The Model Prayer - Pt 6

 

[Jesus said] Pray then like this: “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil.” (Matthew 6:9–13 ESV).

 

Bread is the essence of life, it’s what sustains us every day. As we ask God to give us our daily bread, we not only acknowledge our dependency on Him for life’s necessities, but we also declare that He is everything we need.

 

While wandering through the wilderness, the Israelites were fed daily by a bread that fell from Heaven. They called it “Manna.” On a desert journey, where they had no source of sustenance except God alone, they looked for their daily portion of manna to meet their needs. Today we have a new manna from Heaven. Jesus explained to his disciples, “This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever” (cf. John 6:58). Jesus is our daily bread. Just a few verses earlier, He declared, “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty” (cf. John 6:35).

 

As we go through our daily lives, we must ask ourselves: What is the source of our sustenance and contentment? Are we looking to Jesus or are we looking to our own efforts to provide for us, fulfill us, and sustain us?

 

The good news is that Jesus freely provides Himself as the bread of life and He invites us to partake in His feast. Our prayer this month reminds us to trust in Jesus every day at every moment. May He be our heart’s deepest desire and all that we need.

 

 

The Model Prayer - Pt 5

 

[Jesus said] Pray then like this: “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil.” (Matthew 6:9–13 ESV).

 

Today we see the next of Jesus’ instructions in our prayers: “Thy will be done, on earth as it is in heaven…” (v. 10). You may remember this was a part of the final recorded prayer of Jesus in the Garden of Gethsemane just before His arrest and crucifixion (cf. Luke 22). They are difficult words to pray. We may let them roll off our tongues when we recite the Lord’s Prayer but to actually think about and mean what we say as we repeat those words can be next to impossible. When we pray “Thy will be done” we are telling God that we put our whole trust in Him; that we will put aside our wants, desires, hopes, and dreams aside and instead trust that what He brings to us will be exactly what we need at that moment.

 

This is not a “surrender of defeat.” I have often heard people during a difficult time simply say, “Well, that’s just God’s will.” There is a great difference between that and desiring the will of God each moment of our life. This is an active request for God to do what He knows is best in our life.

 

God knows our every need. He knows our every desire. He knows what is best for us. Today I pray that we each will trust in His wisdom and in His love for us and know that when we give Him our whole selves and when we proclaim “Thy will be done!” that He will take care of us in ways we could never imagine. Trusting can be difficult; it can be scary. But God loves us in a way that we can’t even comprehend and He is faithful even when we doubt Him.

 

Thy will be done, Lord.

 

The Model Prayer - Pt 4

 

[Jesus said] Pray then like this: “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil.” (Matthew 6:9–13 ESV).

 

Today we look at the fourth statement Jesus makes in His model prayer, “Thy kingdom come” (v. 10). This is a petition asking for God's sovereign rule and perfect will to be established across the earth, just as it is in heaven. Augustine made an interesting comment concerning this petition. It bears repeating and our meditation. He wrote:

 

“Come it surely will, whether we ask or no. Indeed, God has an eternal kingdom. For when did He not reign? When did He begin to reign? For His kingdom has no beginning, neither shall it have any end. But that we may know that in this prayer also we pray for ourselves, and not for God (for we do not say, Your kingdom come, as though we were asking that God may reign); we shall be ourselves His kingdom, if believing in Him we make progress in this faith. All the faithful, redeemed by the Blood of His Only Son, will be His kingdom.”

 

This petition carries three main layers of meaning. First, it is a declaration of personal surrender. It means yielding our will and desires to God's authority. It is a daily choice to let God's principles—such as love, peace, and righteousness—reign in your own heart and actions.

 

Second, it is a desire for Earthly transformation. Even the most cynical non-believers cannot argue the need for our world’s transformation. This is Jesus instructing His followers to be diligent in prayer for the world to reflect God's goodness. It asks for an end to sin, injustice, and suffering, and for the advancement of values like compassion, mercy, and truth throughout society.

 

Third, it is an act of faith and hope in the final fulfillment of the promises of God. The intention of God has always been the redemption of His entire creation and a perfect rule over it by His Son, Jesus. When the Kingdom of God comes, as it will, this will begin our eternal joy and peace as His children! Oh, what a day that shall be! This is a prayer to be said often!

 

The Model Prayer - Pt 3

 

[Jesus said] Pray then like this: “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil.” (Matthew 6:9–13 ESV).

