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The Sermon on the Mount – Chapter 6

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Synopsis – September 1, 2001

Synopsis for Sermon on the Mount – Matthew 6

Introduction to Matthew 6

A Christian as a child in relation to his Heavenly Father……Page 2

The Christian, Alms and giving to the Needy……………….Page 6

The Lord’s Prayer Outlined………………………………….Page 10

Where Does Temptation come from?.………………………Page 19

What is Forgiveness?………………..………………………Page 21

All about Fasting…………………………………………….Page 24

The Love of Possessions…………………………………….Page 27

The World or Treasures in Heaven?…………………………Page 28

The Eye – the Light of the Body…………………………….Page 35

The “Single” Eye…………………………………………….Page 36

The Impossibility of Serving Two Masters………………….Page 37

True Concern or Worrying?………………………………….Page 40


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INTRODUCTION TO MATTHEW 6 This new section . . . chapter six . . . of the Sermon on the Mount shows us how the

Christian is to live his life in the world in the presence of Almighty God . . . that is, in active submission to God and entire dependence upon God!

Note that the reference to God as "Father" continues to occur! MATTHEW SIX IS PRIMARILY A PICTURE OF THE CHRISTIAN AS A CHILD, IN RELATIONSHIP TO HIS FATHER, AS HE LIVES HIS LIFE IN THIS WORLD. Chapter six of Matthew reviews the Christian's whole purpose in life and considers two

aspects of his life because, in the final analysis of the Christian's life, it is really two-dimensional:

1. Verses 1-18 deal with the "religious life," or piety, of the Christian and the

culture and nurture of his soul. Christ speaks of the Christian's worship and how that worship affects his relationship with God.

2. Verses 19-48 remind us that the Christian is not of this world because he is

a "child of God," living for a kingdom which cannot be seen, a sojourner and a traveler who, even though he is not of this world, must travel through this world.

In this section, we see a Christian in his relationship to life as the world around him does

things to him. The Christian is not to be concerned about food, drink, clothing, or shelter . . . in other words, he is not be concerned about the "cares of this world."

It is a great fallacy to imagine that the moment one is converted that all his problems are

going to be solved, or that all his difficulties are going to vanish. The Christian life is full of difficulties, pitfalls, and snares, which is the very reason that

the Christian needs God's Word because, if the Christian life was not fraught with difficulties, Scripture would be unnecessary. The reason that the Christian needs God's Word, especially the epistles, is the fact that the Christian is living in the world and his life is beset with problems.

The reason that the Christian finds himself to be miserable and unhappy, lacking real joy,

is either because: (1) His "religious" life is wrong, or,

(2) He is concerned about the "cares of this world."

THIS SIXTH CHAPTER OF MATTHEW IS VERY SEARCHING, AND VERY PAINFUL. IT IS ONE OF THE MOST "UNCOMFORTABLE" CHAPTERS IN THE ENTIRE BIBLE BECAUSE IT PROBES, EXAMINES, AND HOLDS A MIRROR UP BEFORE US. THIS CHAPTER WILL NOT LET US ESCAPE SELF-EXAMINATION. No chapter in the Bible is more calculated to promote the humbling of self, and the


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acquisition of humility, than Matthew six, so, THANK GOD FOR MATTHEW 6! The Christian should be anxious to know himself! The natural man thinks that he wants

to know himself, but he evades self-examination on every hand because self is the most painful piece of knowledge that a man can acquire!

Matthew six brings one face-to-face with himself and enables him to see himself exactly

as he really is. It is only that man who has truly seen himself for what he is who will run to Christ and

seek to be filled with the Holy Spirit. Matthew five teaches the true meaning of God's law in contrast to man's false concept of it,

whereas chapter six emphasizes the "practical living" of the law, as it expresses itself through the behavior of the Christian.

Matthew 6:1, "Be careful not to do your àcts of righteousness' before men, to be seen by them. If you do, you will have no reward from your Father in heaven."

The first verse is an introduction to the message that follows in verses 2-18. NOTE THE PERFECT ARRANGEMENT OF THIS CHAPTER: Verse one lays down the principles governing the "acts of righteousness,' [the religious

life], of the Christian and then, in the verses that follow, Christ gives three illustrations of these principles - almsgiving - praying - and fasting.

In analyzing the "religious life" of the Christian, one finds that there are three aspects,

and three aspects only, of his religious life. 1. The way he gives alms [This Greek word includes "services rendered" as well as "giving."]

2. The nature of his prayer life, his contact with God.

3. The way he mortifies his flesh The fundamental principle that is laid down in verse one is, "Be careful not to do your

àcts of righteousness' [King James uses the word "alms"] before men, to be seen by them." All good commentators agree that the Greek word here, sometimes translated as "alms,"

should be translated as "righteousness," or "piety." This same Greek word is translated "acts of righteousness" in Matthew 3:15.

This word "righteousness," in verse one, governs all three aspects of righteous living and,

in the verses that follow, Christ gives the list of three various manifestations of righteous living. FIVE PRINCIPLES FOUND IN MATTHEW 6:1 1. THE DELICATE BALANCE OF THE CHRISTIAN LIFE


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At first, there seems to be a contradiction between this verse [Matthew 6:1] and

Matthew 5:16, which says, "Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven."

If one is to do his religious acts "in secret" . . . to not be "seen of men" . . . if

one is to give in secret . . . pray in his closet . . . and is to make sure he does not appear to be fasting when he does fast . . . then how can men know that he is doing these things . . . and how can they possibly see the light shining in him?

There is, of course, no contradiction! Matthew 5:16 says that one is to live in such a way that men, looking at him

and seeing the quality of his life, will glorify God, while Matthew 6:1 says that one must not do things in order to attract attention to himself, it should not be his desire to be "seen of men" because the Christian's motive for anything that he does should not be to draw attention to himself.

There is a fine, delicate balance between the injunction of Matthew 5:16 and

the injunction of Matthew 6:1 simply because the Christian is called to adhere to both of these injunctions, at the same time.

Human nature tends to go to one extreme or the other. Either a Christian can be

guilty of being showy, ostentatious outwardly, boastful, displaying his religious acts and exhibiting his piety, or else, he can be guilty of being so afraid of self-glorification that he segregates himself, and shrinks away from others, becoming hermit-like, overly modest, sheepish, unassuming, backward and self-effacing.

ONLY THE HOLY SPIRIT CAN ENABLE ONE TO MAINTAIN A BALANCE BETWEEN BOTH OF THESE EXTREME POSTURES.

2. THE ULTIMATE CHOICE BETWEEN PLEASING SELF OR PLEASING GOD

It may seem at first that Matthew 6:1 is speaking of pleasing men, as opposed to

pleasing God, however, the reason that one pleases men is so that he may please self, because, he chooses to please men so that they will think better of him, therefore, his ultimate concern is self-gratification. Therefore, one's real choice is between pleasing self or pleasing God, rather than between pleasing men or pleasing God.

We see here the insidious character of sin, and its subtle form of selfishness. We, by

nature, desire the praise of men more than we desire the praise of God because it is so important to our egos, that men think well of us, that they have a good opinion of us.

3. THE CHRISTIAN'S RELATIONSHIP TO GOD

IS THE MOST IMPORTANT THING IN HIS LIFE

The supreme matter in this life, and in this world, is for one to realize that his relationship to God is the most important thing in his life, and, one almost feels as if he should be apologetic in making a statement that is, for the Christian, so fundamental and so


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elementary and, yet, the greatest cause of all of one's failures is that he constantly forgets his relationship to God.

One's supreme goal in life should be to please God in everything and at all times and,

if this is one's supreme aim in life, one cannot go wrong.

If one looks at Christ's life, one will see that nothing stands out more clearly than the fact that His life was lived entirely for God, the Father. Jesus said, "The words that I speak, the works that I do, My whole life, is to glorify My Father." Christ never thought of Himself and His own desires seem to be unseen and hidden as He lived entirely, and always, for the glory of His Father in heaven, Jesus said, "I seek not My own honor, but the honor of Him Who sent Me."

4. THE CHRISTIAN'S REALIZATION THAT HE LIVES HIS LIFE

IN THE PRESENCE OF GOD

Because God sees one's every action and every thought, one's motto for living should be: "Thou God seest me!"

"Be careful not to do your àcts of righteousness' before me . . ." WHY? "If you do,

you will have no reward from your Father in heaven." This verse teaches that God sees it all, He knows man's heart!

Luke 16:15 states, "Jesus said to them, `You are the ones who justify yourselves in the

eyes of men, but God knows your hearts. What is highly valued among men is detestable in God's sight."

There is no better way for one to live a holy and sanctified life than for one to

constantly remind himself that he is living in the presence of God and that everything that he does is always under the eye of Almighty God.

David said in Psalm 139, "God, I can't get away from You, if I take the wings of the

morning, or dwell in the uttermost parts of the sea, You are there." The cardinal principle that is expressed in this psalm is that one cannot get away from God. God knows everything about us. All things are naked and open unto the eyes of Him with Whom we have to do. He knows our thoughts and the intents of our hearts, nothing is hid from His sight.

Christ does not offer, at the moment of salvation, some marvelous experience that will

solve all of one's problems, but, what He does offer is that one comes into the realization that he is always in the presence of God.

5. THE CHRISTIAN'S LIVING FOR, AND EXPECTING, `REWARDS' IN HEAVEN

The subject of rewards troubles some people, but note what verse one states, "...you

will have no reward from your Father in heaven, and, also verse 4 states, "your Father who sees what is done in secret, will reward you."

Jesus tells us that it is quite right for us to seek rewards of our Father which is in heaven. Many Christians reason that one should live his Christian life for its sake alone, rather


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than live it for any rewards, however, despite the fact that this reasoning sounds good, Jesus, and all of the New Testament, teaches that it is a right and legitimate desire, a holy ambition, to expect rewards in heaven.

Hebrew 12:2,"(Christ) Who for the joy that was set before Him, endured the cross,

despising the shame . . ." We are told that Moses lived faithfully for God, "...because his eyes were on the

recompense of the reward, or, translated another way, "because of the final `payday' that was coming."

As a matter of fact, all of the heroes of Hebrews 11 lived wholly for God because "they

saw certain things afar off, and they were seeking a city."

WE ARE ENCOURAGED TO LIVE FOR THE "JUDGMENT DAY OF REWARDS." 1 Corinthians 3:13 states, "Every man's work shall be made manifest; for the day shall

declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. If any man's work abide which he hath built thereupon, he shall receive a reward."

One is either building his Christian life with insubstantial material, such as "wood, hay,

and stubble," or he is building his Christian life with precious material, such as "silver, gold,. or precious stones," but, whatever one builds his life with, that day shall reveal it.

2 Corinthians 5:10 states, "We must all appear before the judgment seat of Christ, that

every one may receive the things done in his body, according to that he hath done, whether it be good or bad."

