Category: The Commands of Christ

How to Set Priorities

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Our passage for today is Matthew 6:25-34 – the commands are DO NOT BE ANXIOUS (Matthew 6:25, Luke 12:22), LOOK (Matthew 6:26), OBSERVE (Matthew 6:28), SEEK (Matthew 6:33, Luke 12:31), CONSIDER (Luke 12:27, 29), DO NOT SEEK, DO NOT KEEP WORRYING (Luke 12:29), DO NOT BE AFRAID (Luke 12:32). Worry distracts from the Word (Matthew 13:22, Mark 4:19, Luke 8:14, 10:41). See also Philippians 4:6, 2:20, 1 Peter 5:7, 1 Corinthians 7:32, 33, 34, 12:25, 2 Corinthians 11:28).

Group Questions:

1. What would you do with the money if you won $1 million in a lump sum, or $50,000 per year for 20 years?

2. What does your answer reveal about your priorities? (Matthew 6:21)

3. Do you think that long-term savings, retirement plans, insurance policies, and real estate holdings reduce our sense of dependence on God? Do they give us missed placed security? (Matthew 6:19-20)

4. How does the issue of stockpiling things (Matthew 6:19-24 relate to our command passage on worry? (Matthew 6:25-34)

5. What is the root meaning of the word anxious? (Matthew 6:25, 27, 28, 31, 34)

6. What three aspects of life to people worry about more than anything else? (Matthew 6:25, 27)

7. Why are we commanded to look at the birds? (Matthew 6:26, Job 38:41a, Psalm 147:9b)

8. What did Jesus say in Matthew 6:27 that were he was in capable of accomplishing?

9. Why are we commanded to observe help the lilies of the field grow? (Matthew 6:28, 29, 30)

10. What phrase did Jesus frequently used to describe his disciples when they were filled with anxiety or fear? (Matthew 6:30, 8:26, 14:31, 16:8, Luke 12:28)

11. What characteristic of God should eliminate any need for anxiety on our part? (Matthew 6:31, 32, Luke 12:30b)

12. What does God want us to do when we are anxious about something? (Philippians 4:6, 1 Peter 5:7)

13. Who are the Gentiles? Why do they seek after the necessities of life? (Matthew 6:32a, Luke 12:30a)

14: how should we prioritize our lives if we want God to tend to our private concerns? (Matthew 6:33, Luke 12:31)

15. Why is it wrong to worry about tomorrow? (Matthew 6:33)

How to Set Priorities and Overcome Anxiety:

1. Invest in your eternal portfolio for the future (Matthew 6:19-24)

Our response to these two commands will determine our focus (Matthew 6:22-23) The lamp or lens of the body is the eye, it is our only means of vision. It’s through the eye that the body finds its way. If our vision is clear, which means the single, undivided, then the entire person has direction. When Jesus refers to the eye being bad, he’s probably using the Jewish colloquialism that means grudging or stingy. (Deuteronomy 15:9, hostile, Proverbs 23:6, selfish) hey man with an evil eye is one who chases after wealth (Proverbs 28:22).

Our response to these two commands will determine our service (Matthew 6:24). John Calvin said, “when riches hold the dominion of the heart, God has lost his authority.” The orders of the two masters are diametrically opposed and cannot coexist.

2. Take time to get an eternal perspective (Matthew 6:25-32)

The words “for this reason” look back to the previous verses (Matthew 6:19-24) that warned against stockpiling material things, which would ultimately monopolize our focus and become our master. When we become a slave to material things, we don’t own our possessions, they own us. Material things become a distraction to ministry. It appears that Jesus’ disciples were anxious about their future and these basic provisions.

The word “worry” literally means, “to divide, part, rip or tear apart.” The Greek word is generic and can be used in a positive way or a negative way. This God-given emotion when used in a positive way is the best translated “concern” or “care” and it describes an emotional energy that is available to tear apart the problems that we are facing today. You cannot turn this emotion on or off but you can turn it around or redirect it. Here are a few examples of this emotion directed in a positive way (2 Corinthians 11:28, Philippians 2:19-21, 1 Corinthians 12:25).

When you are concerned, that concern begins to mobilize the energies in your body. The adrenaline surges through your bloodstream. You find your muscles begin to tighten, you begin to get ready to do things, and you are prepared for action. But if you’re concerned is directed toward the future, tomorrow rather than today, all that emotional energy that is designed to tear up the problems now begins to tear you up. This is why people that worry get stomach ulcers. All sorts of chemicals begin sloshing around inside of their stomachs. Those chemicals begin to eat at the lining of the stomach walls.

Anxiety may will be the most common psychiatric disorder in the United States. Some 65% of all new prescriptions that physicians write are for anxiety. As many as 4% of the population suffers from anxiety disorder, with 2% experiencing panic attacks.

A. There are two ways this emotion is used negatively. The first way this emotions can be used in a sinful way is when it focuses on temporal values or things of lesser importance. This worry is a dividing care, distracting the heart from the true objective of life (Matthew 13:22, Luke 10:38-42).

Noticed that “the many things” over which Martha is worried is contrasted with the “one thing” that is necessary. Even in our daily responsibilities there is a priority list of concerns. Our value system normally controls our choices.

What one thing is necessary for you to do today? If you could only do one thing what would it be? Martha appears to be driven by her anxious spirit over many things related to entertaining her Lord, but Mary had learned how to choose what was most important. Mary understood that the master wanted to feed them spiritually but Martha was worried about feeding the master.

B. The second way that this emotion can be used in a sinful way is when we become anxious about tomorrow or the future. It is sinful because it distracts us from the responsibilities of today and focuses our attention on something that we can do nothing about and that we cannot even be sure about. The New Testament instructs us to take these kinds of worries to God in prayer (Philippians 4:6-7, 1 Peter 5:7).

In the Sermon on the Mount, Jesus addresses the disciples anxiety about three things:

FOOD (Matthew 6:25-26) – in our society people determine how secure they are by how much they have stored up, which is a little crazy because who knows how much is enough. One person has $10,000 in the bank and feels a day away from destruction while another has $100,000 and he’s paranoid. Then there is a little, trusting, child of God who has $100 in the bank and feels secure for the rest of his life.

