of smearing ashes on the face and wearing grim expressions during times of fasting. Although these acts originally expressed true repentance, hypocrites adopted them as a mask of false piety.

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Lesson 9: Treasure That Lasts

MATTHEW 6:19-24 7/29/2020

MAIN POINT

Jesus taught His followers to store up true treasure in heaven that will last forever.

INTRODUCTION

What were your biggest “treasures” when you were younger? Why were they so important to you? How do you remember reacting when one of them was lost or destroyed?

If your house were to catch fire today and you could save just three treasures from your home (not including people), what would you save?

Everyone has their favorite investments. Some like the long-term prospects of real estate. Some like the volatile world of the futures market. Some prefer the reliability of high-grade bonds. But Jesus would say that in reality, all of these are short-term investments that don’t pay off in the long run. The only investment that pays off in the long run is investing in the kingdom of God. All other investments will be destroyed in time.

UNDERSTANDING



When was a time that damage to a possession made you upset? How did you feel, and what did you do? How high do you think your “earthly treasures” rank in your way of thinking?

What was Jesus saying about the main drawback of laying up treasures on earth? How does this relate to the experience you reported in the previous question? Are there other drawbacks that you have encountered?

What did Jesus mean by, “where your treasure is, there your heart will be also” (v. 21)? Why was this a central concern of Jesus?

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The real issue is not about the size and amount of one’s possessions, but about one’s devotion to them. While a wealthy person’s obsession with material goods might be more obvious, people of modest means can also have their lives revolve around trying to maintain or augment the few possessions they have. What people occupy themselves with reveals the intent and character of their motivations. This passage reveals that material possessions have the power to command loyalty that rightly belongs to God.

What is the connection between the eye and the body? What does it mean to have good eyes? Bad eyes?

Why can a person not serve two masters? How does what Jesus said apply to a politician who has pledged to serve the public but also has an allegiance to a private company? Are there other situations you can think of where loyalties clash?

While 6:1-18 concentrated on how true righteousness (5:20) differs from the self-serving legalism of the Pharisees, here Jesus focused on how this righteousness differs from the self-absorbed materialism of the Gentiles (6:31). Just as the knowledge that “your Father, who sees what is done in secret” (6:18) frees us from having to make a public spectacle of religious practices, so too the knowledge that “your heavenly Father knows that you need them” (6:32) frees us from having to be absorbed with how to provide for our material needs. Discipleship to Jesus means that the believer must choose between two treasures (vv. 19-21), two visions (vv. 22-23), two masters (v. 24), and two attitudes (6:25-34).

If Jesus were to analyze your life, where would He say your heart is?

What is the difference between serving money and using money to serve God? How does this difference affect the way you earn money? The way you spend money?

APPLICATION

If a spiritual “investment counselor” were to look at your life, what might he say you need to build up your “heavenly portfolio”? What would be the first step you would need to take?

What support can this group give you in relation to the “first steps” you need to take in developing your “spiritual portfolio”?

How can a countercultural view of possessions point others to where Christians place their true hope?

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COMMENTARY

MATTHEW 6:19-24

6:19-20 Jesus emphasized the fleeting value of worldly wealth. The larvae of the moth could quickly destroy valuable fabrics that were treasured by the ancients. The word rust is literally “eating.” It can refer to the pitting of metal coins or to vermin that ruin valuable food stores.

6:21 Jesus taught that a person’s heart truly belongs to what it most treasures. Since a disciple is to love God with all his heart (22:37; Dt 6:4), love for material possessions and riches is a subtle form of idolatry (Col 3:5).

6:22-23 In Jewish writings, a good eye represented a generous attitude and a bad eye a stingy, miserly attitude. The bad eye (an improper perspective on wealth) results in a deep internal darkness, a moral blindness that diminishes the ability to see and pursue what is good.