 

As I wrote in yesterday’s devotional, the final establishment of God’s kingdom has not fully been implemented yet. It simply has not been fulfilled. “Thy kingdom come” is not just an expectant yearning for the coming of Christ in the future, even though this longing is contained in the plea. Thy kingdom come also expresses the prayerful desire of Christ’s servants to see God’s Kingdom broaden and become increasingly established throughout the world in the here and now.

 

Within our prayers ought to be a mindset that recognizes God’s kingdom purposes and concerns itself with furthering those purposes. First and foremost, the Lord’s dominion must be evident in the lives of His followers. Praying, “Thy Kingdom come,” means asking the heavenly Father to help us in our own lives to be faithful, obedient, authentic, and effective Christians. We spread God’s kingdom not only with words but also through our actions and the observable qualities of our character (cf. Matthew 7:16, 20; John 13:35; 1 John 3:10).

 

We also know from Scripture that God wants all sinners to be saved (Ezekiel 18:23; Matthew 23:37; 1 Timothy 2:4; 2 Peter 3:9). So in Christ’s model for prayer, we have confirmation that intercessory prayer for the salvation of souls is a worthwhile endeavor. Praying, “Thy Kingdom come,” is the same as saying, “Dear Lord, please open the hearts of my loved ones, friends, co-workers, and neighbors to receive Your gift of salvation in Jesus Christ.” God’s kingdom will expand as more people turn to Christ for salvation. They enter the kingdom when they come to know the crucified King of that kingdom. People need the gospel.

 

Another way we seek the establishment of God’s kingdom in the here and now is to pray for aspects of God’s nature to be revealed and known in the world. We can ask God to show His holiness to us and others so that all might see and understand it, and be changed by it.

 

When we pray, “Thy kingdom come,” we ask God to shine His light into the world so that others may respond to Him with awe and reverence (John 1:1–15). Jesus is the light of the world who breaks through the darkness of sin by His work on the cross (John 8:12). Through Christ’s sacrifice, believers become lights to the world as well (Matthew 5:14–16). God’s Word is also a light to the world, revealing His kingdom so it can be seen on earth (Psalm 119:105, 130; Proverbs 6:23; 2 Peter 1:19).

 

As believers in Jesus, we acknowledge God as our King. Praying, “Thy Kingdom come,” means we desire for His sovereign rule over our lives here on earth, as we submit to His authority and yield to His control in every aspect of our existence. Likewise, praying, “Thy Kingdom come,” means we earnestly yearn for God’s reign to be established throughout the whole earth and over every human being. We pray, “Thy Kingdom come,” so that God’s sovereign rule will come now and in the future in its fullness and permanence.

 

Join me in praying “Thy Kingdom come”!

 

 

The Model Prayer - Pt 2

 

[Jesus said] Pray then like this: “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil.” (Matthew 6:9–13 ESV).

 

Sometimes we can go for years thinking that we understand a passage in the Bible and then discover that we were mistaken. For me, one of those verses was the opening of the well-known Lord’s Prayer. I knew that I had questions about some sections of this prayer, but one part that seemed obvious to me was “hallowed be Thy name.” Christians recite this prayer together often, sometimes weekly, and I would bet that many of us share the same mistaken idea that I had, namely, that the meaning of “hallowed be Thy name” was so obvious it needed no explanation. Well, that would be belief that robs us of the richness of the declaration.

 

Part of the reason we might miss this is our unfamiliarity with the language, especially the older King James English. We should read it more like “let your name be sanctified.” It is a positional statement more than a request or statement of need. It is a declaration of Who rules the world. Today we have no contextual understanding of that. Our world is ruled by the rich and powerful for their needs to be met. This is not our God. The prophets of Israel, however, knew that this was only a temporary condition. The day was coming when God, the rightful ruler of all creation, would assert His rule. He would throw down all the rulers of this world. He would rule over the world through His own appointed King, the Messiah. That King would rule in righteousness and justice. Under that rule the world would no longer be a place of rebellion and evil; the King would conquer every trace of rebellion; every square inch of creation would be under the rule of God, reflecting His goodness and love. This is what the prophets meant by “the kingdom of God” or “the kingdom of Heaven”—God’s rule, through His Messiah, over all the earth, bringing in eternal righteousness.

 

In the Lord’s Prayer, Jesus speaks of the same concept that Ezekiel does (cf. Ezekiel 37), the sanctification of the name of God. What God says He is going to do in Ezekiel is what we are praying will happen when we pray the Lord’s Prayer. God has made many promises to His people, but the world around us feels quite safe in either ignoring or ridiculing Him. Until He comes and keeps all those promises, establishing His rule over all creation, the nations laugh at His name: “God is no big deal. Look around. He doesn’t protect His people. The world goes on the same day after day.” Well, a day is coming when no one will be able to ignore God anymore. God is going to step into history and destroy all the kingdoms of this world and rule over His people and bless them. When He does that, He will “sanctify His name.” God is already holy, but in this world His name, his reputation, is seen as ordinary and insignificant. When Jesus returns to rule over all, God’s name, God’s reputation, will be restored to its rightful place.