If your security is in that what you have in the bank, you don’t have security at all because recession, inflation, depression, war, health problems, and your security disappears.

Jesus is simply saying that humans are more important than birds. What is got done for the birds? He created them and he sustains them. What has God done for humans? He’s made them in his image, sent his son to die on their behalf. Do you see the point? If God created and sustains the birds, what will he do for those he has saved and adopted into his family?

FUTURE (Matthew 6:27) – worry could be related to longevity. We shouldn’t worry about our life expectancy either. Our culture is obsessed with trying to lengthen life. We exercise, we carefully, supplement our diet with vitamins and minerals, get regular check ups, and countless other things in the hopes of adding a few more years to life. Yet God has an appointment for man to die, you don’t die early or late (Hebrews 9:27).

FASHION (Matthew 6:28-30) – Jesus wants us to “observe” because he wants us to study their growth process and the way God clothes these beautiful flowers. The Lily was the wildflower the graces the hillside and fields of Galilee. Those beautiful decorations of nature make no effort to grow and have no part in designing or coloring themselves. Despite their beauty, flowers are not eternal. These verses say that they are here today and tomorrow they’re gone.

Worry is not a trivial little issue because it questions God’s love and faithfulness, or it declares our heavenly father to be untrustworthy in his word and promises. This is why on four other occasions Jesus rebuked his disciples with the phrase, “you of little faith” (Matthew 8:26, 14:31, 16:8, Luke 12:28).

Worry is something that is characteristic of the heathen, not the child of God. The heathen should worry. They don’t have the heavenly father. The gods of the gentiles were man-made gods, inspired by Satan. They were gods of fear, dread, and appeasement who demanded much, promised little, and provided nothing. Our Heavenly Father provides everything that we need.

The word “knows” the note a full knowledge. It is in the perfect tense. God knows your need now, he has known them in the past. God has never said “oh no, one of my children has a need down there, I almost forgot about him.” That never would happen because God knows your needs intimately.

3. Seek his rule and character in your life (Matthew 6:33)

The command in this verse is to continually be seeking (present tense) God’s rule (kingdom) and character (righteousness) in our lives and ministries. This is to be our first priority. A priority is a value that has surfaced to the top. Since we have so many competing values in our lives, it is important to be very intentional about setting this as our top priority.

We are commanded to seek his kingdom and righteousness. This means to “seek after, seek for, aim at, strive after.” It also means to try “to obtain, desire to possess.”

Jesus makes a conditional promise in the spurs to take care of our basic needs, but it’s contingent on whether we are advancing his kingdom as our first priority.

4. Give attention to the priorities of today (Matthew 6:34)

Worry is wasting today’s time to clutter up tomorrow’s opportunities with yesterday’s troubles. Worry is like rocking in a rocking chair. It does a lot of work, but you don’t get anywhere. When we focus on tomorrow, we were robbed of the emotional energy that we need to tear up today’s concerns, which then makes our troubles of tomorrow compounded.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

How to Test Your Motives

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This lesson is all about our motivation in ministry. Why do we do the things we do for God? Do we serve him because of what we get out of it? Or because he deserves it and it is the right thing to do?

How to Test your Ministry Motives: (Matthew 6:1-18)

What is a Motive? According to Webster, it is something that prompts a person to act in a certain way or that demonstrates volition; the goal or the object of one’s action; inner hunger that promotes a person to action.

As you read the Bible you notice that God is always concerns about our motives. (Proverbs 16:2, 20:27, 1 Chronicles 28:9, Psalm 26:2, 1 Thessalonians 2:3-4, 1 Corinthians 15:32, Philippians 1:15-18).

  • The Competition Test (James 2:4)
  • The Promotion Test (1 Corinthians 4:5, 2 Corinthians 2:17)

God stresses that every leader to regularly ask the WHY question; this addresses the leader’s heart and motives. Our passage today answers three WHY questions… why do we practice spiritual disciplines, why do we share resources, why do we serve others?

1. The Alertness Test (Matthew 6:1) BEWARE, be on your guard against the possibility.

2. The Oscar Test (Matthew 6:2, 5, 16, Luke 12:1-3) HYPOCRITES, actors wear a mask an pretend to be something different.

3. The Secret Test (Matthew 6:4, 6, 18)

  • GIVING (Matthew 6:4) – Jesus affirms the importance of anonymous giving. Historically, synagogues had an out of the way room where people would leave their offering in a secret box, called the “secret chamber of silence.” Anyone could leave a gift to help needy people. This embarrassed neither the giver nor the receiver, but the Pharisees didn’t use it because they wanted to be noticed.
  • PRAYING (Matthew 6:6) – Prayer is not to be made into a big public deal with fancy formulas, archaic words, and lofty thoughts.
  • FASTING (Matthew 6:16-18) – God doesn’t require attention-getting actions. When you go into training inwardly, act normally outwardly.

4. The Left-handed Test (Matthew 6:3) DO NOT LET the left know what the right is doing.

5. The Applause Test (Matthew 6:1, 2, 5, 16, 23:5) NOTICED and HONORED and SEEN by men, then God won’t be applauding. You might become a small town celebrity, but God is not impressed. You’ll get rewards here and now but not in heaven. The Pharisees knew that Jesus was attacking them (phylacteries and tassels) for their hypocritical and sinful motives.

Do you lose your reward if people notice what you do? Nope (Matthew 5:16). The goal is God getting the glory, the issue for today is your motivation. Only a fool would grab the rewards of time and let the rewards of eternity go free.

Consider This:

Does the success in others motivate you? If so, Why? Is it that you want God to use you like that? Or is it out of envy or jealousy of their accomplishments?

Are your the same person when no one is looking? Most of the time, part of the time, not much at all?

How do you handle doing work or ministry in the church and no one notices?