No, there is nothing wrong with a Christian living for "rewards," as long as he desires

that his rewards are from God for his having lived in life of holiness and Godly righteousness. NOTE: There will be no rewards from God for those who seek rewards from men. If one

seeks rewards from men, one will get them, but that is all he will get. [What a terrifying thought!] Those who seek rewards from men, performing their religious acts in order "that they may have the glory of men, verily I say unto you, they have their reward." (Matthew 6:2).

Matthew 6:2, "Therefore, when thou doest thine alms . . ."

IS A CHRISTIAN CALLED TO "GIVE ALMS" ? What did God say about "almsgiving" under the law? Deuteronomy 15:7-8 state, "If there be among you a poor man of one of they brethren

within any of thy gates [cities] in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother; But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth."

Job 29:16 states, "I [God] am a father to the poor."


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Psalm 41:1 states, "Blessed is he that considereth the poor." Proverbs 29:7 states, "The righteous considereth the poor" Proverbs 14:21 states, "He that hath mercy on the poor, happy is he." Proverbs 19:17 states, "He that hath pity on the poor, lendeth unto the Lord." Proverbs 21:13 states, "Whoso stoppeth his ears at the cry of the poor, he shall cry

himself." Proverbs 28:27 states, "He that giveth unto the poor shall not lack, but he that

hideth his eyes shall have many a curse."

IS A CHRISTIAN CALLED TO "GIVE ALMS" ? What did God say about "almsgiving" under the law? Deuteronomy 15:7-8 state, "If there be among you a poor man of one of they brethren

within any of thy gates [cities] in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother; But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth."

Job 29:16 states, "I [God] am a father to the poor." Psalm 41:1 states, "Blessed is he that considereth the poor." Proverbs 29:7 states, "The righteous considereth the poor" Proverbs 14:21 states, "He that hath mercy on the poor, happy is he." Proverbs 19:17 states, "He that hath pity on the poor, lendeth unto the Lord." Proverbs 21:13 states, "Whoso stoppeth his ears at the cry of the poor, he shall cry

himself." Proverbs 28:27 states, "He that giveth unto the poor shall not lack, but he that

hideth his eyes shall have many a curse." It certainly is un-Christian for a Christian to say, as an argument against almsgiving,

"Almsgiving is for the rich, it is all I can do to provide for myself and my family." Jesus shows us that "almsgiving" is a part of true Godly righteousness.

We are told in 2 Corinthians 9:9, that the person who "disperses abroad to the poor

[scatters his gifts] gives generously to the poor [lavishes his gifts on the needy] his righteousness remaineth forever!"

For the Christian, almsgiving is not a matter of choice, but rather, a divine commandment.

The Christian is called to give to those in need, to those who rightly deserve "alms" - the


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orphans, the elderly widows and the maimed.

This, of course, does not mean that one is to act blindly in the matter of almsgiving, to be indiscriminate in one's giving, or to give to those who trade upon the generosity of others because to give indiscriminately does more harm than good, in the long run.

2 Thessalonians 3:10 teaches, "If any would not work, neither should he eat."

That's a pretty good motto to follow! In the 5th chapter of Matthew, Jesus' teachings dealt with the Christian's actions, the

things a Christian is called to DO, however, He, knowing that one could adopt a standard of righteousness out of a wrong motive, He, in chapter 6, deals with the Christian's motives, what are to be the reasons behind the Christian's actions, the "why" behind the things a Christian is to do.

Jesus knew what the power of applause could do in making a man drunk with his own ability and in making him worship at the shrine of public notice. Jesus knew how easy it was for man to use his ability as coins to operate the jukebox of the praise of others.

In Matthew 6:2-3, Jesus is not reprimanding almsgiving, but, rather, He is dealing with

the wrong motive in almsgiving. In fact, Christ takes it for granted that a Christian is already in the habit of almsgiving. What Christ is condemning is the giving of alms for the purpose of self-advertisement.

A GOOD DEED MAY BE DONE FOR THE WRONG REASON Because one's good works may proceed from corrupt desires (like giving generously out

of one's motive to obtain a reputation for being generous), Jesus warns us of the pride that is in one's heart, because, there is, within each one of us, the danger of doing good deeds to promote one's own praise and, so, Jesus says, "Be careful," that is, "Take every possible precaution to guard against giving alms to be seen of men!"

THE VALUE OF ANY ACTION IS DETERMINED BY THE PRINCIPLE FROM WHICH IT PROCEEDS! One's almsgiving must be done out of a desire to please God!

Matthew 6:2, "So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on eh the streets, to be honored by men. I tell you the , they have received their reward in full."

Jesus says, "Do not seek to attract attention to yourself when you do alms, as the

hypocrites do." The Pharisees posed as being such devout worshippers of God and lovers of their fellow

man when, in reality, they were self-righteous men who sought the applause of others, or, as Jesus said in another place, they seek the "applause of men," which is why they would perform


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their so-called good deeds where there was the largest number of onlookers. The sin of doing what one does to seek the approval of men, rather than God, is a far

more grievous sin that most people suppose. What Jesus is saying in Matthew 6:2 is that, when one performs good deeds, he is not to

announce it. What is the right way to perform good deeds? Verse 3 answers that question: "But when you give to the needy, do not let your left hand

know what your right hand is doing." This statement is based on the idea that one reaches into his pocket with his right hand

and, then, with his left hand, carefully counts the amount of money that was taken out of his pocket by his right hand. This "saying" refers to the fact that one has a tendency to keep a record of his good deeds.

Is it natural for a loving mother to record, and take account of, how many times she must warm the baby's bottle? The answer is, no, because her warming her baby's bottle is

an expression of love, and all almsgiving should be done with the same motivation. Jesus tells us in Matthew 6:2, "Don't announce your good deeds for the purpose of men's

praise," and then, in verse 3, He says, "Don't keep a record of your good deeds, either." "Don't let your `left' hand [the hand that keeps account of your giving] know what your

right hand [the hand that does the giving] is doing!" One's giving of alms is to be done in simplicity and it is to be done with the sole intent,

and purpose, of pleasing God, not man. After one has given his alms, he is to dismiss it from his mind and he shouldn't even congratulate himself for his giving.

This does not mean that one is to always conceal his donations, as some have interpreted Christ's teaching to mean. It is clear from the book of Acts that Jesus could not have possibly meant that one is to keep all of his giving a deep, dark secret from everyone.

"Secrecy" is often used as a cloak to hide an avaricious nature or an insatiable greed for

riches, because, very often, under the pretense of "hiding one's good works," one is really only hoarding up his wealth.

There are times when the knowledge of one's giving by another brother can be an

encouragement to that brother to do likewise, to also give. Matthew 6:4 tells us that it is only this kind of unselfish, selfless, giving that will be

rewarded openly in that day! This verse states, "So that your giving may be in secret, then your Father, who sees what is done in secret, will reward you.


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Matthew 6:9, "This is how you should pray:" Prayer is one of the most vital subjects of life because prayer is, beyond question, the

highest activity of the soul. Everything else pales into insignificance when compared with prayer because when man is upon his knees he comes face to face with God and this face to face meeting with God is man's highest, and greatest, human experience.

The medium of measurement of one's true spiritual condition is the quality of one's

prayer life because, the giving of alms, and even self-discipline, is less difficult on one's flesh than the seeking of God in earnest, true, prayer.

One cannot be a hypocrite when he is alone with God because, when one is alone with

God, he gleans a real knowing of how he stands spiritually. Do you have less to say to God when you are alone than when you are in the

presence of others? The one outstanding characteristic of all the men and women whom God has used is the

fact that they were men and women of prayer, who not only spent much time in private prayer, but who also delighted in prayer . . . in praying

One needs more guidance in the area of his prayer life

than in any other area of his spiritual life! As John the Baptist's disciples were taught to pray, so also did Jesus' disciples feel the

need to be instructed in how to pray, not only because the desire to pray is a natural instinct in the heart of every child of God, but also because they had seen Jesus rise early, before dawn, to pray and they wondered what He talked about when He prayed and what enabled Him to pray at such length, and so, they came to Him and said, "Lord, teach us to pray," because, they wanted to be able to pray as Jesus prayed, and they wanted to know God as Jesus knew Him.

Many Christians miss the greatest blessings of their Christian lives, simply because they

do not know how to pray and what to pray for. In Matthew 6:9-13, Jesus tells us how to pray and what to pray for. Some of the central principles of prayer that Jesus emphasizes in Matthew 6:9-11 are as follows:

1. Matthew 6:9-13, "The Lord's Prayer, IS A PATTERN OF PRAYER The amazing thing about The Lord's Prayer is that it covers everything, in principle, that

one needs to know about praying because there is nothing that can be added to this prayer to make it any more complete that it is because it is all-inclusive:

To say that The Lord's Prayer is all-inclusive simply means that it is a perfect summary

of prayer in that it contains all the principles of prayer, and because it contains all the principles of prayer, it is therefore, a skeleton of true praying.

Any prayer, even the longest of prayers, if it is a true prayer, can be reduced to the

principles found in the model prayer of The Lord's Prayer. If one were to analyze the principles of Jesus' great prayer in John 17, one would find that these principles can be reduced to the very


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same principles that one finds in The Lord's Prayer. The Lord's Prayer does cover every principle of praying, but one must take these

principles and expand them in his praying, basing his every prayer upon these principles. Jesus did not mean that one is to simply repeat The Lord's Prayer because He did not

pray that way, in fact He would spend whole nights in prayer . . . hour after hour . . . communing with His Heavenly Father.

It is interesting to note that John Wesley held a poor view of any Christian who did not pray at least four hours every day! 2. "The Lord's Prayer" is meant for Christians of every age. Jesus said to you, and to me, and to every Christian, "This is how you should pray," and,

if one does not pray "after this manner" [King James Translation], if his prayer does not correspond to the pattern, or form, of The Lord's Prayer, his praying is not true praying, because, true praying is praying from the heart and it is this kind of praying that is found in The Lord's Prayer.

3. "The Lord's Prayer" gives us the skeleton, or outline, along which we must

proceed to help us to not rush into prayer. One is not to start praying until he considers what he is doing, because one is not to be

merely led by his impulses of feelings when he prays.

HOW SHOULD ONE APPROACH GOD WHEN HE PRAYS? It is of vital importance that one have a right approach to prayer. How often many of us

have said, "I prayed and prayed and nothing happened!" Most likely, the reason that nothing happened when we prayed is that, without realizing it, our approached to prayer was wrong, so often, because we are thinking only of ourselves, we begin praying by speaking of our troubles, our perplexities, and our needs, and, this is not the way to approach God.

The first step in approaching God, in our praying, is to approach Him with

REVERENCE . . .

"Our Father which art in heaven, Hallowed be Thy name." We, because we are human and are pressed by the urgency of our cares and troubles,

like little children, begin our prayers by speaking of our needs, however, we should begin praying by realizing what we are about to do and, as Job said, "I will lay mine hand upon my mouth," we, also, need to put our hand on our mouth for a moment and recollect what we are about to do.

The essence of true praying, can address God as "Father." When we are engaged in true

praying, because we can address God as our "Father," we acknowledge our relationship to God as His child.