 

Now, that’s a world I want… and the sooner the better. Therefore, I pray “… hallowed by they Name!”

 

The Model Prayer - Pt 1

 

[Jesus said] Pray then like this: “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil.” (Matthew 6:9–13 ESV).

 

Growing up as a practicing Roman Catholic it was not unusual for me to recite what many people have called “The Lord’s Prayer.” Our reading today is that prayer, though it was more of a teaching tool than an actual prayer of Jesus. Thus, many people today refer to this passage as “the Model Prayer.” Of course, it is appropriate to recite the Lord’s Prayer. Yet, what many people miss is that the Lord’s Prayer is not merely something for us to say aloud but is a model structure for prayer. Jesus indicated that, where in introducing the Lord’s Prayer, Jesus says, “Pray then like this” (v. 9). First and foremost, the Lord’s Prayer is an example of the kind of prayer that honors God, and its various elements show us what we should include in our prayers.

 

We’re going to take each element for the next few days separately. Moving through the prayer line by line, we note several things. Today, we see the privilege of the relationship that allows us to pray in this manner. We can, and should, call God “our Father” (v. 9), and this promise of a familial, intimate relationship with God is no small thing. Not everyone is a child of God, but only those who believe in Christ alone for salvation (cf. John 1:11–12). We have God as our loving Father only if we are in Christ, chosen through faith.

 

The Greek word translated “father” is important. It is Πάτερ (Pater). It describes one who imparts life and is committed to it; a progenitor, bringing into being to pass on the potential for likeness. Here it is used of “our heavenly Father.” He imparts life, from physical birth to the gift of eternal life through the second birth (regeneration, being born again). Through ongoing sanctification, the believer increasingly resembles their heavenly Father.

 

We do not seek to communicate with some unknown, unapproachable eternal being, rather we come to our heavenly Father. The One who loves us and has provided all we need for our relationship to be one of joy and peace. We need have no hesitation in approaching our Father, He delights in our relationship! It is like the hug I give to my sons and grandchildren when I greet them. There is no aloofness or separation, only acceptance and love. That’s how we can go to God with our desires!

 

The Sermon Continues - Pt 7

 

[Jesus said] “And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you. And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. Do not be like them, for your Father knows what you need before you ask him.” (Matthew 6:5–8 ESV).

 

Our reading today see Jesus continue to deal with hypocrisy. In this instance He teaches the proper way to pray. Some context may be helpful. In Jesus’ day there were traditional garments worn as a sign of religious fervor. There were prayer shawls with fringe around the hem and sleeves that were pit on to indicate a posture of prayer. The self-righteous of Jesus’ day would done their prayer shawls in a way that the fringe was easily seen by others. Then he would stand in a public place, perhaps the synagogue or market and lift his hands loudly proclaiming his petition before the people gathered. Jesus says this is no more than hypocritical posturing.

 

The other reference to “many words” is a practice by some of the pagan religions. They fashioned metal tubes with engraving of prayers on them that were mounted on horizontal poles so they that could be spun with the hand of the petitioner. Of course, there was a “donation” expected for each revolution. Their belief was the more times the prayer wheel was spun, the more they were heard by their gods.

 

Today, we scoff at the absurdity of this practice. However, I wonder if we have really done any better than them with our public worship. The point of Jesus’ teaching is clear. Pray from a heart that is centered on God; worship from a place of humility and sincerity. It is not the outward appearance or posture that God honors. It is the inward state of our heart. We will see more of this in the coming days as we examine the Model Prayer of Jesus which Matthew records next. Today, determine to pray in a manner that is efficacious!

 

The Sermon Continues - Pt 6

[Jesus said] “Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven. Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. And your Father who sees in secret will reward you.” (Matthew 6:1–4 ESV).