Questions:

1. What are hypocrites? (Matthew 6:2, 5, 16) Here, “hypocrites” likely refers to the scribes and Pharisees. Jesus criticizes the hypocrites for intentionally drawing attention to their giving. Those who follow Christ should not mimic the scribes and Pharisees; instead, they should give discreetly. This phrase also occurs in Matthew 6:2, 5, 16. The hypocrites, who have received their reward in the form of praise from others, will only receive condemnation from God.

Matthew is fond of the term “hypocrite” (he uses it thirteen times to Luke’s three and Mark’s one), which is derived from the theater and means “play-actor.” To be a hypocrite is to pretend to be someone you are not. It is easier to pose as a righteous person than to actually be one. One second-century rabbi declared that nine-tenths of all the hypocrisy in the world was to be found in Jerusalem.

2. Are you a different person in public than you are in private?

3. What will happen to hypocrites? (Matthew 24:51, Job 15:34a)

4. How does Isaiah describe the root problem behind Israel’s hypocrisy? (Mark 7:6-7, Isaiah 29:13)

5. Why does Jesus say, “Beware of hypocrisy?” (Matthew 6:1, 2, 5, 16, Luke 12:1)

6. Name three spiritual disciplines that reveal spiritual hypocrisy. (Matthew 6:2-6, 16-18)

7. What motivates a hypocrite? (Matthew 6:1, 2, 5, 16, Mark 12:40)

8. Are you motivated to practice righteousness when someone else is watching?

9. To what degree is your desire to live righteously dependent upon receiving recognition by those around you? Would you still live for God if people stopped stroking you?

10. What is almsgiving? (Matthew 6:2-4)

11. What word implies that giving to the poor is an assumed fact if you are a Christian? (Matthew 6:2, 1 John 3:17, James 2:15-17)

12. Why was it so important to give, according to the OT? (Leviticus 25:35, Deuteronomy 15:7-11, Psalm 41:1, Proverbs 19:17, 21:13, 29:7)

13. What command did Jesus give to safeguard against hypocritical giving? (Matthew 6:3) This is a symbolic saying that captures the extreme measures that should be taken to avoid public acclaim for generosity.

14. Is it hypocritical to practice a spiritual discipline even when you don’t feel like it?

15. Why did Jesus use a different word for “streets” in Matthew 6:5 and Matthew 6:2?

16. What commands did Jesus give for those who wanted to properly practice the spiritual discipline of prayer? (Matthew 6:6)

17. Is it wrong to pray in public? (Matthew 6:5, 1 Timothy 2:8)

18. List several reasons for fasting. (Ezra 8:21-23, Nehemiah 1:3-4, Jonah 3:5-10, Acts 13:2, Isaiah 58:6-8, Mark 2:18-20)

19. What commands must be observed if our fasting is to be without hypocrisy? (Matthew 6:16-17)

20. What is the result of practicing our spiritual disciplines in secret? (Matthew 6:4, 6, 18)

Believer’s Bible Commentary:

Give with Sincerity (Matthew 6:1–4)

Matthew 6:1 In the first half of this chapter, Jesus deals with three specific areas of practical righteousness in an individual’s life: charitable deeds (Matthew 6:1–4), prayer (Matthew 6:5–15), and fasting (Matthew 6:16–18). The name Father is found ten times in these eighteen verses and is the key to understanding them. Practical deeds of righteousness should be done for His approval, not for people’s.

He begins this portion of His sermon with a warning against the temptation to parade our piety by performing charitable deeds for the purpose of being seen by others. It is not the deed that He condemns, but the motive. If public notice is the motivating factor then it is the only reward, for God will not reward hypocrisy.

Matthew 6:2 It seems incredible that hypocrites would noisily attract attention to themselves as they gave offerings in the synagogues or handouts to beggars in the streets. The Lord dismissed their conduct with the terse comment: “They have their reward” (i.e., their only reward is the reputation they gain while on earth).

Matthew 6:3, 4 When a follower of Christ does a charitable deed, it is to be done in secret. It should be so secret that Jesus told His disciples: “Do not let your left hand know what your right hand is doing.” Jesus uses this graphic figure of speech to show that our charitable deeds should be for the Father, and not to gain notoriety for the giver.

This passage should not be pressed to prohibit any gift that might be seen by others, since it is virtually impossible to make all one’s contributions strictly anonymous. It simply condemns the blatant display of giving.

Pray with Sincerity (Matthew 6:5–8)

Matthew 6:5 Next Jesus warns His disciples against hypocrisy when they pray. They should not purposely position themselves in public areas so that others will see them praying and be impressed by their piety. If the love for prominence is the only motive in prayer, then, Jesus declares, the prominence gained is the only reward.

Matthew 6:6 In Matthew 6:5, 7, the Greek pronoun translated “you” is plural. But in Matthew 6:6, in order to emphasize private communion with God, you switches to singular. The key to answered prayer is to do it in secret (i.e., go into your room and shut your door). If our real motive is to get through to God, He will hear and answer.

It is reading too much into the passage to use it to prohibit public prayer. The early church met together for collective prayer (Acts 2:42; 12:12; 13:3; 14:23; 20:36). The point is not where we pray. At issue here is, why we pray—to be seen by people or to be heard by God.

Matthew 6:7 Prayer should not consist of vain repetitions, i.e., stock sentences or empty phrases. Unsaved people pray like that, but God is not impressed by the mere multiplication of many words. He wants to hear the sincere expressions of the heart.

Matthew 6:8 Since our Father knows the things we have need of, even before we ask Him, then it is reasonable to ask, “Why pray at all?” The reason is that, in prayer, we acknowledge our need and dependence on Him. It is the basis of our communicating with God. Also God does things in answer to prayer that He would not have done otherwise (James 4:2).

Jesus Teaches the Model Prayer (Matthew 6:9–15)

6:9 In Matthew 6:9–13 we have what is generally called “The Lord’s Prayer.” In using this title we should remember that Jesus never prayed it Himself. It was given to His disciples as a model after which they could pattern their prayers. It was not given as the exact words they were to use (Matthew 6:7 seems to rule this out), because many words repeated by rote memory can become empty phrases.