Prayer is, simply, speaking to God, forgetting about our self, and realizing that we are in


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God's presence. If we look at the prayers of the Bible, we will see that these prayers are not business-like

prayers and they are not prayers that just tell God what one wants, but, rather, they are prayers that all begin with an invocation.

Daniel, in great perplexity, begins his prayer by "praising God." Jeremiah, in dismay, even though he does not understand why everything seems to go

wrong, begins his prayer by "worshipping God." ALL THE RECORDED PRAYERS IN SCRIPTURE HAVE AN INVOCATION It is only the true Christian who can pray, "Our Father" . . . God's Word draws a sharp distinction between those who belong to God and those who

do not belong to Him. We are born children of wrath, children of the devil, children of this world, but, when we

are saved, we are taken out of this "earthly" realm and translated into another realm, a "heavenly" realm, We become children of God and we receive the spirit of adoption, whereby we cry, "Abba, Father!"

When we pray only out of desperation, we have no confidence speaking to God as our

Father and, therefore, when we do pray only out of desperation our praying is not true praying. When we say, "Our Father" it not only implies that we are a true Christian, but it also

implies that one is conscious of our relationship to, and with, God. When we are able to say with real confidence and assurance, "Our Father," it is a

profession that we are, in fact, a child of God, so, the beginning of praying, and approaching God, is realizing that we are a child of God who is coming to his Father.

Immediately, then we add ". . . which art in heaven" In prayer, we realize that God is our Father, we remind our self that He is in heaven, and

we remember His majesty, His greatness, and His power.

Prayer is not to rush into God's presence just because we want something from Him, or we want Him to do something for us.

In prayer, we should be absolutely honest with God, realizing that He knows everything

because nothing is hidden from Him, "Our Father, which art in heaven." God has all power to punish or bless, He is able to save or destroy, He is in heaven and

we are on earth, "Our Father, which art in heaven." In Hebrews, we are told to come to God "with reverence and Godly fear" because, our


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God is a "consuming fire." As we go to prayer, we must remember that we are approaching an almighty, eternal and

holy God, but we must also remember that, because we are "in Christ," God is our Father. Keep in mind, Jesus has taught us that the first step, in learning how to pray, is that we do

not ask God for anything, but, rather, we silence our mind and approach God with reverence, [in awe], and an awareness of what we are doing when we seek God in prayer . . . "Our Father, which art in heaven . . ."

Now, we come to the third phrase of The Lord's Prayer, "hallowed be Your name," and,

then we come to the "petitions" that are included in The Lord's Prayer. Note that the first three petitions are in reference to God and His glory, while the last three petitions are in reference to ourselves, and our needs.

The first three petitions include the word "Your" [King James renders the word as "Thy"]

1. "hallowed by Your name"

2. "Your kingdom come"

3. "Your will be done" Only, after these three petitions does the words "Give us" enter into The Lord's Prayer The order of the petitions in The Lord's Prayer is more significant than the number of

petitions. In prayer, our first concern should be to adore God because, only after glorifying God, are we to then deal with our own needs and problems. No matter how desperate the need may be when we come to God in prayer, whether we are praying for this salvation of souls, God's blessing upon our work, or the needs of those who are dear to us, God's glory is to be honored first!

OUR FIRST PETITION SHOULD BE "HALLOWED BE YOUR NAME"

The word "hallowed" has lost much of its meaning in our day. It means "to make holy . . .

to sanctify . . .to revere." What does the term "Your name" mean? The Jews had a deep sense of the greatness and majesty of God and, because of this, they

revered God's name to the point where they would not even speak, or write, the name of God, and, because they considered God's name so holy and sacred, in comparison with themselves who were so small and unworthy, they, rather than mention His name, referred to God as "the name."


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Name Meaning

JEHOVAH-TSIDKENU

JEHOVAH-M'KADDESH

JEHOVAH-SHALOM

JEHOVAH-SHAMMAH

JEHOVAH-ROPHE

JEHOVAH-JIREH

JEHOVAH-NISSI

JEHOVAH-ROHI

"Jehovah our righteousness"

"Jehovah who sanctifies"

"Jehovah is peace"

"Jehovah is there"

"Jehovah heals"

"Jehovah's provision shall be seen"

"Jehovah my banner"

"Jehovah my shepherd"

The term "Thy name" is equivalent, in meaning , to all of the above names. The first petition in our prayer should be a burning desire to bring honor and glory to

God's name, because, the first desire of our prayer should be that the greatness, the might, and the majesty, of God be glorified.

Jesus prayed in John 17, "I have glorified Thee on the earth . . . I have manifested Thy

name unto all men which Thou gavest Me . . . I have not come to seek Mine own glory, but the glory of Him that sent Me."

Jesus teaches us that, no matter what our circumstances are when we come to God in

prayer, we should first honor and worship and magnify God before we present our personal petitions to God . . . "Hollowed by Thy name."

OUR SECOND PETITION SHOULD BE "THY KINGDOM COME"

When we petition that God's name be hallowed, the natural question that we are inclined

to ask is, "Why isn't God's name hallowed among men?" And, the answer to that question, of course, is that God's name is not hallowed among men because of sin's reign in the world and in the hearts of men.

The "Kingdom of Darkness," because it is governed by the "god of this world," is the

kingdom that opposes God's name from being hallowed among men and it is the kingdom that rules in the hearts of men.

Running throughout God's Word are promises and prophecies concerning "the Kingdom

of God" and its coming on earth. THE "KINGDOM OF GOD" IS THE RULE AND REIGN OF GOD IN THE HEARTS OF MEN 1. When Jesus was exercising His power over Satan, in Matthew 12:28, He said, "But if I cast out devils by the Spirit of God, then the Kingdom of God is come unto you." 2. In Luke 17:21, Jesus said, "The Kingdom of God is within you." 3. In Matthew 6:33, Jesus said, "'Seek ye first the Kingdom of God . . . "


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4. In Romans 14:17, the apostle Paul states, "For the Kingdom of God is not mean and drink; but righteousness, and peace, and joy in the Holy Spirit." We often pray because we need something from God, we want Him to do something for

us, however, James 4:3 tells us that we pray and do not receive because we ask selfishly. When we come to God in prayer, our mind should be filled with thoughts of God and

what He wants because our primary concern, and desire, should be that God rule, and reign, in our heart and mind.

"Thy kingdom come" . . . "God, You be all in all." MAY GOD'S NAME BE GLORIFIED BY HIS RULING AND REIGNING IN THE HEARTS OF MEN! The logical consequence, and conclusion, of God ruling among men is that "His will

(will) be done" In heaven, God's will is always perfectly done because everything is done at His bidding.

The supreme desire of all those in heaven is to do His will and, on earth, this, likewise, should be the deep desire of every Christian . . . to do God's will.

God's kingdom comes, when His will is done! When entering into prayer, we must forget our own personal desire and remember that

our primary concern should be that God's will be done in our life! Jesus' prayer in the garden of Gethsemane, "Thy will be done," was a prayer of

submission to the will of His Father . . . to the will of God.

The purpose of these lessons on The Lord's Prayer is not to enlarge upon what Jesus has said, but, rather, to meditate and consider the phrases that Jesus used because these phrases say everything. These lessons is an attempt to analyze, and enforce, Christ's words and make them practical for us in this day and age.

In dealing with the petitions found in The Lord's Prayer, we see that there are six

petitions in all. Having looked at the first three petitions . . . Hallowed be Your name; You kingdom come; and You will be done on earth as it is in heaven . . . we now come to the last three petitions which are petitions for ourselves, for our needs, for our desires. All men's needs are summed up, his whole life is found, in there three petitions.

In these three simple petitions, Christ covers every need that man has physically, mentally

and spiritually because there three petitions embrace every need that man has in body, soul and spirit.

We would expect that, immediately following the wonderful exaltation of God, the

"spiritual" level of man's needs (that is, the needs of his spirit) would be mentioned first, however, Jesus tells us to pray for the needs of the body first,


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"Give us this day our daily bread." Is this surprising? Can this order be right? The answer is "yes," because the continuance

of man's existence in this world comes first and, if man is to exist, we must acknowledge, consider, his physical needs. Therefore, it is right to pray for food, clothing, a home, and a good joy! Christ commanded us to turn to God for our physical necessities.

Note that Jesus said to pray, "Give us this day our daily bread." The idea of regular,

repeated prayer is suggested twice in this one sentence and anything that is repeated twice in this abbreviated prayer of only sixty-five words must be important.

In this sentence, Christ is also suggesting that we be utterly dependent upon God and that,

as children go to their earthly father for their needs, we go to our Heavenly Father, daily, for our needs, and, that we live one day at a time, trusting God only for the needs of today.

1. GIVE US THIS DAY OUR DAILY BREAD We should never attempt to "spiritualize" the necessities of man's physical life. This petition for "daily bread" is not confined just to man's need for "food" but, rather, it

covers all of man's material needs, that is, it covers everything that is necessary for life in this world.

Our wonderful Creator and Sustainer of the universe is forming His eternal kingdom and

He is concerned about the smallest of our needs, down to the minutest details of our "daily bread."

Not even a sparrow falls to the ground, but that God does not take notice of it and "every

hair of one's head is numbered." IF WE COULD BUT GRASP THE FACT THAT THE ALMIGHTY GOD OF THE

UNIVERSE IS INTERESTED IN OUR NEEDS, OUR DEEP APPRECIATION OF GOD AS OUR HEAVENLY FATHER, AND A RENEWED TRUST IN GOD, WOULD CERTAINLY BE THE RESULT.

It is immediately after praying, "Your will be done in earth as it is in heaven," that Jesus

goes on to teach us to pray, "Give us this day our daily bread." This is the way of God, the whole miracle of redemption, and the true meaning of the incarnation, is that Christ links Almighty God and His kingdom with our daily bread.

Note that Christ is speaking of man's necessities, not his luxuries, and He promises us

that we will have enough. David said, when he was old, that he never saw the righteous forsaken, nor his seed begging bread.

Another important point to note is that Christ always speaks in the plural, rather than in

the singular, in the petitions that pertain to ourselves because we are not to pray selfishly.

Give US OUR daily bread . . . Forgive US OUR debts . . . Lead US not into temptation . . . Deliver US from evil . . .


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Because Matthew 6:8 states, ". . . your Father knows what you need before you ask Him,"

one might, therefore, be inclined to ask, "If God knows what things I have need of before I ask Him, why then do I need to express these needs to Him? Why do I have to tell God what He already knows?"

This question brings into focus what the purpose of prayer is,

what prayer is really all about.

The purpose of prayer is not to tell God things He does not already know, but, rather, the purpose of prayer is to keep us in touch with our Heavenly Father because prayer is about a relationship between a Father and His child!

God does not give us His grace in "one large lump," for us to live on for the rest of our

days because, if He did, we would enjoy His "gifts" and forget about Him. Despite the fact that we are unable to understand it, the fact is, that God wants us, our

Heavenly Father wants us to speak to Him! Parents feel hurt when they realize that, while their children enjoy the gifts given to them

by their mother and father, they never seek the company of their mother or father, unless they have exhausted the supply of their parents' gifts.