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Lesson 10: How to Overcome Worry

MATTHEW 6:25-34 8/5/2020

MAIN POINT

Jesus instructed His followers to overcome worry by focusing on the Kingdom of God over the daily anxieties of life.

INTRODUCTION

Do you consider yourself someone who worries often?

What are the things you most often worry about? How do you handle worry in your life?

In the midst of all of our modern anxiety, Jesus advised us to look to the natural world and observe how God provides. Then he told us that we need to trust God for our basic needs and get our priorities straight. The person who “seeks first the kingdom of God” will not be worrying so much about daily provisions.

UNDERSTANDING



If indeed you could “add a single cubit [18 inches] to your height” by worrying, how much taller do you think you would be this month than you were last month?

According to Jesus, what is to be our highest priority? What results from seeking this first (see v. 33)?

Having described that their attention is not to be directed toward worry about physical need, Jesus told His disciples where their focus was meant to be: on God’s unfolding work (“the kingdom”) and on acts that reflect His nature (“His righteousness”). All of one’s life—from one’s inner attitudes to one’s social involvements—is to be brought under this overriding purpose. The supreme ambition of the Christian is that all that he or she thinks, says, and does should be for the glory of God. The

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implication of this verse is that if a disciple is focused on finding and doing God’s will, then that disciple will not worry about material things. His or her needs are in the hands of God.

If you were to take Jesus seriously in relation to this passage, how would it affect how you spend your time in the coming week? Where is the line between prudent concern and worry?

Have you ever had to worry about your daily needs for food, clothing, and shelter? How did you handle it?

Who do you admire because they live in the tension of a pagan world (v.31–32) with kingdom values (v. 33)? What can you do to “seek His kingdom?”

When you find yourself consumed with worry and anxiety, what do you do? How can you turn this over to the Lord and not worry? What would it take for you to realize how much God cares for you, and how much he values you?

The implication of serving God rather than money (6:24) is that the disciple need not worry about the necessities of life (specifically, food, drink, and clothing). By way of illustrating that God takes care of those who follow him, Jesus noted that birds depend upon God for their food, and flowers depend on Him for their beautiful adornment. His point is that God’s children are more valuable than the birds and the flowers and can, therefore, depend upon God to show the same care for them that He gives to birds and plants. To worry is to show a lack of trust in God’s provision.

Did Jesus mean that we should stop working and planning for our physical needs? How should a Christian balance his own role versus God’s role in this provision?

What is commended here is not idleness but faith. As verse 33 indicates, the disciples of Jesus are to be busy, but their activity is centered around pursuing God’s agenda; they are not to be centered around simply meeting their own needs. They are to be confident that God will meet their needs.

APPLICATION

When have you worried about the provision of some basic need and seen God provide for you? Take time to thank God for this experience.

What support can your church give you in relation to the concerns you have been anxious about this past week? How can we support you in prayer?

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How can your church hold you accountable so that you truly “seek first the kingdom?”

COMMENTARY

MATTHEW 6:25-34

6:25 Isn’t life more than food is a rabbinic style of argument. It reasons that if God does a greater thing for us, He will also do lesser things. Specifically, if God created you (the greater accomplishment), He is certainly capable of feeding you (a lesser accomplishment).

6:26 Jesus here reversed His previous argument and reasoned that if God bothers to do a lesser thing (feed the birds), He will assuredly accomplish the greater thing of feeding humans.

6:27 The words translated as add a single cubit to his height probably refer to longevity (see textual note, “add one moment to his life-span”). Worry is futile and cannot prolong your life.

6:30 Jesus revealed that the real cause of anxiety is when disciples have little faith, meaning doubt about God’s power and disbelief in His desire to provide for His children.

6:32 Obsession with material possessions displays the warped priorities of idolaters (Col 3:5).

6:33 The disciple who values the reign of God over his life and who diligently pursues righteous living can trust God to satisfy his needs.