Our Father in heaven. Prayer should be addressed to God the Father in acknowledgment of His sovereignty over the universe. (Matthew 6:9)

Hallowed be Your name. We should begin our prayers with worship, ascribing praise and honor to Him who is so worthy of it.

Your kingdom come. After worship, we should pray for the advancement of God’s cause, putting His interests first. Specifically, we should pray for the day when our Savior-God, the Lord Jesus Christ, will set up His kingdom on earth and reign in righteousness. (Matthew 6:10)

Your will be done. In this petition we acknowledge that God knows what is best and that we surrender our will to His. It also expresses a longing to see His will acknowledged throughout the world.

On earth as it is in heaven. This phrase modifies all three preceding petitions. The worship of God, the sovereign rule by God, and the performance of His will are all a reality of heaven. The prayer is that these conditions might exist on earth as they do in heaven.

Give us this day our daily bread. After putting God’s interests first, we are permitted to present our own needs. This petition acknowledges our dependence on God for daily food, both spiritual and physical. (Matthew 6:11)

And forgive us our debts, as we forgive our debtors. This does not refer to judicial forgiveness from the penalty of sin (that forgiveness is obtained by faith in the Son of God). Rather this refers to the parental forgiveness that is necessary if fellowship with our Father is to be maintained. If believers are unwilling to forgive those who wrong them, how can they expect to be in fellowship with their Father who has freely forgiven them for their wrongdoings? (Matthew 6:12)

And do not lead us into temptation. This request may appear to contradict James 1:13, which states that God would never tempt anyone. However, God does allow His people to be tested and tried. This petition expresses a healthy distrust of one’s own ability to resist temptations or to stand up under trial. It acknowledges complete dependence on the Lord for preservation. (Matthew 6:13)

But deliver us from the evil one. This is the prayer of all who desperately desire to be kept from sin by the power of God. It is the heart’s cry for daily salvation from the power of sin and Satan in one’s life.

For Yours is the kingdom and the power and the glory forever. Amen. The last sentence of the prayer is omitted in the Roman Catholic and most modern Protestant Bibles since it is lacking in many ancient manuscripts. However, such a doxology is the perfect ending to the prayer and is in the majority of manuscripts. 8 It should, as John Calvin writes, “not only warm our hearts to press toward the glory of God … but also to tell us that all our prayers … have no other foundation than God alone.”

Matthew 6:14-15 This serves as an explanatory footnote to Matthew 6:12. It is not part of the prayer, but added to emphasize that the parental forgiveness mentioned in Matthew 6:12 is conditional.

Jesus Teaches How to Fast (Matthew 6:16–18)

Matthew 6:16 The third form of religious hypocrisy that Jesus denounced was the deliberate attempt to create an appearance of fasting. The hypocrites disfigured their faces when they fasted in order to look gaunt, haggard, and doleful. But Jesus says it is ridiculous to attempt to appear holy.

Matthew 6:17, 18 True believers should fast in secret, giving no outward appearance of it. To anoint your head and wash your face was a means of appearing in one’s normal manner. It is enough that the Father knows; His reward will be better than people’s approval.

MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments (A. Farstad, Ed.) (1223–1225). Nashville: Thomas Nelson.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

The Law of Non-Retaliation

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How to respond to those who hate you (Matthew 5:38-48)

One of the oldest laws in the world was based on the principle of equal retaliation. It was called lex talionis and dates back as far as Hammurabi (eighteenth-century B.C.). It is found three times in the Old Testament (Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21). The original intention was to restrict unlimited revenge. It was understood as (only) an eye for eye and (only) a tooth for a tooth. Further, it was never intended as an excuse for individual retaliation; it belonged in the law court and was allowed by a judge.

Jesus now changes limited retaliation to non-retaliation. Members of Christ’s kingdom do not resist an evil person (someone who may wrong them). Like their Master, his disciples accept unjust abuse (1 Peter 2:21–23). Three examples of non-retaliation for personal abuse are offered.

  1. If someone should insult you with a backhanded slap to the right cheek, you are to turn to him the other also for an additional blow (Matthew 5:39). Rabbis taught that such a blow was doubly insulting and carried twice the fine as an open-handed slap.
  2. If someone wants to sue you and take your tunic (a long, close-fitting undergarment made of cotton or linen), give that person your cloak (an outer garment that served as a blanket at night) as well. Jewish law required that a neighbor not be deprived of his or her cloak (Exodus 22:26–27) at night, otherwise, there would be no covering under which to sleep. Jesus counsels giving the aggressor not only the undergarment but the outer robe as well. Obviously this is not to be taken in a woodenly literal fashion. Jesus is not recommending that believers leave the courtroom naked!
  3. If a soldier from an occupying force wants to conscript a peasant to carry their gear (the Greek verb means “to force”) the disciple would go beyond what was require to that which was unexpected. Simon of Cyrene was “forced” by the Roman soldiers to carry Jesus’ cross (Matthew 27:32).

The section closes with the counsel to give to those who ask and lend to those who wish to borrow. Jesus’ followers are not to be caught up in anxious concern about the things they possess. They are to enjoy the same freedom that led the believers mentioned in Hebrews 10:34 to endure gladly the looting of all their possessions.

Mounce, R. H. (2011). Matthew. Understanding the Bible Commentary Series (48–49). Grand Rapids, MI: Baker Books.

QUESTIONS FOR GROUPS:

1. Can you identify with the bumper sticker, “I don’t get mad, I could even”?

2. Is Matthew 5:38 and exact quote of the Old Testament? (Exodus 21:24, Leviticus 24:20, Deuteronomy 19:21).

3. What was the purpose for this Old Testament command? (Deuteronomy 19:20-21) 1) as a deterrent: The rest will hear and be afraid, and will never again do such an evil thing among you; 2) as a protection against excess, don’t go overboard.