 

Jesus’ clarity in our reading today is obvious. This continuation of the Sermon on the Mount is a core teaching where Jesus warns against practicing righteousness—specifically giving to the needy—for public praise. Clearly Hia desire is that His followers practice charity in all of its forms; but, He teaches that charity should be done in secret, and God the Father, who sees in secret, will reward it. It is a call to genuine righteousness rather than vain behavior. John Calvin writes the following:

 

“For the same reason, all who are desirous of vain-glory are called hypocrites. Profane authors gave the name of ὑποκριταὶ, hypocrites, to those who personated assumed characters in plays and on the stage; and Scripture has applied this term to men who are double in heart and insincere. There are various kinds of hypocrites. Some, though conscious of being very wicked, impudently give themselves out for good men before the world, and endeavor to conceal their vices, of which they have an inward conviction. Others allow themselves to proceed to such a pitch of audacity, that they venture to claim even perfect righteousness before God. Others do good, not from a desire to do what is right, nor on account of the glory of God, but only to obtain for themselves fame and a reputation for holiness. This last mentioned class Christ now describes, and he properly calls them hypocrites: for, having no proper object in view in the performance of good works, they assume a different character, that they may appear to be holy and sincere worshippers of God.”

 

Jesus’ reference to “sound no trumpet” is somewhat unclear to the modern reader. However, it was very clear to the original audience. The drawing I’ve included gives you somewhat of an idea of the common practice of these self-righteous hypocrites as they walked into the synagogues and rolled their coins into the offering bowls. These bowls were often shaped like the horn of a trumpet, thus if you cast them into the collection bowl just right it would make quite a loud sound as metal against metal clanked as it fell to the bottom. Of course, in the quiet of the gathering, all heads would turn at the noise and see the pompous piety of these strutting peacocks who paraded their giving to receive the praise of men. We should be careful in our giving. It should be motivated from a heart of compassion and executed in humility.

  

The Sermon Continues - Pt 5

 

[Jesus said] “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same?” (Matthew 5:43–47 ESV).

 

Our reading today contains a verse where Jesus addresses the traditional cultural and religious teachings of his time regarding relationships with others. In the first part of the verse, Jesus references a common interpretation of the law at the time. While the Hebrew Scriptures commanded to "love your neighbor" (cf. Leviticus 19:18), the addition of "hate your enemy" was a cultural and religious tradition that the religious leaders (ie.: the Pharisees) had adopted to justify drawing lines between insiders (their people) and outsiders (foreigners or those who opposed them). Sound familiar?

 

Jesus recalls the true intent of the command of God. Jesus completely flips this concept by instructing his followers: "But I tell you, love your enemies and pray for those who persecute you." He explains that showing love only to those who love you back is easy, but loving your enemies reflects the character of God, who generously provides sunlight and rain to both the righteous and the unrighteous alike.

 

Jesus certainly lived this principle in His life. There are countless examples of Him loving those who clearly hated Him. He prayed for them as well. You remember as they nailed Him to the cross, Luke recalls this for us:

 

“And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments. (Luke 23:33–34 ESV).

 

We cannot, we must not, make those who are vehemently opposed to us our hated enemies. We should treat them with the love and wisdom of God.

 

The Sermon Continues - Pt 4

 

[Jesus said] “Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. And do not take an oath by your head, for you cannot make one hair white or black. Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil.” (Matthew 5:33–37 ESV).

 

Have you ever made a “pinky swear”? It may be that you are not aware of the origins of this innocent promise. It traces back to Japan during the Edo Period (1600–1803), the act translates to "finger cut-off". When a serious vow was made—famously linked to courtesans, geishas, and the yakuza mafia—breaking the promise required the offender to physically amputate their own pinky finger as the ultimate penalty for betrayal. Over time, the physical self-mutilation became entirely symbolic. The linked fingers were accompanied by a binding Japanese chant, yubikiri genman, uso tsuitara hari senbon nomasu, which translates to: "Pinky swear, whoever lies will be made to swallow a thousand needles". It later was popularized in America during the 19^th century and approximates “cross my heart and hope to die.”

 

In our reading today, Jesus challenges us to abandon deceptive language and manipulative oaths. He calls His followers to such profound integrity that a simple "Yes" or "No" is enough. Absolute honesty should be the unmistakable hallmark of every believer.

 

The context is important to understand. In the ancient world—and within Jewish tradition—people would swear oaths by heaven, earth, Jerusalem, or even their own heads to make their promises sound more credible. Often, they used these varying degrees of oaths to create loopholes. The underlying logic was that an oath sworn by God was strictly binding, while an oath sworn by the earth or the temple was less serious and could be broken with less guilt.

 

Jesus completely dismantles these religious loopholes. He points out that all creation belongs to God—heaven is His throne, and the earth is His footstool. Even your own head is under God's control, as you cannot change a single hair to white or black. Therefore, there is no such thing as an "unbound" promise. Every commitment you make is made in the presence of God. Therefore there is simply a single standard of truth. And Jesus summarizes this with a command: "Let what you say be simply 'Yes' or 'No'; anything more than this comes from evil".