Just as parents want their children to speak to them for themselves alone, and not just for

their gifts, so too, does God want His children to speak to Him for Himself alone and not just for the gifts He gives them.

Just like parents would not be wise to give their child a great amount of money that

would last him for the rest of his life, but, rather, would have that child come to them whenever he had a need, so, too, does God not give His children all His gifts at once, but, rather, gives them His gifts in installments.

God's grace is His guarantee that His supply for our needs is always there, but we must

come to Him and ask Him to give us of His supply. . . "Give us today our daily bread." God is self-sufficient, He is dependent upon no one but Himself, He is from everlasting

to everlasting, He is eternal and He desires that we, as His children, come to Him with all our needs because, despite the fact that He already "knows our needs," it gives Him pleasure when we come to Him and ask Him to make provision for those needs.

We have a need to realize our utter dependence upon God because, just as He holds the

sun, rain and crops in His hands, so, too, does He hold us in His hands and we must remind ourselves one a day, and more, that we cannot live for a day without Him for, in fact, our very existence is "in the palm of His hands."

2. AND FORGIVE US OUR DEBTS AS WE ALSO HAVE FORGIVEN OUR DEBTORS We must pattern the scope of our forgiveness toward others after God's forgiveness


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toward us. This forgiveness, of course, has nothing to do with our salvation. Forgiveness, as far as our salvation is concerned is on the basis of the death of Jesus Christ,

"For by one offering He [Christ] hath perfected forever them that are sanctified" [Hebrew 10:14]. When it comes our salvation, God forgives us our sins by virtue of the death of Jesus Christ, and it is absurd to think that God's forgiveness for our salvation is on eh basis of our forgiving others.

This prayer that Jesus is giving to us is for those who can say, "Our Father . . ." It is a

prayer that speaks of a relationship between a Father and His child. Jesus taught us an important lesson when He washed His disciples' feet and said, "He

who has been bathed all over stays bathed, and does not have need except to wash his feet, for he is entirely clean." [John 13:10].

When we come to Christ, and receive Him as our Lord and Savior, we are cleansed by

"the water of regeneration," we are "bathed all over" and we will stay bathed, therefore, we "do not have need except to wash our feet," in other words, our daily walk needs cleansing.

Note that Jesus says, "give us this day our daily bread, AND forgive us our debts . . ."

This sentence structure connects a petition for forgiveness with a "daily" need. 1 John 1:8 states, "If we claim to be without sin we deceive ourselves and the truth is not in

us." [verse 10] "If we claim we have not sinned, we make Him out to be a liar and His Word has no place in our lives."

These verses in 1 John are speaking of a Christian's daily walk, his relationship with his

Heavenly Father. In Matthew 18:21-35, the point of Jesus' teaching on forgiveness is that, when one

realizes that God has done for him, he should be ready to forgive anybody, anything, he should be unable to withhold his forgiveness from anyone.

Our attitude should be, "God, because of what You have done for me, I forgive others and

I am asking You to forgive me in the same manner [not the degree] that I forgive others. I am imperfect, therefore, my `forgiveness' is, at times, also imperfect, but God, forgive me in the same manner [the same `way'] in which I am willing to forgive others."

IF YOU DESIRE A RESTORED FELLOWSHIP WITH GOD, THEN PRAY "Heavenly Father, forgive me, as I forgive " [Put the name of that particular person whom you need to forgive on this line] As soon as Jesus finishes The Lord's Prayer, He goes back to the subject of forgiveness

in the immediate following verses [verses 14-15] and, when we get to these verses in our study, we will, again, deal with the subject of forgiveness.

3. LEAD US NOT INTO TEMPTATION, BUT DELIVER US FROM EVIL It seems evident that there are three kinds of "temptation" . . .


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1. Temptation which comes from God

Peter calls this kind of temptation "the trial of your faith" [1 Peter 1:7]. God tested Abraham's faith by asking him to sacrifice his son. This kind of temptation can come to us in the way of persecution, trials,

testings, etc. and they are experiences which serve to strengthen our faith. James 1:2-3, "My brethren, count it all joy when ye fall into divers temptations;

knowing this, that the trying of your faith worketh patience." 2. Temptation which comes from "self"

James 1:13-14 states, "Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempted He any man, but every man is tempted, when he is drawn away of his own lust, and enticed."

3. Temptations which comes from the Devil

James 4:7 states, "Resist the devil and he will flee from you." The "temptation" referred to in The Lord's Prayer is the third kind of

temptation which comes from the devil. We are to pray to be delivered from "evil," or, "the evil one," Satan, the devil.

The devil is stronger than we are, in our own strength and, therefore, we are

unable to resist him, in our own strength, which is why we must seek deliverance from the devil's power through the power of the One Who has already defeated him, Jesus Christ!

Jesus concludes His prayer with "For Thine is the kingdom, and the power, and the glory,

forever, Amen!" This is the final thanksgiving, a doxology! After we have considered our needs and our dependence upon God, we end, as we began, by praising God.

After Jesus had finished teaching on The Lord's Prayer, He felt it necessary to go back

and give a special teaching on the petition, "Forgive us our debts, as we forgive our debtors." This is the only petition which Jesus places a requirement upon! Likewise, when Jesus teaches on faith [in Mark 11:25-26], the only requirement for one

to exercise faith in forgiveness. Interestingly, this petition, singled out by Jesus for special comment, seems to have been

shelved by most commentators because little can be found written on it.

JESUS TELLS US THAT OUR ATTITUDE TOWARD OTHERS MAKE A DIFFERENCE IN OUR PRAYING!


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Forgiveness is a vast subject in God's Word and there is no subject that is more important in the Christian's life.

The immensity of the subject of forgiveness cannot be covered in its entirety at this time,

in this study, however, at attempt will be made to deal with this subject as it pertains to Christ's message in the Sermon on the Mount, and as it pertains to the reason that Jesus places here at this point in His sermon.

Matthew 6:14-15, "For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins."

In this passage, Jesus is not saying: 1. Because we forgive those who wrong us, we merit, or deserve, God's

forgiveness, because, God's forgiveness toward us is always on the basis of Christ's atonement. Jesus was laying down a law that we should forgive others and, when we do forgive others, we are simply fulfilling that law, and our duty as Christian, it is not that we are bringing God under our debt because we forgive others.

2. Nor was Jesus saying that our forgiving others is a pattern for God to

forgive us. We are "imitators of God," God doesn't imitates us! If God treated us the way that we treat others, we would not fare very well. God says in Isaiah 55:8-9, "For My thoughts are not your thoughts, neither are your ways My ways, saith the Lord,. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts."

3. Neither did Jesus say that our forgiving others is a prerequisite for God's

forgiving us because, God's forgiveness toward us is the cause of our forgiveness toward others.

BEST COMMENTARY ON THESE VERSES [MATTHEW 6:14-15] IS GIVEN BY JESUS IN MATTHEW 18:21-35.

Peter felt in a very generous mood when he asked Jesus how often a man should forgive

his offenders, so he suggested to Jesus that, perhaps, a man should forgive an offender seven times. However, instead of Jesus commending Peter for his suggestion, He told him that a man should forgive his offender "seventy times seven." In other words, Jesus was telling us that a Christian should have a perpetual spirit of forgiveness toward those who offend him.

In the parable that Jesus gives, in this same passage, the unforgiving servant refuses to

forgive another even after he, himself, had been generously forgiven by his master and, as a result of his unforgiveness, he was turned over to the "tormentors" until he paid back all that he owed.


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When one refuses to forgive another, he is turned over to the "tormentors" of resentment and ill will.

Jesus teaches us that a forgiving attitude is far more important to the person who has

been injured than it is for the offender because the offended person will suffer more from his own unforgiving spirit than from the injury he has sustained from his offender.

In Matthew 18:32-33, Jesus said, "You wicked servant, I forgave you all that debt,

because you begged me to. Shouldn't you have had compassion on your fellow servant just as I had on you?"

Ephesians 4:32 states, "Be kind and compassionate to one another, forgiving each other,

just as in Christ God forgave you." 1 Timothy 2:8, "I want all men everywhere to lift up holy hands in prayer, without anger

or disputing." Jesus words, "If you do not forgive men their sins, your Father will not forgive your sins,"

are very searching words and what they tell us is that, if we refuse to forgive others, we will injure ourselves.

NOTE THE FOLLOWING: 1. FORGIVENESS IS THE ONLY QUALIFICATION

THAT JESUS PUTS ON THE PETITIONS God's forgiveness of our sin is on the basis of our repentance, however, it is not on account of our repentance.

By our refusing to forgive others, we place ourselves in soil where God's forgiveness will not take root and grow!

2. FORGIVING OTHERS IS A SIGN THAT

WE HAVE BEEN FORGIVEN BY GOD

Titus 3:3 tells us that the natural man is "hateful and hating one another." 1 Timothy 1:16 states, "But for that very reason, I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his unlimited patience as an example for those who would believe on him and receive eternal life."

3. FORGIVING OTHERS IS A "DUTY"

INCUMBENT UPON THOSE WHO ARE FORGIVEN

Every time that we ask God to forgive us, we are reminded of our solemn duty to forgive others.

4. WHEN WE FORGIVE OTHERS,

WE BUILD CONFIDENCE IN GOD'S FORGIVING US


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Jesus teaches us to pray, in Luke 11:4, "Forgive us our sins, for we also forgive everyone who sins against us." 1 John 3:21 states, "If our hearts do not condemn us, we have confidence before God."

WHAT IS "FORGIVENESS" ? 1. FORGIVENESS HOLDS NO REVENGE

Proverbs 24:29 states, "Do not say, Ì'll do to him as he has done to me; I'll pay that man back for what he did.'" 2. FORGIVENESS INVOLVES A SPIRIT OF GENUINE LOVE

We may not have the authority to "pardon" the wrong done to us, as far as the law is concerned, but our "spirit" must be one of sincere love toward the one who has offended us. We must lay aside all anger and hatred toward those who have offended us and exercise love toward them, as Stephen did while being stoned to death, he prayed, "Lord, lay not this sin to their charge."

3. FORGIVENESS IS AN ATTITUDE OF LOVE, NOT ONLY TOWARD

THOSE "IN THE LORD", BUT, ALSO, TOWARD ALL MEN Jesus said, "Do good to those who hate you."

4. FORGIVENESS DOES NOT MEAN THAT WE "FORGET" THE WRONG,

OR THAT WE, PASSIVELY, DO NOTHING ABOUT IT

Matthew 5:23-24, and Matthew 18:15, teaches us that we are to privately and meekly, seek out an offender and endeavor to get him to see how his offense has displeased the Lord.

5. FORGIVENESS EXTENDS ITSELF TO THE OFFENDER EVEN IF

THERE IS NO SIGN OF TRUE, SINCERE, REPENTANCE ON HIS PART

Luke 17:3-4 states, "So watch yourselves. If your brother sins, rebuke him, and if he repents, forgive him. If he sins against you seven times in a day, and seven times comes back to you and says, Ì repent,' forgive him."