4. How was Jesus contrasting his teaching with the rabbis of his day? (Matthew 5:39) Jesus does not deny the law of retaliation as a valid principle of legal justice. While insisting upon adequate punishment, this law safeguarded justice by not permitting excessive punishment. Jesus advocates a desired response more characteristic of a regenerate citizen of the kingdom.

5. How was Moses legislation on civil justice misused?

6. Does this command to prohibit retribution on a government level? (Romans 12:17-21, 13:1-4, 1 Peter 2:13-14) Like Matthew 5:38, this deals only with matters of personal retaliation, not criminal offenses or acts of military aggression. (See # 9 below)

7. Who alone can personally execute vengeance righteously? (Deuteronomy 32:35) Vengeance is Mine, and retribution, In due time their foot will slip; For the day of their calamity is near, And the impending things are hastening upon them.

8. What did Jesus mean when he commanded his disciples, “do not resist him who is able”? (Matthew 5:39) This passage deals with disciples of Jesus giving up personal rights.

9. To which four basic areas of human rights does Jesus supply this command of non-retaliation? (Matthew 5:39-42) Jesus applied this principle of non-retaliation to affronts against one’s 1) dignity (Matthew 5:39), 2) security, lawsuits to gain one’s personal assets (Matthew 5:40), 3) infringements on one’s liberty (Matthew 5:41), and 4) violations of property rights (Matthew 5:42). He was calling for a full surrender of all personal rights.

10. How does Jesus instructs his followers to act instead of react when these basic rights are challenged? (Matthew 5:39-42)

11. What did the rabbinic tradition add to and omit from Leviticus 19:18 to justify hatred for their enemies? (Matthew 5:43) The rabbis corrupted Leviticus 19:18, which sums up the Law of Israel, by adding “and hate your enemy.” By tampering with Scripture, they intended to define their neighbors to include only Jews and to exclude Samaritans and Gentiles. Kingdom citizens must practice self-denying, self-giving, non-discriminating love toward all men, even their enemies, for God does the same (Matthew 5:45).

12. Did the Old Testament law permit retaliation against an enemy? (Deuteronomy 22:1-4, Exodus 23:4-5, proverbs 24:17-18, Proverbs 25:21-22)

13. What old testament characters are good examples of refusing to return evil for evil?

14. How do the imprecatory psalms fit with the concept of non-retaliation? (Psalm 69:22-24, Psalm 74:1-23)

15. How are we commanded to act toward our enemies? (Matthew 5:44, Luke 6:27, 28, 35)

16. What three purposes did Jesus give for obeying this command? (Matthew 5:45-47) (See three practical reasons, below).

17. What kind of growth does Jesus command in this area? (Matthew 5:48)

TEACHING:

1. Act Instead of React (Matthew 5:39-42) This passage is taken directly from the Old Testament (Exodus 21:24, Leviticus 24:20, Deuteronomy 19:21). What it required was that the punishment exactly match the crime. In the Pentateuch the phrase, “eye for an eye, tooth for a tooth” is part about larger list that includes “hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise.”

The principle of “the punishment must fit the crime” has two basic purposes.

A. To curtail future crime. When a person is punished for wrongdoing, the rest will here and be afraid, and will never again do such an evil thing among you.

B. To prevent excessive punishment based on personal vengeance and retaliation.

You have heard it said “I don’t get mad, I get even,” but Jesus taught just the opposite.

Jesus uses the phrase, “you have heard” but where had the disciples heard that saying? The rabbinical teaching interpreted it as a license for revenge. They were teaching that Jewish tradition permitted each man to become his own judge, jury, and executioner. Civil justice was perverted to personal revenge. In no case to the Old Testament allow an individual to take the law into his own hands and apply it personally.

Jesus in this section prohibits retribution on a personal level, but not on the government to level. The principle of non-retaliation doesn’t apply to governmental authorities. Check out Romans 13:4. When we take revenge, we get in the way of God ordained minister that is supposed to deal with the evildoers (Romans 12:9).

We live in a day where the vigilante is glorified. That sort of thing feeds our old nature. That’s what happens when we take personal vengeance. This doesn’t leave room for God to work and to bring pressure upon the individual that is done evil to you (1 Peter 2:13-14).

When Jesus says that we are not resistant evil person, he says “don’t take resist him personally.” He is referring to the harm that is caused to us by someone who is evil. Paul taught the same thing by saying, “never pay back evil for evil to anyone.” We are called to “overcome evil by doing good” (Romans 12:21).

After establishing the basic principle of non-retaliation and Matthew 5:39, Jesus speaks of four basic human rights in Matthew 5:39-42 – dignity, security, liberty, and property. What Jesus is laying down here in these examples is a pattern of acting instead of reacting. If you ever are going to act rather than react, you have to plan your response.

To illustrate, we could compare a thermostat and a thermometer. These are two different instruments used in relation to temperature. Thermometer type people are controlled by their environment. If their climate gets hotter, so do they. The thermostat type person controls their environment. That is the Christian, the disciple. He determines whether things will calm down or not. They let their vertical relationship with God affect their horizontal relationships with people.

Act Instead of React

A. Turn – The word cheek literally means “the jaw.” The blow intended is not a mere slap but a heavy blow, and act of violence rather than contempt. To slap someone in the face was among the most demeaning actions that could take place. It was attack on ones honor. It was to treat someone as being far less than a human being and it would often lead far beyond the slap into a punch and then a fight. We are commanded to control our attitude regardless of our environment.

Jesus illustrated this when he was before the Sanhedrin when they abused him and mocked him and slapped him in the face (Matthew 26:67). It is interesting that the most aggressive act that you could perform after being slapped is to turn the other cheek. This is a sign of great strength. To retaliate is to be conquered, to be overcome by evil (Romans 12:21).

B. Let him have – The shirt that is mentioned here is the type of tunic worn as an undergarment. It had short sleeves and it only reached to about the knees. The outer garment or coat was used as a covering for the night, it was a blanket, and it was forbidden by Mosaic law to keep someone’s coat overnight (Leviticus 22:26-27). Being willing to yield this up implies a higher degree of concession.