 

The "Yes" and "No": Your personal integrity should be so reliable that you never need to swear on anything to prove you are telling the truth. When you give your word, you follow through. Jesus warns that adding elaborate oaths to convince people actually reveals a hidden motive or a history of dishonesty. Exaggerations, half-truths, and over-promising ultimately stem from the "Evil One," who is known as the father of lies.

 

The Sermon Continues - Pt 3

 

[Jesus said] “You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.” (Matthew 5:27–30 ESV).

 

Our reading today continues Jesus’ sermon which He delivered on the hillside above the Sea of Galilee.  It is a passage where Jesus elevates the traditional commandment against adultery (cf. Exodus 20:14). The word He uses here is only found in two other passages of the New Testament. It is μοιχεύσεις (moicheuseis). In the Greco-Roman world, extramarital relations were common and often tolerated for men, yet the Old Testament consistently condemned them (cf. Proverbs 6:32). By employing the same verb in the Septuagint, the New Testament writers tied first-century believers back to Israel’s covenant ethic, distinguishing the church from surrounding cultures. By redefining adultery as a matter of the heart, Jesus raises the bar of righteousness, driving His hearers toward dependence on God’s grace and the regenerating work of the Spirit.

 

Jesus accomplishes this by shifting the focus from purely physical actions to the condition of the heart. He emphasizes that harboring lustful thoughts is just as spiritually corrupting as the physical act of adultery. The instructions to gouge out an eye or cut off a hand are hyperbole. Rather than advocating for self-mutilation, Jesus uses vivid language to illustrate the absolute necessity of taking drastic, uncompromising measures to avoid temptations and remove anything that leads you into sin.

 

It should be noted in this use of the hyperbole that the eye and hand symbolize things that are highly valued or ingrained habits (like certain technologies, relationships, or activities) that cause one to stumble. By setting a perfect, demanding standard, Jesus highlights humanity's inability to achieve righteousness on their own, thereby pointing to their need for God's grace. Our dependency on that grace of God must be the overcoming factor in the daily onslaught of sexual temptation. Again, Jesus is giving us the simple answer, not the easy one. Be careful with your eyes!

 

The Sermon Continues - Pt 2

 

[Jesus said] “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire. So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. Truly, I say to you, you will never get out until you have paid the last penny.” (Matthew 5:21–26 ESV).

 

Our reading today takes us to a common need among all of us. Jesus teaches about anger and reconciliation. While the law condemns those who murder, Jesus says in a kingdom community such a low bar inadequate. The kingdom can only take root in communities where people practice reconciliation. Hate and anger are like a virus that grows and poisons a community. If we are going to experience God’s kingdom we must not allow it to take root. God’s desire is for us to experience joy, peace, love and belonging. But unresolved conflict makes that impossible in a community. Instead, God desires that his people live in harmony with each other. To safeguard the community, believers need to practice reconciliation as a way of life. As we learn to deal with small conflicts immediately, larger conflicts can be avoided. While conflicts are unavoidable, anger and reconciliation must go together.

 

There are some practical principles in this part of His sermon. Jesus redefines God's law to show that sin begins in the heart, not just in physical actions. He equates unrighteous anger and insults to murder, emphasizing that God values human dignity and requires believers to aggressively pursue reconciliation.

 

People were taught "do not murder" and that physical violence is what makes someone guilty before God. However, Jesus explains that harboring malicious anger or using demeaning language toward someone is a violation of this command. Using insults (like calling someone a "fool") devalues them as an image-bearer of God, making your heart guilty of the same root attitude that leads to murder.

 

Jesus also teaches that unresolved conflict is a barrier to fellowship with God. If you are about to offer a gift to God and remember that someone has an issue with you, you must stop, leave your offering, and make peace first. Of course, He is not saying that reconciliation is an easy matter. I often remind people that much of the teachings of Jesus are simple, but they are often not easy. He is emphasizing that loving God and loving people are inseparable. We cannot have a right relationship with God while harboring resentment or ignoring a fracture in human relationships.

 

Notice how Jesus uses this as a warning. We should give priority to dealing with our relational debts and hostilities. Waiting or allowing bitterness to build only leads to a worse outcome, ultimately standing before God's ultimate judgment.

 

 

The Sermon Continues - Pt 1

[Jesus said] “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” (Matthew 5:17–20 ESV).