6:34 Jesus did not prohibit planning for the future, but He did prohibit worrying about it. He urged His disciples instead to focus on the challenges of the present.

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Lesson 11: Do Not Judge But Trust

MATTHEW 7:1-12 8/12/2020

MAIN POINT

Jesus called His followers to avoid a judgmental posture and to show love by doing for others as they would want done for them.

INTRODUCTION

When was a time you felt judged by another person? How did you react?

What is the best gift you have ever received from someone? Did you ask for this gift or was it simply their idea?

Many people who avoid church do so in fear of being “judged.” This is why the first part of our passage for today is so important to us. Certainly, we must stand up for what we believe to be right, but Jesus called us to do so without feeling that we are more righteous and pure than others. This is an art that requires God’s direction and Spirit, which may have been what led Jesus to immediately talk about asking God for help in prayer. While God does not always give us the material things we ask for, He does give us the spiritual resources we need when we ask for them.

UNDERSTANDING


READ MATTHEW 7:1-6.

When you get something in your eye, do you get impatient and rub it, or do you patiently flush or work it out?

What motivates a person to correct someone else’s moral failure while leaving their own unexamined?

What is the difference between being judgmental and standing up for truth and righteousness? How do we refrain from judging others without excusing sin?

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What causes more stress in your life: trying to avoid being judgmental toward others, or dealing with judgmental people who want to condemn you?

The “surpassing righteousness” of the members of the kingdom (5:20) is not a license for a judgmental attitude toward others. Jesus, in typical rabbinical fashion, laid down the principle that we are not to judge (v. 1), provided a theological reason for this principle (v. 2), and then illustrated it (vv. 3-5).

In this context, this word refers to a condemning attitude that seeks to pass sentence upon the faults of others. This is not to say that disciples are never to make moral judgments about the actions of others (7:15–20 requires them to do so in certain instances); rather, it condemns a harsh and censorious attitude toward others and any judgment that implies one’s own moral superiority. Such an attitude would betray a lack of the personal brokenness and humility so central to the character of those who pursue God’s kingdom (5:3, 5).


What central truth about God does Jesus stress in verses 7-12? How have you experienced this in your life?

How does the Golden Rule (v. 12) apply to what Jesus has already said about judging others?

Jesus encourages His disciples to come to God in prayer continuously, in confidence that God is good and desires to meet their needs. The summary statement in verse 12, while not integrally related to the section on prayer, does relate to the teaching about judgment: we should be merciful and non-judgmental toward others if we expect the same treatment.

How do you reconcile what Jesus says in verses 7-12 with experiences of not receiving what you’ve asked for? When have you asked God for what seemed to you like a “good gift” only to get “no” for an answer? What factors might influence God’s responsiveness to our prayers?

It is assumed that the asking will be done from the perspective of the faith of one who is seeking first the kingdom (6:33). When we seek the kingdom, God answers our requests for our needs. This is not to say that God will grant requests made out of the greed of one who seeks self-enhancement. It is significant that in Luke’s version of this section, Jesus speaks of giving “the Holy Spirit” to those who ask, indicating that the focus is on the giving of spiritual help and power (Luke 11:9-13).

APPLICATION

What person or group of people do you struggle most with judging or being judged by? How do you need to submit these things to God?

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How are you experiencing God right now? Do you see Him as a loving Father who gives you good gifts, or does He seem to be far away or ignoring your requests?

How can living with others according to the Golden Rule point them to the love Christ has shown you?

COMMENTARY

MATTHEW 7:1-12

7:1 Jesus did not intend to prohibit all acts of judgment. Elsewhere He commanded believers to discern the actions of others (v. 15; 18:15-20). What Jesus condemned is the hypocritical judgment that focuses on the faults of others while excusing one’s own sins.

7:2 Jesus warned that those who use a harsh standard of judgment when evaluating others can expect God to use the same harsh standard when they face His judgment.