Jesus is not speaking of robbery here, but rather a legitimate claim someone might have against you in a court of law. When a person had no money or other possessions, the court would often require payment by clothing. One who was truly righteous would be willing to surrender even his coat, his extremely valued over garment, even though the court could not demand, to meet the required debt.

If someone takes you to court and a fair legal judgment has been made, a reaction should not be one of bitterness and resentment. If possible we should be willing to offer more to show that we don’t harbor ill feelings toward the person. Think about it divorce which requires alimony. If you have to give $250, then give $350 to deal with your heart attitude.

C. Go with him – God’s original intent was that everyone was created in his image should live in freedom. Human bondage and slavery were consequences of the fall. In this passage Jesus is referring to a law which set a Roman soldier could force a civilian to carry his backpack for one Roman mile. For example, if some Jewish boy was running an errand for his dad in a Roman soldier stop to him, he would have to carry us pack for one mile. Inside he may be thinking, I’ve got better things to do. I have the right to finish this task for my dad. These laws are taking away our freedom. So bitterly he grabs the pack and put it on his shoulder to complete the task. Perhaps he is kicking the dust in resentment. This would be the attitude of someone who is not a disciple. Price says to go the extra mile. We shouldn’t stand on our legal rights and stop when the law has been satisfied. If we go that second on required mile, we may spark the other persons interest. Go the extra mile and make a friend. We should willingly surrender our liberty rather than retaliate.

D. Give – the last basic human right is that of property. Possessiveness is another characteristic of fallen human nature. We just don’t like giving up, even temporarily, that which belongs to us. We believe that we have the right to use or dispose of our possessions as we see fit. Take a look at Luke 6:34, The word lend has more the idea of letting someone use something for a while. Jewish law said that if you owed something you had borrowed, every seventh year of the debt would be forgiven. So a Jew who was charitable would lend something with no expectation of seeing it again. Luke 6:30 tells us not to demand something back. We should loan things that belong to us to those with genuine needs with an attitude of, “if I don’t get it back there is no retaliation.”

We should not obey this command grudgingly when faced with someone with a real need that we can meet. We should have a willing, generous, sharing, and loving desire to help others. God isn’t interested in tokenism that wants to buy off one don’t conscience.

2. Use the Weapons of Love (Matthew 5:43-47, Luke 6:27-28)

You have heard that it was said, “Love your neighbor and hate your enemy.” The foundation of Jewish ethics was Leviticus 19:18; “Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself.” It is often mentioned that nowhere in the Old Testament will you find an explicit demand to hate your enemies. In fact, some verses seem to point in quite the other direction (Proverbs 25:21, “If your enemy is hungry, give him food to eat; if he is thirsty, give him water to drink”).

Yet many other verses call for Israel actively to oppose its national enemies…

  1. Deuteronomy 7:2, “Show them [the Hittites, Girgashites, etc.] no mercy”
  2. Deuteronomy 20:16, “Do not leave alive anything that breathes” [among the cities that God gives Israel as an inheritance]
  3. Deuteronomy 23:6, “Do not seek a treaty or friendship with them [Ammonites and Moabites] as long as you live”).

The attitude reflects God’s own “hatred” of evil. David can say, “Do I not hate those who hate you, O Lord, and abhor those who rise up against you?” (Psalm 139:21).

Followers of Jesus are to love their enemies as well as their friends. In this way they show themselves to be children of their heavenly Father. Without partiality, he causes his sun to rise (Matthew 5:45) on both sinner and saint and his rain to fall on the honest and dishonest alike. His favor extends to all.

Mounce, R. H. (2011). Matthew. Understanding the Bible Commentary Series (49–51). Grand Rapids, MI: Baker Books.

Misinterpretation: (Matthew 5:43, Leviticus 19:18, Deuteronomy 23:3-6)

There is a contrast between the Pharisees teaching, “you shall love your neighbor and hate your enemy” and what Christ was teaching. The audience was only familiar with the teaching of the scribes in the Pharisees, which was based on rabbinic teaching and tradition, which wasn’t true to the proper interpretation of the Old Testament text. Jesus points out that the phrase was only part of the tradition that actually came from the old testament text. Leviticus 19:18 says, “you shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself, I am the Lord.” (Matthew 19:19, 22:39, Mark 12:31, Luke 10:27, Romans 13:9, Galatians 5:14, James 2:8).

This is a marked difference between Islam and Christianity, we love our enemies rather than try to destroy them. What about the crusades? Popes and kings were godless people, they were not saved. The crusades was not the church in action. Jesus’ point is that we must treat our enemies the same we would as our friends (Exodus 23:4-5).

There are Three Practical Ways we can Demonstrate our Love for our Enemies:

A. Pray (Matthew 5:44, Luke 6:28). It is Warren Wiersbe who says that when we pray for our enemies, we find it easier to love them. It takes the poison out of our attitudes.

B. Do good (Luke 6:27). If you have someone who is antagonistic toward you, think of practical ways that you can meet his basic needs. That’s how you demonstrate your love to him, when you do good to him (Romans 12:19-20).

When you return good for evil, you will bring a burning sense of shame because of your kindness toward them. As a historical possibility, this phrase was used to describe how someone helped someone else who’s fire going out on a cold night. The enemy of yours is banging on the door late one winters night. Your enemy is freezing and it’s finally gotten up the nerve to come to you and ask for help. The natural reaction is to say “forget it, don’t you know how you hurt me in the past? Suffer! That’s what you get.” But that is not how a Christian response. Even though you were warm in your bed, he would rise and meet your enemy’s need. The coals would be put in a container of brass or copper and then placed upon your enemy’s head as he would return home.

C. Bless (Luke 6:28). The third weapon of love is to bless our enemy. What does it mean to bless someone? The word bless (eulogeo) means to speak well of. At a funeral we know it as a eulogy. People say nice things about the deceased person.