6. FORGIVENESS PRAYS FOR THE OFFENDER

Matthew 5:44 states, "...pray for those who persecute you..." God help us to search out our hearts in the light of Matthew 6:15, where Jesus teaches, "If you do not forgive men their sins, your Father will not forgive your sins."

Jesus states in Matthew 7:2, "For in the same way you judge others, you will be judged,


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and with the measure you use, it will be measured to you." Galatians 6:7 states, ". . . for whatsoever a man soweth, that shall he also reap." Luke 6:36-38 speaks of showing mercy to others and not being judgmental and

condemning. This passage, though often used concerning "money," is really about "forgiveness." Let's take a look at it . . .

Luke 6:36-38, "Be merciful, just as your Father is merciful. Do not judge, and you will not

be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give . . . [Remember that God is speaking of giving mercy, compassion instead of judgment or condemnation, and forgiveness, not money] . . . and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you."

James 2:13 states, "Judgment without mercy will be shown to anyone who has not been

merciful. Mercy triumphs over judgment." [One translations states, "Mercy glories in the face of judgment."]

Do we secretly rejoice when we hear of some calamity that has befallen someone who

has offended us? Do we retain, in our memory, the wrongs that we have suffered? 1 Peter 2:20-22 tells us, "But how is it to your credit if you receive a beating for doing

wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God. To this you were called, because Christ suffered for you, leaving you an example, that you should follow in His steps. He committed no sin, and no deceit was found in His mouth."

Verse 24 goes on to say, "He Himself bore our sins in His body on the tree, so that we

might die to sins and live for righteousness; and by His wounds you have been healed." Jesus, knowing that our ability to forgive others was necessary for us to have open

communication with our heavenly Father, as well as being necessary for us to be able to bring healing to those around us, said, "Forgive men their trespasses."

We should, therefore, be willing to "forgivingly" suffer wrongs done against us, even when

we have done no wrong, in order to bring healing to someone else. 1 Peter 2:23 states, "When they hurled their insults at Him, He did not retaliate; when He

suffered, He made no threats. Instead He entrusted Himself to Him who judges justly." Remember that Jesus begins Matthew 6 with the words, "Be careful not to do your àcts

of righteousness' before men, to be seen by them," and, then, in verse 2, He goes on to teach about "acts of righteousness" [or "almsgiving"], in verse 5 through 15, He teaches on "prayer," and, now, in verse 16, He begins to teach concerning, "fasting."

GENERAL REMARKS In this day and age in which we live, it seems that a vast majority of Christians never

seriously consider the Biblical concept of fasting because, for all intents and purposes, the reality


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of fasting is neither a part of the Christian's life, nor this thinking. We must not pick and choose which Scriptures we will accept, or not accept, as having

relevance to our lives, personally, but, rather, we must carefully study all Scripture to see just what God has to say about how relevant these Scriptures are to our Christian lives. . . to our maturity and growth . . . as followers of Jesus Christ.

LET'S CONSIDER THE FOLLOWING: 1. FASTING IS TAUGHT IN THE OLD TESTAMENT

Under the law, Israel was commanded to fast once a year. This law was binding, and it meant that everyone was to fast, and, under certain national emergencies, God appointed additional fasts.

2. FASTING IS IN THE NEW TESTAMENT, AS WELL

The Pharisees fasted twice a week and, while this was never a commandment of God, it was practiced by the early New Testament Church.

Matthew 9:14-15 states, "Then John's disciples [that is, John the Baptist's

disciples] came and asked Him, [Asked Jesus] `How is it that we and the Pharisees fast, but Your disciples do not fast?' Jesus answered, `How can the guests of the bridegroom mourn while he is with them? The time will come when the bridegroom will be taken from them; then they will fast.'"

Note that Jesus said, "The time is coming when they [that is, the followers of

Jesus Christ] will fast!" Jesus said, in Matthew 6:16, "When you fast . . . "

3. GREAT MEN OF GOD IN THE EARLY CHURCH FASTED

Paul and Barnabas went forth preaching on their first tour only after "much fasting and prayer."

Whenever the early church faced a vital decision they would "give themselves

to fasting and prayer." Paul tells us he was, "in fasting oft." In other words, it was a regular part of his

life! 4. OTHER GREAT MEN OF GOD, IN CHURCH HISTORY,

BELIEVED IN FASTING

Every one of the great leaders of the Church (like Wesley, Whitfield and many others) believed in, and practiced, fasting.


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WHAT IS FASTING? Fasting is the abstinence from food for spiritual purposes. God's Word teaches us that there are some things, such as food, which, in themselves are

right and normal, but, for special reasons and in certain circumstances, we are to "abstain" from. [See 1 Corinthians 7:5 as an illustration of this truth.]

HOW SHOULD ONE FAST? 1. One should not fast in a mechanical manner One should not fast merely for the sake of fasting. Whenever fasting becomes an end in

itself it is no longer Biblical fasting. When one says, "I have to fast on such and such a day," fasting becomes legalistic.

When it comes to fasting, as in other aspects of the Christian walk, it is human nature to

desire to be under some specific law, or instruction, that will tell one exactly what to do and how to do it, because, this spares one having to make decisions for himself.

However, there is a very subtle danger in doing something just for the sake of doing it

because, when it becomes a matter of "rule, it violates the whole of Scripture, which is why, fasting should never be regarded as an end in itself.

2. One should not fast just as a discipline Fasting is always something that is done for special purposes, while discipline is

something that is done perpetually and regularly. When Paul says, 'I keep under my body," or "Mortify your members that are upon the

earth," he is speaking of the daily discipline of the body, while fasting, on the other hand, is abstinence from food for the sake of a certain, special purpose.

Discipline is something that one should always do because one needs to always tightly

hold the reins upon himself. Fasting, while it is not something that one always does, goes beyond just discipline because it is something that one does to reach a higher spiritual realm of prayer, meditation, and intercession.

3. One should not fast just to receive some direct, immediate results from fasting Fasting is not like putting a quarter in a slot machine and, then, expecting to get results

from God. We saw before, that when one prays, he should not pray just to get things from God and,

likewise, when one fasts, he should not fast just when he wants certain things from God. There is a popular teaching out, which has been propounded by many books, that fasting

is the best method of obtaining blessings from God, but this is not what the Bible teaches us either about fasting or God's blessings.


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While it is true that one can know spiritual blessings from fasting…(as one can know spiritual blessings from other things that one does) . . . however, it is only true if one seeks the Blesser and not the blessing. God's blessings are the end-product of fasting, they are not the goal of fasting, and, if one endeavors to make God's blessings the goal of fasting then what one is really endeavoring to do is to "control" God, [by thinking that just because one has done something - God is obligated to bless him], the whole concept of which insults God's character, violates Scripture, and does away with the sovereignty of God!

WHAT IS THE RIGHT WAY TO FAST? 1. Rather than fast mechanically, one should be "led of the Holy Spirit." When there is a real need for one to concentrate his whole being upon God, he may be

called, by the Holy Spirit, to fast. 2. In Matthew 6:16-18, Jesus says: "When you fast, do not look somber as the hypocrites do, for they disfigure their faces to

show men they are fasting. I tell you the truth, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you."

When one fasts, he is not to call attention to himself, but, rather, his only concern, and

determination, should be to seek the face of God. When one fasts, one abstains from food in order to give his whole attention to prayer and

waiting upon God. Hebrews 11:6 states, ". . . anyone who comes to Him [that is, God] must believe that He

exists and that He rewards those who earnestly seek Him." After completing His teaching on fasting, Jesus goes on to say in the next verses,

Matthew 6:19-21, "Do not store up for yourselves treasures on earth, where moth and rust destroy, and where

thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also."

However, the typical American success story is a story of "rags to riches" because our

idea of success is determined by the treasures he have "laid up" for ourselves. According to this standard of success, Jesus would have been a failure because He had none of the status symbols that many of us consider so very important! It is this very standard of "success," our idea of The American Dream." that Jesus is warning against in Matthew 6:19-21, and essentially what Jesus is telling us in this Scriptural passage is that one should not give one's life to those things which are only temporary.

When a very rich man died, someone once asked, "How much did he leave?" The


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answer was, "All that he had!" Beginning with Matthew 6:19, and running through Matthew 7:5, deals with the failures

(or "things") which most often deprive believers of spiritual victory. These things are: (1) The love of possession; (2) anxiety , and (3) a judgmental attitude toward others.

THE LOVE OF POSSESSIONS Nowhere does the Bible tech that money, in itself is evil because it is not money, nor

possessions, that are evil, but, rather, man's love of money, and possessions, that is evil! "Things," in and of themselves, are not evil because it is God, Himself, Who created this

vast world of pleasant and useful things, however, His design was that He (God) was to be "within" man and "things," created for man's pleasure, where to be "without" man. However, when man sinned, "things" usurped the place of God in his heart, thereby, removing God from the center of man's affection.

In Matthew 6:19-21, Jesus is telling us to, once again, reinstate God on the throne of our

hearts. God never forbids possessions that are honestly acquired because, in fact, Deuteronomy

8:18 tells us that the LORD "gives you the ability to produce wealth," and, in fact, God prospered Abraham, Job, David and many others in Scripture, so "possessions" do not meet with God's disfavor.

Neither is God forbidding us to lay up in store for our family or for the future. Proverbs

6:6 tells us to "Go to the ant, you sluggard; consider its ways and be wise." And, 1 Timothy 5:8 says, "If anyone does not provide for his relatives, and especially for his

immediate family, he has denied the faith and is worse than an unbeliever." So, if God is not against having "possession," what, then, is the meaning of Matthew

6:19-21? In the context of the 6th chapter of Matthew, Jesus is drawing our attention to the fact

that we are the children of our heavenly Father and that there are two main things that can serve to attack, or diminish, that relationship. They are:

1. Personal Piety In Matthew 6:1-18, Christ deals with our relationship with others . . . with God . . . and

with ourselves. He shows us how, in all three of these relationships, we should have the constant awareness that "God's eye is upon us" and, therefore, we should care more about what God thinks of us than what man thinks of us.

2. The "Treasures" of This Earth Beginning with Matthew 6:19, Christ shows us how we become so involved with the

cares, strains, and stress of the world that we lost sight of our relationship with God.


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WHAT DOES SCRIPTURE MEAN WHEN IT SPEAKS OF "THE WORLD"?

When Christ speaks of "the world," He is not referring to either the physical universe or

the collection of people on earth, but, rather, He is referring to our attitude toward the materialistic world around us, because, one of the greatest problems a Christian has to deal with is his relationship to the materialistic world around him.

Note Christ's order of teaching in Matthew 6 . . . First, He deals with the Christian's

devotional life (praying, almsgiving, and fasting) and then He deals with the reality that, while a Christian does these things, he also has to live in the world and the two dangers that he needs to guard against are (1) a "love" for this world, and (2) a "spirit of anxiety," or anxious care, toward this world

Jesus' method of teaching in the Sermon on the Mount is to bluntly state a truth . . . lay down God's law concerning that truth . . . and, then, to give God's principle behind this truth.