7:3-5 The speck, perhaps a piece of sawdust, represents a small fault. The log, a piece of large timber, represents a major moral fault. He who corrects the minor faults of others without attending to his own more serious faults is a hypocrite. Believers do have a responsibility to help one another repent of sins, but only after first dealing with their own serious sins.

7:6 What is holy probably refers to sacrificial meat. Dogs would devour it insensibly without appreciating its sacredness. In Jesus’ allegory, this sacrificial meat symbolizes His own sacred teachings. The dogs symbolize the wicked who disregard the value of His teachings. First-century teachers referred to pearls symbolically to speak of insightful and valuable teaching. Consequently, the pearls here symbolize Jesus’ teachings given by the disciples. Pigs were ritually unclean animals. They symbolize the wicked and unclean. Pigs eat spoiled food but have no appreciation for pearls, just as the wicked consume wicked pleasures but disregard the gospel. This contempt for the gospel is pictured by the pig trampling the pearls underfoot. That pigs may turn against the one offering the pearls shows that contempt for the gospel message can become contempt for the gospel messenger, as has often happened in history.

7:7-8 While some people interpret these verses as a promise that God will give disciples whatever they pray for, linguistic connections between these verses and other portions of the Sermon on the Mount suggest that Jesus promised that those who ask, search, and knock will be invited to enter His kingdom. The command to keep asking is tied to the promise of “good things” to those who ask in verse 11. In the Lukan parallel, these good things are interpreted as the Holy Spirit, who transforms the disciple and makes him fit for the kingdom. Keep searching uses the same Greek verb as 6:33, “Seek first the kingdom of God and His righteousness.” Since the word door is not in the Greek text of verse 7, and because ancient people knocked on gates as well as doors to request entrance (Ac 12:13), keep knocking likely refers to knocking on the gate of the kingdom (mentioned in vv. 13-14).

7:9-10 Round loaves of bread resemble smooth, brown stones. Certain fish in the Sea of Galilee resemble snakes.

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7:11 Jesus’ description of humans as you...who are evil disproves the modern concept that people are basically good. Although Jesus acknowledged that humans may perform gracious acts like providing for their children, He insisted that they do so contrary to their sinful nature. God’s gracious acts, on the other hand, express our heavenly Father’s perfect nature.

7:12 The word “therefore” suggests that the “Golden Rule” of this verse draws an application from the preceding section. Since the preceding verse describes God’s gracious and loving provision for others, the conjunction probably implies that following the Golden Rule shows the disciple’s resemblance to the heavenly Father.

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Lesson 12: How to Find the Right Way

MATTHEW 7:13-23 8/19/2020

MAIN POINT

Jesus called His followers to the narrow path that leads to life in Him.

INTRODUCTION

How good are you at following travel directions?

When have you gone “off the beaten path” and arrived at a beautiful place or had a beautiful experience, despite going the “wrong way”?

In this passage, Jesus warned us against going where everyone else is going. In fact, He told us that we would have better luck going where everyone else is not going—the narrow way, in contrast to the broad way. But since that isn’t a very specific response to our need, Jesus went on to consider how we can find a good “guide” for our way—a true prophet to point us in the right direction. In general, such true prophets can be discerned by the kind of “fruit” or actions of love they produce in life, and whether or not they proclaim that Jesus Christ is Lord.

UNDERSTANDING



When you were growing up, what “wolves in sheep’s clothing” did your parents warn you to stay away from? If you are a parent, who have you warned your own children to stay away from?

When do you remember “following the crowd,” either literally or figuratively, and ending up getting lost?

What was Jesus saying about the connection between the popularity of a lifestyle, and its spiritual worthiness? What does it mean that the road to life is narrow?