Four reasons for using these weapons of love: (Matthew 5:45-47)

A. It Proves that You are Sons of Your Father in Heaven (Matthew 5:45a). To act instead of react is proving that we are sons of our heavenly father. A life of self-giving love gives evidence that we are God’s children. The phrase “in order that” is a Greek purpose clause. It says “in order that you may be sons of your father.” This sounds as though you can get saved if you obey the command, but this purpose clause would literally be translated “in order that you may show yourselves to be sons of your father in heaven.”

B. It is Godlike to do so (Matthew 5:45b). The father shares good things with those who oppose him. God has an impartial indiscriminate love. Christ died and demonstrated love for us while we were yet sinners. He died for the whole world. Theologians call this common grace.

C. It Determines Future Reward (Matthew 5:46)

D. It is a Testimony to Others (Matthew 5:47) Jesus asked his disciples, what do you do more than others? He has higher expectations for his disciples and expected them to live in a higher level than the unsaved world. We must do more than just return good for good. The world will take notice if we return good for evil.

3. Be Mature in Your Response (Matthew 5:48)

Therefore you are to be perfect (future imperative) as your heavenly father is perfect. The word “perfect” suggest maturity as sons of God.

To be children of God requires that we meet moral conditions. To be like God we must show our favor not simply to those who are ready to love in return. There is no reward for loving those who love us. Even the despised tax collectors do that. And if we show courtesy only to our friends, there is nothing out of the ordinary in that. What God requires is that his children be perfect, therefore, just as he is perfect (Matthew 5:48).

This last statement in Matthew 5:48 has often been misinterpreted. It has served as a basic text for the doctrine of Christian perfectionism, which requires of the Christian absolute moral impeccability, but it often ends up reclassifying sin as something less serious than it is. The perfection to which Jesus calls his followers has just been defined by the context. Perfect love is an active concern for all people everywhere, regardless of whether or not they receive it. To do this is to imitate God and demonstrate that we are his children (Matthew 5:45). It is to display a family likeness. The Greek word for “perfect” means “having attained the end/purpose.” Since human beings were made in the image of God (Genesis 1:26), they are “perfect” when they demonstrate in their lives those characteristics that reflect the nature of God.

Mounce, R. H. (2011). Matthew. Understanding the Bible Commentary Series (49–51). Grand Rapids, MI: Baker Books.

“You shall be perfect” translates two Greek words: a future imperative (esesthe) expressing a command, and the word teleioi, denoting “end,” “goal,” “outcome.” The idea of gaining maturity does not fully interpret this quotation from Leviticus 19:2. Perfection is attainable only when evil is vanquished and the kingdom citizen is glorified. His present life ought to exhibit maturity and progress toward that ultimate goal of perfection. Whatever the interpretation, the demand for perfection is not to be weakened. Rather, Matthew magnifies the fact that the righteousness demanded of kingdom citizens cannot be attained on the basis of merit, but must be given through mercy. This statement summarizes Matthew 5:17–48.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

Making Realistic Commitments

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The Key Passage (Matthew 5:33-37) – You shall not make false vows, but fulfill your vows to the Lord. LET YOUR STATEMENT BE (present imperative) yes or no, anything beyond that is evil.

Jesus Condemns Oaths (Matthew 5:33–37)

Some have understood Jesus’ prohibition of oaths to be universal, but Jesus Himself submitted to oath (Matthew 26:63), and Paul invoked God as his witness in Romans 1:9. God Himself takes an oath so that we might be encouraged (Hebrews 6:17). Jesus is addressing a narrow and misleading legalism that required a specific oath to make spoken words binding. The implication of such an approach to honesty is that we do not need to be truthful except under oath. Jesus demands an integrity of speech as though everything were under oath. He also prohibited the implicit idolatry of swearing by anything less than God.

The Mosaic Law contained several prohibitions against swearing falsely by the name of God (Leviticus 19:12; Numbers 30:2; Deuteronomy 23:21). To swear by God’s Name meant that He was your witness that you were telling the truth. The Jews sought to avoid the impropriety of swearing falsely by God’s Name by substituting heaven, earth, Jerusalem, or their head as that by which they swore.

Jesus condemns the seeking of loopholes in the law as sheer hypocrisy and forbids any form of swearing or oaths in ordinary conversation. Not only was it hypocritical, it was useless to try to avoid swearing by God’s Name by merely substituting another noun for His Name. To swear by heaven is to swear by God’s throne. To swear by the earth is to swear by His footstool. To swear by Jerusalem is to swear by the royal capital. Even to swear by one’s own head involves God because He is the Creator of all (see the chart below).

For the Christian, an oath is unnecessary. His Yes should mean Yes, and his No should mean No. To use stronger language is to admit that Satan—the evil one—rules our lives. There are no circumstances under which it is proper for a Christian to lie.

This passage also forbids any shading of the truth or deception. However, it does not forbid taking an oath in a court of law. Jesus Himself testified under oath before the High Priest (Matthew 26:63). Paul also used an oath to call God as his witness that what he was writing was true (2 Corinthians 1:23; Galatians 1:20).

The key point in Jesus’ teaching is that a disciple’s word is to be absolutely trustworthy, just as trustworthy as a signed document. Josephus writes of the Essenes, “Any word of theirs has more force than an oath; swearing they avoid, regarding it as worse than perjury” (The NIV Application Commentary, Matthew, pp. 246-247). The Essenes (as a Jewish sect) were less popular than Pharisees and Sadducees, living in cities but gathering in communal life dedicated to asceticism (some groups practiced celibacy), voluntary poverty, and daily immersion. Many separate but related religious groups of that era shared similar mystic, eschatological, messianic, and ascetic beliefs. Paul invoked an oath (2 Corinthians 1:18, 23) when people did not know him well.