Christ, after He has given God's principle behind a particular truth, or injunction, then,

with infinite kindness, goes into the reasons for God's injunctions to us, and, understanding God's truth serve to strengthen us and to motive us to obey these truths, these "injunctions."

THE INJUNCTION: "Lay not up for yourselves treasure upon earth, but lay up for yourselves treasures in heaven [verses 19-20] Note that this injunction exhorts us both not to do something and to do something. It

consists of both a "do" and a "don't." "LAY NOT UP FOR YOURSELVES TREASURES UPON EARTH . . . " Jesus said, "Lay not up for yourselves `treasures' on earth." He did not say, "Lay not up

for yourselves `money' on earth." The word "treasures" is all-inclusive, it includes money, but, much, much, more.

Jesus is not as concerned about one's "possessions" as He is about one's attitude toward

those possessions, because, while there is nothing wrong with wealth in itself, one's relationship to wealth is what makes it a "treasure" to man's heart, and that can be all wrong.

If one gets his satisfaction in this life from the "things" of this world, then his relationship

to things is wrong. If one's ambition, interests, and hope are in the "things" of this world then, his relationship to "things" is wrong!

It could be added, that poor people are as guilty of this wrong relationship as rich people are!

The question that Christ's message poises to us is, "What are you living for?"


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If one is living for anything that will end with this life, such as honor, position, work, or riches, then one is guilty of "laying up treasures upon earth," just as surely as the one who is living for "money."

One must avoid anything that centers on this world and this world only. One must not fall

for Satan's temptation of money and, yet, "take the bate" when he tempts him with status and position!

BUT "LAY UP FOR YOURSELVES TREASURES IN HEAVEN" When Jesus speaks of "treasures" here, He is not referring to one's salvation, or eternal

destiny, but, rather, He is speaking of one's heavenly "rewards." Many Christians wrongly go through life trying to "make sure" of their salvation,

thereby, denying the central New Testament doctrine of justification by faith alone. HOW CAN ONE "LAY UP TREASURES [REWARDS] IN HEAVEN?" In the 16th chapter of Luke is a parable of the unjust steward who makes clever use of his

position. Jesus says in verse 9, "I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings." In other words, what Jesus is essentially telling us here is to make right use of our money.

In verse 8, Jesus states, "For the people of this world are more shrewd in dealing with their own kind than are the people of the light." Why are they wiser? Because they make sure of their own end! The principle that Christ is expressing here in Luke 16, when applied to the Christian life,

is that if one has money, one should use it wisely while he is here, in this world, so that, when he arrives in glory, people who benefited from that money will be there to receive him.

1 Timothy 6:17-19 states, "Command those who are rich in this present world not to be

arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good to be rich in good needs, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life."

In Matthew 25:35, Jesus says, "For I was hungry and you gave me something to eat, I

was thirsty and you gave me something to drink, I was a stranger and you invited me in and then, in verse 40, He said, "The King will reply, Ì tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.'"

WHEN ONE DOES GOOD FOR OTHERS, HE BUILDS UP A "BALANCE" IN HEAVEN

AND HE RECEIVES THIS "REWARD" WHEN HE ENTERS INTO THE JOY OF THE LORD. After Jesus' encounter with the rich young ruler, He tells His disciples how hard it is for

them that trust in riches to enter the kingdom of God. It is this "trusting in riches" that Jesus


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warns against in Matthew 6:19-21. In John 6:27, Jesus says, "Work not for food that perishes, but for food that lasts

forever..." It is this same teaching that Jesus is giving us in Matthew 6:19-21. TO "LAY UP TREASURES IN HEAVEN," ONE SHOULD HAVE THE VIEW OF LIFE THAT, ON EARTH, HE IS BUT A "PILGRIM." One will never go wrong as long as he thinks of himself as "just passing through." The 11th chapter of Hebrews teaches on this principle. It tells us, "They [that is, these

great men and women of faith listed in Hebrews 11] walked as seeing Him who is invisible. They said they were strangers, pilgrims on earth. They were looking for a city which hath foundation, whose builder and make is God."

This chapter in Hebrews recounts the story of how God called Abraham and how

Abraham responded to God's call, not knowing where he was going., This chapter also reminds us of how Moses gave up all of Egypt's wealth and became a miserable shepherd because "he had respect unto the recompense of the reward" . . . [or, as Phillips Translation states it, "he looked steadily at the ultimate, not the immediate, reward."] . . . This chapter tells us, "They desired a better country, that is an heavenly."

If one views himself on a pilgrim on earth, a child of a heavenly Father, then everything

else will fall into proper perspective and one will acquire the right view of things, which is that, we are just "stewards" of things, we are not permanent holders of them.

The worldly man has the idea that he "owns" things, however, the child of God realizes

that things go not belong to him because they are God's and he is just a caretaker for God over them.

The child of God realizes that, despite the fact that God has given him the privilege of

living in this world and has endued him with gifts (things), because he is a child of his heavenly Father, every day that he lives he is a day nearer to his real home and that he is called to live his life in view of eternity!

And it is because a Christian is called to live his life in view of eternity that he must make

sure that he does not become absorbed with things, that he learns to hold on to "things" loosely and to live detached from them. The Christian's main concern, when it comes to "things," should be how he can best use them for the "glory of God."

In Matthew 5, Jesus gives us the principles of what a Christian should "be" and, then, in

chapter 6, He shows us what a Christian should "do," how he should live in this world. In this 6th chapter, Jesus considers two main aspects of the Christian life in this world:

1. First, He deals with what the Christian does privately, that is, his prayer,

almsgiving, and fasting. Jesus then shows us how the Christian is to nurture his spiritual life because he

does not spend all of his time just doing the above- mentioned things. The Christian is


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not to be a monk, or a hermit, but, rather, he is to live in this world, engaged in its business and affairs, with a multitude of problems pressing in upon him.

2. Secondly, beginning with verse 19 and running to the end of this 6th chapter, Jesus

deals with what a Christian does publicly. This section of Matthew 6 (verses 19-34) is divided into two sections:

(A) Verses 19-24 deal with the danger of living for "things" that last only for a

time.

(B) Verses 24-34 deal with not so much the "laying up treasures on earth" as it does the worrying about them

The first danger to a Christian's spiritual life that Jesus deals with is the building of life

on "worldly" things and the second danger that He deals with is the "worrying" about material things. While this second danger is quite different from the first one, the Christian is as guilty of "worldliness" when he worries about earthly treasures as he is when he lives for earthly treasures, because, when one "worries about" things he is still thinking constantly of things, always dwelling on things and anxiously caring about things.

For example, one person, who is " well off" as far as this world's goods are concerned,

might devote his whole life to amassing things, "laying up treasures on earth," while another person, who just manages to "makes ends meet," despite the fact that he does not worship the treasures of this earth and does not build his life around them, is still, nonetheless, subject to the danger of "being anxious" about things because he is worried, and burdened, about worldly matters.

The first person is obsessed with the "things" that belong to time, to this world only, while

the second person is oppressed by these same "things." The devil is such a subtle foe because he is not concerned with what form sin takes, as

long as it succeeds in its ultimate objective. In other words, it is immaterial to Satan whether one is deprived of spiritual victory because he is "laying up treasures on earth" or whether he is deprived of spiritual victory because he is "worry about earthly things," just as long as one's mind is not on God.

Satan's attacks come from different directions. One may feel that he has conquered Satan

when, upon Satan's coming to the front door and tempting him to "lay up treasures on earth," he does not succumb to this temptation, and yet, before he realizes it, Satan comes to the back door and tempts him to "worry about" these same earthly things, and he, may well, find himself succumbing to this temptation. Upon succumbing to this temptation, Satan has managed to still make one concerned about the "things" of this world and he is perfectly content if one falls for his worry trap because his objective is to keep one's mind occupied with "things" rather than with God.

WE ARE LED BY ONE WHO KNOWS SATAN'S METHODS! The apostle Paul tells us that, "We are not ignorant of his [Satan's] devices," and Jesus,


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Himself, has taught, and instructed, us concerning his devices, and because Jesus knows the subtlety of Satan's devices, and because He knows how frail we are, He gives us the details of Satan's workings.

In Matthew 6:24, Jesus tells us: " No man can serve two masters. Either he will hate the

one and love the other, or he will be devoted to the one and despise the others. You cannot serve both God and Money."

[The King James Translation reads, "Ye cannot serve God and mammon."]

In verse 22, Jesus had previously stated, "The eye is the lamp of the body. If your eyes are good . . . [King James renders this as "single"] . . . your whole body will be full of light."

The Greek word that is as "single" in the King James Translation, and as "good" in the New

International Translation, is explained in the very next verse (verse 23), it refers to looking at one thing only. Later, Christ will teach, "Seek first His kingdom and His righteousness, and all these things will be given to you as well." Christ is teaching that one must have a "single eye," he cannot serve both God and money!

And, because one cannot serve both God and money, Christ goes on to say in verse 25,

"Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? In verse 31, He says, "So do not worry, saying, `What shall we eat?' or `What shall we drink?' or `What shall we wear?'" And then, finally, in verse 34 (the last verse of Matthew 6) Jesus says, "Therefore do not worry about tomorrow, for tomorrow will worry about itself."

Instead of "Don't worry," the King James Translation of the Bible states, "Take no

thought." This can be a little confusing to anyone reading the bible in this day and age, however, in 1611, when the King James Translation of the Bible was written, the phrase, "Take no thought," literally meant, "Do not be filled with anxiety," or, "Don't worry."

Jesus is simply teaching us that we are not to "worry" about what we are going to eat, drink, or wear.

When Jesus said, "take no thought," the actual Greek word that He uses literally means,

"something which divides, separates, or distracts." Jesus uses this same Greek word in Luke 12:29, when He said, "Neither be ye of doubtful

mind." [This is the King James Translation] The New International Translation, perhaps more correct in our English language, renders this verse as, "Do not set your heart on what you will eat or drink, do not worry about it."

The point is, the word that Jesus uses pictures a mind that is divided into sections, or

compartments, one that is not function as a whole. Whenever one worries, it is to have a "double" vision as opposed to a "single eye," it is to

look in two directions at the same time. THE CHRISTIAN FACES THE REAL DANGER OF BEING DISTRACTED FROM THE

MAIN OBJECTIVE OF HIS LIFE BY THE CARES OF THIS LIFE, BY HIS BEING FILLED WITH ANXIETY ABOUT WORLDLY THINGS.


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It is true that a Christian can be looking so much at worldly things, (worrying about

them), that he fails to focus on God and His blessings. There is a big difference between the two phrases between, "take no thought," and "don't

worry about," as far as our understanding of their meaning today. Unfortunately, some Christians mistakenly believe that, when Jesus said, "take no thought of tomorrow," that it means that we are not to make any provision for the future, because we should, as they put it, "just trust God and let Him take care of the future."

In Matthew 6:26, Jesus gives us an illustration to guard against this mistaken belief. He says, "Look at the birds of the air; they do not sow or reap or store away in barns, and

yet your heavenly Father feeds them. Are you not much more valuable then they?" How does God provided for these "birds of the air?" Birds do not just perch themselves

on a branch of a tree and wait for God to drop food in their mouths. God does provide food for them, as He promised He would, however, they must search busily for this food. In other words, in order to eat these, "birds of the air" are engaged in real activity!