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The narrower road is the way of life advocated in the Sermon on the Mount. It is the way of humility, compassion, and justice pursued because one is loyal to Jesus as the Lord (Matthew 5:3-12). It is the way of reconciliation, integrity, generosity, and love without boundaries (Matthew 5:21-48). It is the way of inner devotion to God (Matthew 6:1-18) marked by a wholehearted commitment to God and His ways (Matthew 6:19-34). It is the way of mercy toward others (Matthew 7:1-5), and trust in God’s goodness (Matthew 7:7-11). It is the way of actively seeking the good of others (Matthew 7:12). This way is entered through a narrow gate, which requires us to leave behind the baggage of prejudice, selfish ambition, pride, and other loyalties we have to the world. This way calls for discipline, training, and faith. Such a decision calls for people to go against the sinful tendencies of the broad way that seems so natural. Therefore, it is chosen by fewer people.

Who are the false prophets you need to be on your guard against? What “test” does Jesus give us for identifying them?

What are some of the “good fruits” Jesus looks for? How can these fruits be cultivated in your life?

We don’t know whether someone is a true prophet or not by the eloquence of his speech, or by seeing whether his words agree with our own. Rather, we know by seeing if what they do—their fruit—testifies to the love of God in Jesus Christ. This is not the only time that Jesus indicated that lack of fruit, or spiritual productiveness, was something that was to be rejected. In Matthew 21:18-22, Jesus cursed a fig tree for failing to produce fruit, and in so doing, symbolized the judgment of those whose lives do not result in good fruit.

If it is not enough just to call Jesus “Lord” (v. 21), what more is needed? What is the significance of the fact that some who have done great works in Jesus’ name will not enter the kingdom of heaven?

Matthew continued to press home the meaning of discipleship by stressing the point that merely saying, “Jesus is Lord” is not enough. Such an affirmation is shown to be genuine or false by what a person does. Actions demonstrate the reality of affirmations. Thus, on the Day of Judgment, the false prophets and others may protest that they ministered in Jesus’ name, but the truth that they never knew Him will be revealed.

APPLICATION

How would you describe your own “harvest of fruit” in this past week?

How can our church support one another in being on guard against false prophets and remaining focused on the narrow way that leads to life?

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How does the narrow way contrast with the way of the world? Who has God given you influence over that you can tell about the narrow way?

COMMENTARY

MATTHEW 7:13-23

7:13-14 The narrow gate symbolizes the exclusive nature of Christ’s kingdom. Entrance requires the disciple to do the will of the Father in heaven (v. 21). The gate that is wide indicates that hell grants unrestricted entrance and that many will enter through its gates. The difficult (lit “narrow”) ...road may symbolize the life of hardship and persecution that the disciple must face. However, since Jewish literature often used the symbol of the road to represent a moral path (Jdg 2:22; Isa 30:21; Jer 6:16; 2Jn 6) and because the law was portrayed as a narrow road from which a person was not to deviate (Dt 5:32; 17:20; 28:14; Jos 1:7; 2Ki 22:2), the narrow road probably represents Jesus’ morally restrictive teaching. The wide road permits travelers to meander and pursue worldly desires, but the narrow path requires travelers to stick to God’s will (Mt 7:21).

7:15-20 False prophets don sheep’s clothing to disguise the fact that they are ravaging wolves masquerading as true disciples. However, a prophet’s character and behavior (his fruit) indicates whether he is true or false. Other NT texts insist that a teacher’s doctrine must also be examined (1Jn 4:2-3). True disciples bear the fruit of good works, and this confirms their identity as Jesus’ disciples (Mt 7:21-23). The image of cutting down and burning a bad tree portrays the judgment and eternal punishment of false disciples.

7:21-23 By referring to Himself as Lord and depicting Himself as the ultimate Judge of humanity, Jesus implied His deity. True disciples affirm Jesus’ lordship, submit to His authority, and obey His commands. Jesus insisted that a person is confirmed as a true disciple not by prophecy, exorcism, or working miracles but by living a transformed life made possible by God. The disobedient lifestyles of lawbreakers are inconsistent with genuine discipleship. Jesus’ words, I never knew you, show that these were never truly disciples.