 

While we have finished the section called “the Beatitudes,” the “sermon” of Jesus continues. We often refer to these three chapters in Matthew’s Gospel as the “Sermon on the Mount.” For the next few days I hope to do a deeper dive into the entirety of this pivotal message Jesus has for all believers. It is a very strong statement about the continuing validity of the Old Testament law.

 

Even with a brief look at this teaching we cannot escape the great difficulty they have presented to many Christian interpreters. Some have felt that they are in contradiction to Jesus’ more liberal attitude to the law attested in Mark’s Gospel (and elsewhere); others have wondered how they can possibly be reconciled with the teaching of Paul, the writer to the Hebrews and others, who suggest that the Christian is at least in some senses freed from the law. However, what is nearly universally accepted is the fact that Jesus rejects the charge that he is a law-breaker who is lowering standards by asserting his endorsement of the Old Testament and by claiming that his standards are actually higher, not lower, than those of the supposedly pious defenders of the law, the scribes and Pharisees.

 

And, that become an introduction to the remainder of His “sermon.” In fact, Jesus will go on to teach that the Scriptures remain eternally valid, and it should challenge us to pursue a deeper, internal righteousness that goes far beyond just outward rule-keeping. This was at the heart of His conflict with the religious leaders of His day. It remains the same with the modern pharisee.

 

The key for us today is to recognize that our outward practice means little if it is not a result of the inward spiritual change brought to us by the work of the Holy Spirit.

  

The Beatitudes - Pt 9

 

[Jesus said] “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.” (Matthew 5:10-12 ESV).

 

To understand this beatitude we must look at two words. The first is δεδιωγμένοι (dediōgmenoi) translated “persecuted,” which gathers two complementary actions—energetic pursuit and hostile persecution. Whether describing the Pharisee hunting disciples or the believer chasing holiness, the term consistently depicts intense, single-minded movement. The context alone clarifies whether the motion is benevolent or malicious. In this case it is most definitely malicious. The second is δικαιοσύνης (dikaiosynēs) translated righteousness. This word appears ninety-two times in the Greek New Testament. It gathers the rich Old Testament background of “rightness” before God (Hebrew ṣĕdāqâ) and carries it forward into the gospel era where it denotes both the flawless moral integrity of God, and the saving status granted to believers in Christ. It is the Spirit-wrought life that conforms to God’s standards.

 

To understand what it means to be persecuted for righteousness' sake, we turn to Philippians 3:7-11:

 

But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead. (Philippians 3:7–11 ESV).

 

In this passage, the apostle Paul provides insights into two key points regarding righteousness. First, Jesus is not talking about having our own righteousness. The Apostle Paul emphasizes that true righteousness has nothing to do with our personal achievements or moral goodness. Despite Paul's impressive religious resume, he considers it all as loss and rubbish compared to the righteousness found in Christ. This challenges us to recognize that our own “righteousness” actually hinders us from attaining true righteousness. And second, highlights that genuine righteousness comes from God through faith in Christ. It's not about our efforts but about receiving what God has promised us. Faith is not a personal act of righteousness but a gift from God, emphasizing our reliance on Him rather than ourselves.

 

There are several practical ways we may express and live out righteousness in our daily lives. Our commitment to God begins with knowing Him and His Word. We see this exemplified in the life of David, who prioritized his relationship with God over religious obligations. Similarly, we should focus on the essence of God's commands rather than rigidly adhering to legalistic interpretations.

 

We also must avoid legalism. We must be wary of falling into the trap of our enemy, where we substitute human traditions for God's commands. Legalism can lead us to judge others based on outward appearances rather than focusing on the heart, as seen in the Pharisees' attitude towards Jesus. Our commitment to righteousness should not be overshadowed by man-made rules and traditions. We must prioritize God's commands and priorities, which center on justice, mercy, and humility, rather than becoming harsh and judgmental.

 

And, of course, true righteousness is accompanied by humility. Instead of elevating ourselves as defenders of God's truth, we should humbly acknowledge our dependence on Him and treat others with love and compassion.

 

Jesus has saved the best for last in His list. The blessing of this attitude in life is that we will “have the kingdom of God.” What a glorious thought. This is more than mere eternal life in heaven, as wonderful as that is. This is standing with the Lord in all of His glorious creation knowing we are given the right to roam it freely in perfection.

The Beatitudes - Pt 8

[Jesus said] “Blessed are the peacemakers, for they shall be called sons of God.” (Matthew 5:9 ESV).

 

Today we take up the seventh beatitude in the Sermon on the Mount, and it highlights that those who actively seek to reconcile others and establish holy peace reflect the character of God. Unlike "peacekeepers" who might avoid conflict simply to keep things calm, "peacemakers" actively step into the fray to resolve hostility. It starts with a relationship with God and extends to resolving conflicts between humans. It involves building bridges, praying for enemies, and making sacrifices to replace animosity with authentic, godly peace.