This illustration should end, once and for all, mistakenly, interpreting Scripture to mean

that one is to do nothing for himself and just, passably, "wait on God to meet the necessities of life.

God's Word, rather than condemning the farmer for his plowing, harrowing, sowing,

reaping and gather into the harvest, commends him for his hard work. 2 Thessalonians 3:10 tells us, " . . . if any would not work, neither should he eat." Matthew 6:25, when it states in the King James Translation, "Take no thought for your

life, what ye shall eat, or what ye shall drink; nor yet for you body, what ye shall put on," is a general statement, fully comprehensive, and includes all the needs of man. It encompasses his strength, health, and success. It refers to man's whole life, whatever is going to happen to him.

Jesus, after telling us to "not worry about the needs of tomorrow," goes on to tell us, in

the concluding statement of verse 25, WHY we are not to worry about these needs when He says, "Is not life more important than food, and the body more important than clothes?"

JESUS POSES THE QUESTION, "Since this life, which you are worrying about, came

from God . . . is a gift from Him . . . do you not think that, since He is the One who gave you this gift of life that He will not sustain, and enable, you to continue in this life? If so, then why worry about being sustained in this life?"

Since we, of ourselves, did not decide to come into this world, and since, in fact, we are alive only because God willed it to be so, He will, by His own method and ways, sustain us in this life, so, in fact, we should not worry about that sustenance.

This does not mean that we are not to "plow, sow, reap and gather in the harvest," but,

rather, we are to do all that God ordained us to do to sustain our lives. In doing so, we are not to "worry about" that sustenance because, ultimately, it is God Who is our Provider, and Sustainer.


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Jesus is saying that it is impossible that there will not be sufficient to keep one's life going

because, since God has given one this life, He will sustain it! Jesus does not tell us how God will do this, He just tells us that God will do it! Romans 8:32 tells us, "He who did not spare His own Son, but gave Him up for us all -

how will He not also, along with Him, graciously give us all things?" Yes, God does provide for this birds, but they have to "scratch" for it, and this same

principle is also true for us.

A GREAT CENTRAL PRINCIPLE OF THE BIBLE IS THAT ALL THE THINGS THAT WE ENJOY IN THIS LIFE ARE A GIFT FROM GOD, THEREFORE:

Do we thank God for life? Man, very often, because of his scientific knowledge, explains

life in terms of natural causes, with theories that cannot be proven and, in the process of doing this, he leaves out the Bible's teaching about life!

Modern man writes on the origin of life, but he is unable to explain life, he is unable to

bride the gap between the inorganic and the organic. So, in the final analysis, man has "theories," but nothing more, and, even then, men disagree among themselves on these theories.

The only answer to the question, “Where did life come from?” is that it came from God -

He is the Giver of all life!

What a tremendous concept! We are not individuals that are thrown out by some evolutionary process, but rather, our

life came from God! God is concerned about us – each one of us! We are in the world because God wills it! God help us to take a firm grasp of this marvelous truth. We ought to thank God for our life, our food and our very existence – even the marvel and wonder of the body He gave us! All of these are “gifts” from Him and, to fail to realize this is what causes us to worry, worry, worry.

Jesus sums up this argument in the last of verse 30, when He says, “Oh, yet of little faith.”

Faith is not a vague something. Jesus teaches that “little faith” is a failure to understand the Biblical view of life as it is to be lived in this world.

How can we miss this truth? It is God Himself who gives us life and the body we live in –

and – if He has done that, then we can draw this conclusion, “His purpose for it will most certainly be fulfilled.” Do we think that God will leave His work unfinished? Since God started our life – and has a purpose for it – He certainly will fulfill that purpose. Think of it, I am not an accident in this world, but there is a plan for my life in the mind of God. All I need to do is co-operate with the ability He supplies.

God has a plan and a purpose for your life and He will carry it out, if you will let Him, so

don’t worry about it.


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You could be flying a plane in the midst of a dreadful storm in the middle of the ocean, with the engine being to flutter, and still not worry, when you realize that your life is in God’s hands. Any worried life can be abolished, if we have the correct view that our life is a gift of God – and He will take care of us.

The argument Jesus gives is based upon the sovereignty of God, Who rules the universe!

Jesus argues, He know you, He cares for you and will take care of you. When we observe the great “heros of faith,” we see in the 11 chapter of Hebrews, what

was it that brought them through their times of troubles and trials? It was their faith in the reality that God brought them into being, and that He had a purpose for them, and He would not leave them, nor forsake them until He had fulfilled that intent. They believed that He would sustain them and lead them throughout their whole journey, until His purpose in this world had been completed, then He would receive them into their heavenly habitation where they would spend eternity with Him in glory!

Jesus said, “Therefore, I say unto you, take no thought for your life, what ye shall ear, or what ye shall drink: nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?” – Matthew 6:25

Jesus starts with a foundation principle and, when this is done, the inevitable conclusion

is, “There is never any reason to worry.” Since you are a child of your heavenly Father, we can walk in peace and serenity in the direction of our heavenly home.

Matthew 6:22-23, “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!”

“The light of the body is the eye,” what is Jesus saying here? The eye has no light within itself but, like a window, it lets in the light to illuminate the

body. It is a receptacle of light, not light itself. Jesus was making the observation that the eye is not a like a lamp with light of its own, it merely allows the rays of light to pass through in order to “light the body.” Without it the body would be left to grope in the darkness. All the activity of the body is directed according to the light received through the eye. If the eye is functioning properly, the body perceives objects s they really are and can move about safely. If the eye is not properly functioning objects are confusing and without distinction, the body will lose its way and run into danger. It is evident that Jesus is using this as an figure, but a figure of what? Looking at the context, remember verse 21, the one just before this, Jesus said, “For where your treasure is, there will your heart be also.” In the framework of teaching here, Jesus is speaking of a person’s understanding and perceiving. Jesus is saying, “As the eye is the light of the body, so a person’s heart is the eye of their soul.”


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In Philippians 1:9, Paul writes “And this I pray, that your love may abound yet more and more in knowledge and in all judgment.” That’s the King James Translation. Perhaps one could better grasp what Paul is saying if we look at how the Living Bible renders it, “ My prayer for you is that you will overflow more and more with love for others, and at the same time keep on growing in spiritual knowledge and insight” Verse 10 continues, “for I want you always to see clearly the difference between right and wrong, and to be inwardly clean, no one being able to criticize you from now until our Lord returns.” Paul is saying that his heart’s cry was the believers see things as they really are; that they have God’s point of view – the right view of things – right judgment – able to discern situations in life correctly. The actual Greek word Paul uses, that is translated as “knowledge” in King James, [Other translations render this word as, “discernment, understanding, or perception”], refers to the faculty of the soul that gives one direction for the whole body direction and motions. What could Jesus have meant when He said, “If the eye be single?” “Astigmatism,” according to the Webster Dictionary, is “an irregularity of the optical, or visual, system that causes lines in some directions to be focused less sharply than lines to other direction – a defect in vision due to such an peculiarity in the eye.” That is to say, the rays of light, coming into the body from the eye, should proceed from one focus point, but they do not converge, as they should. The eye, because it sees only one direction clearly, is “single.” Jesus is saying that our “spiritual” eye should be “single;” that is, our one object, aim and intention in life, should be to please God. Jesus continues by giving the contrast to the single eye, “But, if your eye be evil.” The “single eye” verses the “evil eye.” What does Jesus mean by the eye being “evil?”

Instead of living for the single purpose of pleasing God; this person lives, seeking the applause of others. When we live, seeking our own goals, all we have is confused vision and spoil or spiritual vision. The question we should ask our self is, “Is our estimation of values God’s value system or our judgment of earthly values? Our standard of living and lifestyle will be determined by our answer to this question. If our understanding is dark, the result will be that we make wrong chooses.

Jesus says,, “When you fail to see things as they really and to act wisely, you will pursue

a life of folly – how great is that darkness!” In the context of this passage, Jesus is speaking of wisdom that brings true happiness. God enable us to form true judgment, make wise choices and always act righteously.

In the very beginning, at creation, God created man with proper perspective and, it was a consequence of man’s sinning, that his “eye became evil” – his understanding was darkened. He had “blindness of heart” and became ignorant of the things of God. He lost his power to judge right about spiritual matters and began to mistake evil for good. As a result of “the Fall,” became unable to judge what pleases God and what was really best for his own life.


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.“Evil” is not the same as “wicked.” The word “evil” comes from a Greek word that means “out of order.” If man only had an understanding that it is his corrupt nature that puts his whole conduct “out of order.” Jesus said, “If the eye is ‘out of order,’ that is, if one’s understanding is out of order, then his whole body – his whole out look on life – is ‘out of order.’” Ephesians 4:23 speaks of the need of man being “renewed in the spirit of his mind.” God grant that that we so of us! Jesus continues, “You cannot serve two masters: God and money. For you will hate one and love the other, or else the other way around” (Verse 24, Living Bible). Within this context, Jesus is showing the sharp line between what is true and what is false – presenting the difference between a genuine worshiper and a hypocrite – the difference between living for earthly treasures and the true, eternal treasure – the difference between a single eye and an evil eye. Now, here in verse 24, He takes up the difference between two masters – God and money!

Unfortunately, much preaching today is superficial, presented in generalities. Now so with Jesus, He taught in heart-searching truths. Jesus links this statement, of the “two masters,” with what immediately preceding verse 24, that of, singleness of purpose. He is speaking of turning the heart from covetousness, a heart that has its affections on things that will last only for time – and not eternity. First, Jesus makes a statement that is bold, clear and potent, then He amplifies and enforces it by speaking of the two masters. He says, “Don’t make material things your chief goal in life because this earthly things will someday perish – they will all end in darkness!” (vs. 23). In verses 19-20, Jesus had forbidden treasuring up worldly riches, instead “seek heavenly treasures.” Now, anticipating objection – “How come the best educated bend their energies to seeking earthly treasures?” – He answers it head on by stating that man is incapable of judging true riches. Jesus refutes the common persuasion that a man can live for both – treasures on earth and in heaven as well. Jesus exposes the utter fallacy of divided affections. He says that man cannot have his eye partly on God and partly on himself, trying to grasp both worlds. If he thinks he can, he is only deceiving himself. Man must fix his mind supremely upon God, unless he fixes his eye steadfastly on the things of heaven , he will be “spiritual blind.” One’s affection cannot be divided. If anyone tries to love the world and God at the same time, he will fail. James 4:4 states, “Friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.” A man cannot serve two master., To attempt to do so only results in “double vision.” Jesus calls for “a single eye.” When one endeavors to lay up “treasures upon earth” AND “treasures in heaven,” he finds it is utterly impossible. “No man can serve two masters!” Jesus continues, “…either he will hate the one, and love the other; or else he will hold to the one, and despise the other.”