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Lesson 13: How to Build Your life

MATTHEW 7:24-29 8/26/2020

MAIN POINT

Jesus called His followers to build their lives on Him as their foundation.

INTRODUCTION

When have you built something, either individually or with a group?

How would you rate your building skills? Are you experienced or inexperienced? How does this impact the quality of something that is built?

Everyone knows the story of “The Three Little Pigs” and how the one who built his house of brick was the one who survived. The following passage could be called the biblical principle behind “The Three Little Pigs.” Building your house on a flat sand bed may be easier and quicker than building it on hard rock, but it doesn’t last when the rains come. Jesus wants us to build our lives on principles that last.

UNDERSTANDING



How firm is the foundation of your life? What kind of “weather” are you expecting in your life? How well prepared do you feel you are right now for that “weather”?

What two choices did Jesus present in this passage? What results come from these choices?

Both Matthew and Luke’s versions of the Sermon on the Mount conclude with this parable, which dramatically highlights the choice with which Jesus confronted His listeners. One must decide either to put his teaching into practice or else face the destruction that is the end result of any other choice. The passage stands as a stern warning to the religious pattern of far too many Americans.

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Why might a person build a house on sand in the first place? In what ways is such thinking -short-sighted?

Who or what is the “rock” in this parable? What is meant by building a house on this “rock”?

How would you describe your spiritual foundation?

How does the condition of your spiritual foundation now compare to what it was like a year ago? Five years ago?

What is the next step for you if you are to solidify your foundation on the rock of Jesus Christ? How can this group be supportive of you in this building?

Jesus said it is not enough just to hear the word. One must also act on it. Going to church and hearing sermons, by itself, is merely building your house on sand if you do not act on what you hear. It does not prepare you for the tough times when the storms of life come in: the marital problems, the times of financial stress, or the frightening medical reports. When we actually act on Jesus’ teachings, those teachings become part of our life, not just “background noise.” And when those teachings become part of our life, we experience what a solid foundation they can give us for living our lives.

Why is it that some people never think of examining their foundation until their house has “crashed?” Which is easier, building a firm foundation in the first place or building a firm one after you have learned how you did it wrong before?

APPLICATION

Where might God be exposing cracks in the foundation of your life in light of this study? What do you need to do in response to this?

How does a faulty foundation impact your relationships with others in the church?

How does building your life on the foundation of Christ impact your ability to share about Him with others? What is God calling you to do in this regard?

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COMMENTARY

MATTHEW 7:24-29

7:24-27 The adjectives sensible and foolish describe a person’s spiritual and moral state, not his intellect. Whether one is considered sensible or foolish is determined by his response to Jesus’ teaching. Since OT writers described God’s wrath using the image of a great storm (Isa 28:16-17; Ezek 13:10-13), the storm that destroys the house on the sand is a picture of divine judgment. Hence, the person who hears and acts on Jesus’ teaching is prepared for judgment. The one who hears but doesn’t act on Jesus’ words will be destroyed in the storm of judgment.

7:28-29 Jesus amazed the crowds with an authority that surpassed that of other teachers. First-century Jewish teachers appealed to the authority of their rabbinic predecessors. However, Jesus introduced His teachings with the contrast, “You have heard that it was said... but I tell you” (5:21,27,31,33,38,43). By this Jesus made clear that He had the authority to interpret the law independent from and even contrary to the Jewish oral tradition and the most esteemed rabbis. The words when Jesus had finished are important for understanding the structure of Matthew’s Gospel. See “Structure” in the Introduction to Matthew.

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Barraque Street Missionary Baptist Church

1800 W. Pullen Ave. | Pine Bluff, AR 71601

(870) 536-0582

www.barraquestmbc.org

Sidney D. Milton, Sr., Pastor

http://www.barraquestmbc.org/

Date post:	16-Aug-2020
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