 

The Greek word translated here as “peacemakers” is εἰρηνοποιός (eirénopoios). It is relatively straight forward in that it means “one who makes peace.” It is interesting where Jesus places this term in the Sermon on the Mount, the manifesto of kingdom ethics. The position of this beatitude—after purity of heart (Matthew 5:8) and before persecution (Matthew 5:10-11)—underscores that genuine peace-making flows from inner holiness and may provoke opposition from a world at odds with divine righteousness. It is only found in this verse in the entire New Testament.

 

In the Old Testament, though the noun εἰρηνοποιός is absent from the Septuagint, the concept saturates the Hebrew Scriptures. Aaron’s benediction invokes shalom upon Israel (cf. Numbers 6:24-26). The wise are exhorted: “Deceit is in the heart of those who devise evil, but counselors of peace have joy” (cf. Proverbs 12:20). Messianic prophecy anticipates the ultimate Peacemaker: “How beautiful on the mountains are the feet of him who brings good news, proclaiming peace” (Isaiah 52:7), a text later applied to gospel heralds by the Apostle Paul (cf. Romans 10:15).

 

Remember the context. First-century Palestine languished under Roman occupation, with the Pax Romana enforced by military might. Against that backdrop, Jesus offered a radically different peace rooted in reconciliation with God and neighbor (cf. John 14:27). Early Christians adopted this identity; Tertullian noted, “We are a society of peace.” This is what identifies us as “sons of God.”

 

I must say that I have been dismayed as I scroll through so many social media threads and see the petty name-calling, vulgar bullying, and outright destructive nature of so many people toward those they disagree with. All the while reading such posts I see very little mention of the Gospel. If you want a man’s heart to be changed it will only happen as we lead them to the One who can change their heart. That power is only found in the work of the Holy Spirit through the work of Jesus! How have we gone so far away from this in our disagreements with others. Be a real peace-maker!

  

The Beatitudes - Pt 7

 

[Jesus said] “Blessed are the pure in heart, for they shall see God.” (Matthew 5:8 ESV).

 

There is so much that could be said in regard to this teaching of Jesus. Perhaps beginning with Jesus’ teaching of the shema should be first. In the Hebrew tradition the “shema” was simply stated: “Love the Lord your God with all your heart and with all your soul and with all your strength”. A pure heart is one that is not only clean and undefiled but also single minded. Those who would be “blessed” follow God with a focus only on Him and not on self. The Apostle Paul wrote this:

 

Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. (Philippians 3:12–14 ESV).

 

It is essential that we do more than appear pure. God looks inside and knows our true state. The heart refers to our thoughts, our will and our desires – everything we are, intellectually and spiritually. Only God can cleanse our heart. But we can pursue Him, as Paul declares, with a solitary aim. The pure heart is transparent; there are no mixed or hidden agendas, which give it integrity. What you see is what you get.

 

 The promise attached with this truth is that “… they will see God.” The pure in heart are focused on God and so are aware of His presence. They see His work and are mindful of what He is doing around them. Truth is not obscured by sin and self, which can lead to spiritual blindness. The pure in heart, the blessed, see God. God hid Moses from seeing His glory fully, lest he die. Today we see dimly, but we will someday see Him face to face. God makes us pure in heart so we can be with Him.

 

As I reflect on this, I have to ask, what is my mission? Where is my devotion? Do I pursue God alone? Or do I have selfish pursuits mixed in? We should all pray with David, “Create in me a pure heart, O God, and renew a steadfast spirit within me.” (Psalm 51:10).

 

The Beatitudes - Pt 6

 

[Jesus said] “Blessed are the merciful, for they shall receive mercy.” (Matthew 5:7 ESV).

 

Jesus comes to this beatitude with the intention of teaching people a characteristic that was nearly absent in their world. They lived in a culture under the domination of a foreign power (Rome) that was cruel and unjust. Our modern idiom, “I don’t get even, I get ahead” is representative of the attitude of most of Jesus’ world at that time. I dare say, it fits many of the people in our culture as well. Retribution and cruelty seem to be the common themes among many. He speaks of being “merciful.” The word in the original language is ἐλεήμονες (eleēmones). It is an adjective that describes an active disposition of compassion that moves to relieve the misery of others. It is never mere sentiment; it is love in motion, reflecting God’s own character. Scripture portrays mercy as both a divine attribute and a Spirit-wrought quality in the believer’s life.