Interestingly, Jesus uses the phrases “to serve God,” and “laying up treasures in Heaven,” as one and the same thing. He is speaking of finding true happiness in life – the “blessed” life – and teaches that one must not seek happiness, as an end it itself, but rather, seek to do God’s will


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and true happiness will be the result. If one serves money (mammon) he will be disappointed, because no man can serve two masters.

The force of the word Jesus uses is more apparent in the Greek than in our language. The

word that is translated as “serve” is not an occasional act of obedience, but rather, comes from the culture of “bond-slave.” It has the meaning of, “property of,” or, “possessions owned by some master” – “a bond-slave that is constantly and entirely subject to the master’s will.” This same Greek word is used in Romans 6:6 and 7:6, where this word is translated, “serve.”

Jesus said, “either he will hate the one, and love the other; or else he will hold to the one,

and despise the other.” There are two Greek words, both of which are translated as “other” in our English Bibles – one meaning, “the same as the other;” and a Greek word that means, “two things that are entirely different from each other” It is this second Greek word that Jesus uses here when He said, “How can one be a servant of two masters who are diametrically opposed to each other?- that are directly opposite from each other?”

It’s not like they are the same and one can live for both, but rather, it like a soldier trying

to serve two kings at the same time. God and the things of this world are hostile to each other, their interests are incompatible – You can’t serve both!

In the original language, Jesus gives this concept in the “comparative tense,” meaning,

the relish pleasure in one master is to abhor the other. To “hold too one, has the meaning of “leaning upon,” or “cleaving unto.” It was an

expression of love and how love is displayed. Jesus says that a following God must apply him self to respect his master’s pleasure. “To despise the other,” is to have no regard for that master’s will.

Keep Jesus’ theme in mind. He is showing the impossibility of serving two opposing masters. The King James Version uses the word, “mammon,” referring to the riches, or the things, of this world. Note that Jesus personifies “riches of this world” and says don’t serve an lifeless thing that is opposed to God. The Devil is referred to “the god of riches” and, “the prince of this world.” If one is living for the things of this world, he is really in service to the Devil. It is impossible to be of service to two masters. John writes in 1 john 2:15 and says, “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.” If one is living for the material riches of this world, his affections seeking happiness in these material things – all his time and energy is devoted in acquiring the things of this world – it’s certainly an indication that the power of “the prince of this world” is exerting great influence over him. God and the things of this world are diametrically opposed to each other:

1. One asks us to walk by faith; the other by sight 2. One asks us to be humble; the other proud 3. One asks us to set our affection on things above; the other on thing below

4. One asks us to look at the things unseen, and eternal in the heavens; the other asks us to look at the things seen, the things that are temporal 5. One asks us to consider that our citizenship is in heaven;


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the other asks us to cleave to the things of this earth 6. One asks us to not worry about anything; the other asks us to be anxious about life 7. One asks us to be content with such things as we have; the other asks us to never be satisfied 8. One asks us to be read to give to others; the other asks us to hold onto everything 9. One asks us to look to the things of others; the other asks us to look out for ourselves 10. One asks us to seek our happiness in God’s will; the other asks us to seek happiness in the things of this world.

YOU CANNOT SERVE TWO MASTERS! The crux of what Jesus says can be found in the word “serve.” What does it mean to serve God? The word means “to love, to hold on to, to cleave to, to make God one’s Lord and Master.” David, the Psalmist, said to God, “I will delight myself in Your commandments, which I have loved.” To “serve” means to do God’s bidding wholeheartedly! It means to tolerate no idol in the secret chamber of the heart. Jesus teaches that we are to serve God singularly. He is to have all of our affection. You can’t divide that! Bother the Old and New Testament commands us, “To love God with all our heart.” Caleb said, “I wholly followed the Lord, my God,” David said to God, “I will keep Your Law with my whole heart.” God rejected Israel when He said of them, “They have not wholly followed Me.” How does one know when he is not wholly following the Lord? If we neglect the service of God for the things of this world; if we take greater delight in, derive more satisfaction in the earthly things than the things of God; if the loss of earthly goods produces greater vexation and sorrow, in us than divine graces; if we are more eager, and diligent, in our quest for worldly gain, than personal righteousness and being conformed into the image of Christ – then, it is certainly an indication we are not wholly following the Lord.

Many are attempting to serve both masters – God and the things of this world – and Jesus says it can’t be done! When Jesus taught, “Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment,” it ought to concern everyone one of us, because, in varying degrees, we are all guilty. To worry over material things is highly dishonoring to God and He says, “It is a sin!” Worrying about food and clothing is a sin! We need to be conscience it, to confess it when we are guilty and seek God’s grace to avoid repeating it.


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Remember, in the Sermon on the Mount, Jesus is showing the exalted standard of righteousness, showing what God means by His Holy Scriptures and showing it is impossible to keep His commandments apart from Divine help. We excuse worry as a mere trifle but we need to be concerned about it. It is a foul sin from which we should seek cleansing. Jesus taught that to be fearful about future needs is worrying; is to be guilty of unbelief; calls into question the goodness of God; manifests a lack of faith in God’s providence; betrays doubt in our Father’s love; results in selfishness and lusting after the temporal things of this world. Oh, that the Holy Spirit would convict us of it! Keep in mind the sequence of Jesus’ thoughts. In verses 19 through 24 He forbids covetousness. Now, He is sticking at the very root from which the sin of covetousness – (that is, greed and materialism) – proceeds. Worry is to distrust God. It is excessive care for the things of this life. Jesus warns against trying to let both God and “mammon” be masters of our life. There are some who would argue, “There’s certainly no danger of my letting ‘riches’ being my master, I have so little of this world’s goods, I scarcely have the necessities of life.” Jesus said, “You are in danger as well, because you worry about the future. Your heart is fixed on earthly things ever bit as much as those who have wealth.” Jesus said that there are two kinds of worry.

Proverbs 6:6 instructs us, “Go to the ant your sluggard; learn diligence from their way of providing for needful things.”

2 Corinthians 12:14 tells us that we ought to “lay up” [that is, “put in savings,” or “make

provision for”]; first, parents for children – then, later in life, children for parents. 1 Timothy 5:8 warns that anyone who does not provide for his household is worse

than an infidel. What it all means is that there is a lawful caring to be taken for things and Jesus’ words

do not conflict with this reality in the slight degree. One must be diligent in business, prudent in management and obligated to provide for him self and his family. There is a danger – and, because of this passage in the Sermon on the Mount – some have fallen into that trap and overlooked their responsibility. However, Jesus is speaking of being so weighed down with anxiety that the load crowds out one’s spiritual and eternal concern. Jesus is not forbidding looking ahead and making provision for one’s self and his household. He is not speaking of foresight, but rather, of foreboding. There are two entirely things. Jesus does not forbid careful preparation, however, if it becomes such a constant occupation of the mind that it distracts the heart, then it is wrong – and it is sin! Foresight is to take sail when one knows a storm is coming. However, to constantly gaze at the horizon, fearful of a coming storm – to allow one’s thought to torment him over some possibility – is to disqualify him for more important duties. The farmer plows, sows the seed and cultivates, then leaves the harvest with God.


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Isaiah 33:15-16 states, “I will tell you who can live here [In Zion, the presence of the Lord] All who are honest and fair, who reject making profit by fraud, who hold back their hands from taking bribes, who refuse to listen to those who plot murder, who shut their eyes to all enticement to do wrong. Such as these shall dwell on high. The rocks of the mountains will be their fortress of safety; food will be supplied to them, and they will have all the water they need” (Living Bible). No matter what period of world history one lives in, no matter how evil the day, or how sore and sever God’s judgment upon the earth, if one fulfills God specified conditions, “shelter, safety, and provision for spirit, soul and body are certain.” That’s God’s promise! Do we believe Philippians 4:19, that states, “My God shall supply all your needs according to His riches in glory in Christ Jesus?” God know what is good for us, we must learn to be content with His wisdom, even when we may be disappointed in the expectations of temporal values. First Jesus says that to worry is needless, because the bounty of God’s supply that gave life, will maintain it. Then, second, He says that it is senseless to worry because, since God provides for the inferior creatures, He certainly will not suffer His own children to suffer (vs.26. Third, Jesus says to worry is useless because it won’t increase our stature and it won’t improve earthly goods (vs.27). Fourth, Jesus said if one worries it is a sign that they are faithless. If God cloth the herbs of the field, He won’t suffer you to go without (vs.28-30.

There you have it: to worry is needless; senseless; useless and faithless, therefore it is excuseless!

Look at the reasons Jesus gave to show how foolish it is to worry:

1. To worry is NEEDLESS – verse 25

If God has given us life and a body, you can rest assured He will not withhold what is needed to maintain it.

2. To worry is SENSELESS – verse 26

Since God provides for inferior creatures, supplies whatever is needful for them, how much more will He care for you!

3. To worry is USELESS – verse 27 Here is an unanswerable argument, “If the most ambitious, the strongest, or the wisest, cannot add one cubit to his height, what good does it do to worry?”

A “cubit” was the length of a man’s arm from his elbow to the tip of his middle finger – about 18 to 25 inches

The argument Jesus uses is, “Since a man cannot add a cubit to his height by worrying, fretting, fuming, neither can he, by worrying, better his temporal needs – so why worry? Why stay awake, beating one’s brains out by worrying? It won’t do any good!

4. To worry is FAITHLESS – verses 28-29


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“Why worry about your clothes? Look at the field lilies! They don't worry about theirs. Yet King Solomon in all his glory was not clothed as beautifully as they.”

5. To worry is HEATHENISH – verse 32 The king James renders the word “Gentiles,” in reality it refers to heathens. They do not regard their “gods” as “Beings of benevolence, but rather, as objects of dread, from whom they must win favor by the offerings they bring.

Jesus speaks to those whose hearts are set on material necessities, and the comforts of this life. He is speaking of those to whom this world means everything. Their whole thought and energy is devoted in obtaining this world’s goods. They “seek” after the things of this world.

The word translated “seek” that Jesus uses here has to do with “seeking with all one’s might, setting one’s self seeking after.”

Jesus says that you have the true God, the heathen do not – “Your Father in heaven

knows what you have need of.” To worry is an assumption that God doesn’t know your needs and this is the attitude that the heathens have.

Verse 33 is the remedy for all self-centeredness – “Seek ye first the kingdom of God, and

his righteousness; and all these things shall be added unto you.” The kingdom of God is the rule of God in our life. Jesus said, “Seek ye…,” telling us that

we have a choice. Follow Jesus’ reasoning closely – God nourishes and cares for the birds of the air and the

lilies of the field, because they are living in the environment He intended for them – [Don’t miss this, it is important!] – They are in the plan and purpose He has for them. They must stay within His plan, if they are to claim God’s care. The birds cant live in the sea and fish can’t live in the sky. They must live in the setting and atmosphere God made them for.

Let’s suppose for a moment that the birds f the air, or the lilies of the field had a

“free-will,” and had a choice in the matter, as do men? Could birds like under the water, or lilies in concrete? Therefore, as birds of the air, and the lily of the field, we, too, must be in what is God’s will for us – in His Kingdom!

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