 

The Old Testament vocabulary of mercy, especially the Hebrew ḥesed (steadfast love) and raḥamim (compassion), lays the foundation. The LORD reveals Himself to Moses as “gracious and compassionate, slow to anger, abounding in loving devotion and faithfulness” (Exodus 34:6). The sacrificial system, the Jubilee legislation, and prophetic calls to defend the orphan and widow all express a covenantal mercy that binds God to His people and His people to one another.

 

In the Sermon on the Mount Jesus pronounces divine favor on those whose lives mirror the Father’s compassion. The form is plural, underscoring that mercy must characterize the entire community of disciples. “Merciful” encapsulates the heart of God revealed in Jesus Christ and reproduced in His people. Rooted in Old Testament covenant love, manifested perfectly in the incarnate Son, and empowered by the Holy Spirit, mercy remains an indispensable mark of authentic Christianity that guides worship, fellowship, and mission until the Lord returns.

 

I wonder, how do you view others? I know I could be more merciful toward others. Perhaps that is your need as well.

 

The Beatitudes - Pt 5

 

[Jesus said] “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” (Matthew 5:6 ESV).

 

In our reading today, Jesus uses the most basic physical needs of survival—hunger and thirst—to illustrate a profound spiritual truth. To truly "hunger and thirst" means to have a deep, desperate, and continuous longing for something. Augustine had something very insightful to say about this truth in Jesus’ fourth beatitude: “Thou madest us for Thyself, and our heart is restless, until it rest in Thee.” God has put eternity in our hearts and we have an inconsolable longing. We try to satisfy it with scenic vacations, accomplishments of creativity, stunning cinematic productions, sexual exploits, national sports extravaganzas, hallucinogenic drugs, ascetic rigors, managerial excellence, and other things that all leave us with the same longing. Like Solomon we come to the conclusion that “everything under the sun is vanity” (cf. Ecclesiastes 1:14).

 

Incredibly this emptiness can be remedied. The Prophet Isaiah said:

 

[The Lord said] “Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price. Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Listen diligently to me, and eat what is good, and delight yourselves in rich food. Incline your ear, and come to me; hear, that your soul may live; and I will make with you an everlasting covenant, my steadfast, sure love for David.” (Isaiah 55:1–3 ESV).

 

Make it the passion and pursuit of your life to do acts of righteousness. Don’t settle for the little half-hearted satisfaction of achieving mere position, power, or wealth. A small kindness to another person, or a word of gratitude to another for their help, or simply listening to the hurt of another with understanding and compassion are the things of righteousness. We jump so quickly to “win” over others in a competition that means nothing but more emptiness in our hearts and souls. Hunger and thirst for righteousness and you will be fully satisfied with the best of God!

 

The Beatitudes - Pt 4

 

[Jesus said] “Blessed are the meek, for they shall inherit the earth.” (Matthew 5:5 ESV).

 

I remember well the first time I translated this verse from Greek. I was in my first semester of Greek at Southwestern Baptist Theological Seminary. My professor, Dr. Doug Ezell, asked the class, “What did you find unusual in the assigned text.” Since there were so many more experienced students of the Bible, I was hesitant to say anything. One student, who was very eager to impress everyone with his acumen in the Scripture, began to talk about the importance of the word translated “meek” to the authority and organization of both the family and the church. Dr. Ezell was very patient and allowed him to go on for a bit. After the student had finished his sermonette, Dr. Ezell, said, nice sermonette, but you are wrong.” I was terrified to speak for sure then. Surely I couldn’t be correct.

 

No one dared offer their opinion. Sitting on the front row with my notes in front of me, he looked at me and said, “Don, what do you think?” My first thought was not something I would want to write in this context; however, I gathered myself and said, “I think Jesus was describing strength under control, power rightly directed.” To my amazement, he walked to my desk and scribbled an “A” on my assignment!

 

In biblical contexts, meekness (from the Greek word praüs) does not mean weakness or passivity. It is often described as strength under control. The ancient Greeks used this term to describe a wild horse that had been broken and trained for service. When Jesus says, "Blessed are the meek, for they will inherit the earth," He is not talking about being passive or weak, biblical meekness is defined as strength under control—a posture of deliberate humility, holy restraint, and absolute trust in God's sovereignty. It is achieved through relationship not position like the Pharisees.

 

The result of such strength is the “inheriting of the earth.” It is clear that if you want power, you must be willing to be under the control of the greatest power found only in the Holy Spirit of God. It is the perfect picture of Jesus washing the feet of the disciples. Are you willing to serve?