Group Questions:

1. Are you good at making realistic commitments?

2. How can Proverbs 20:25 help us make realistic commitments?

3. What is the difference between lifelong commitments and limited time commitments?

4. What does God think of backing out of commitments? (Ecclesiastes 5:4-6, Psalm 15:4, Numbers 30:3-15)

5. Is backing out of commitments been a pattern in your life?

6. What are some enemies of commitments?

7. What is the significance of swearing an oath? (Hebrews 6:16)

8. What does the word vow mean? (Matthew 5:33)

9. What was wrong with the rabbinical tradition that Jesus mentioned in Matthew 5:33?

10. What are some of the hypocritical oaths that the Pharisees used to give the impression they were making a commitment that could be trusted? (Matthew 5:34-36, 23:16-22)

11. How does Jesus explain that their subtle distinctions to escape the binding obligations were not valid? (Matthew 5:34-36, 23:16-20)

12. The Pharisees’ attempt to subvert the truth with these formulas was evidence of what? (Mark 7:22, John 8:44)

13. What does Jesus command us to continually do in Matthew 5:37?

14. What does the phrase “and anything beyond these is of evil” mean? (Matthew 5:37)

15. Does James 5:12 rule out the use of all oaths?

16. Would it be wrong for a Christian to be put under oath in a court room? (Genesis 14:22-23, Matthew 26:63-64)

Teaching Notes on Making Commitments:

1. Make commitments that you intend to keep. (Matthew 5:33)

There are two words that are interconnected in Scripture: a vow (swearing an oath) and cursing. The word vow is primarily equivalent to being a fence, an enclosure, that which restrains a person, hence a promise. The idea is that when someone makes a promise, he fences himself in or locks himself in to keep his word.

The swearing of an oath is an appeal to God (or to something held sacred) to support the truthfulness of the statement, a promise or vow in order to remove any shadow of doubt. Hebrews 6:16 says, “For men swear by one greater than themselves, and with them an oath given as confirmation is an end of every dispute.” So most vows involved a curse that a man would place on himself if his words were not true or his promises were not fulfilled (Numbers 5:21, Mark 14:71, Matthew 26:74, Acts 23:21).

A vow is not to be made rashly, so don’t make commitments impulsively, emotionally, or with insufficient information (Proverbs 20:25, Ecclesiastes 5:2-5).

Fathers and husbands can release their daughters and wives from limited-time commitments (Numbers 30:3-16).

Periodic reevaluation is not only desirable, but also imperative. Don’t make commitments lightly, since breaking a commitment can be painful and embarrassing, and sometimes not a biblical option. The Psalmist teaches that a person who will dwell on God’s holy hill despises a reprobate, honors those who fear the Lord, and swears to his own hurt and does not change (Psalm 15:4).

It is important that leaders speak the truth and guard their heart from deception. Jesus says, from within and out of the heart of man, proceed evil thoughts, fornications, thefts, murders, adulteries, deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride, and foolishness (Mark 7:21-22, John 8:44).

False vows are promises that are made with no intention of fulfilling them.

2. Make commitments that are free from deception. (Matthew 5:34-36)

The primary problem was a miss placed emphasis. It’s limited honest Bowers to the Lord, to vows made directly to him or in his name. The keeping of those valves was mandatory, whereas keeping other valves was made optional. Leviticus 19:12 was conveniently interpreted to mean that swearing falsely by any other name was allowed.

Complete honesty should be typical of the kingdom citizen, so that no oath is necessary to guarantee trustworthiness for one’s “yes” or “no.” The law regarding oaths was based upon the third Commandment. False testimony resulted in severe consequences, since it consisted of taking God’s name in vain (Exodus 20:7; Leviticus 19:11-12; Numbers 30:2; Deuteronomy 19:16–20). The rabbis taught that oaths which omitted God’s name could be broken and were not binding. Jesus maintains that God is involved in heaven, earth, Jerusalem, and all things. Hence, all oaths are binding, and any attempt to avoid an oath while pretending to keep it profanes the divine name. The reference is neither to taking oaths in court nor to profanity.

OathsThis chart is by my friend Rick.

Jewish tradition held that oaths using God’s name were binding, whereas those avoiding God’s name were not. Jesus now teaches that any such practice is misguided, because God is necessarily involved in all transactions—heaven is his throne, earth is his footstool, Jerusalem is his city, and even the color of a person’s hair is beyond human control (Barclay, vol. 1, pp. 159–60). What the followers of Christ are to do is simply answer Yes or No and stand by their word. To be under the rule of God (that is, in his kingdom) is to be absolutely trustworthy and transparently honest. To depart from this is to fall under the influence of the evil one.

William Berkeley writes, “Here is a great eternal truth. Life cannot be divided into compartments in some of which God is involved and in others of which he is not. There cannot be one type of language in the church and another kind of language in the shipyard or the factory for the office. There cannot be one kind of conduct in the church and another kind of conduct in the business world. The fact is that God does not need to be invited into certain departments of life and kept out of others. He is everywhere, all through life and in every activity of life. He hears not only the words which are spoken in his name, he hears all words, and there cannot be any such thing as a form of word which evades bringing God into a transaction. We will regard all promises as sacred if we remember that all promises are made in the presence of God.” (Barclay, TDSB, vol. 1, p.160).

The rabbinical teaching of the past (Matthew 5:33) had misinterpreted Scripture (Leviticus 19:12, Numbers 30:2, Deuteronomy 23:21:23) and a dichotomy was created. The word dichotomy is from the Greek word meaning “to cut in two.” It refers to dividing into two parts, or two mutually exclusive groups or sections. Things that were closely tied to the religious and spiritual life had to reflect the character of God, but their deals in the secular marketplace were done by a different set of rules. Jesus’ profound point is that you cannot separate the two. Everything we do is spiritual and connected to God. Jesus in emphatically dismisses the notion that some areas of life are unrelated to God.

Jesus condemned the Jewish leaders for making these hairsplitting distinctions between binding and non binding oaths. Matthew 23:16. James 5:12 does not rule out taking an oath of every kind. “Other” oaths means of the same kind (allon). If James wanted to prohibit every kind of oath, he would have used a different Greek word, meaning “another of a different kind” (heteron).

3. Say yes or no when asked to make a commitment. Matthew 5:37. Jesus commanded his disciples to let your statements be yes yes or no no. Some words have double meaning and some words can be interpreted into different ways, but there is only one possible way of interpreting yes.

Jesus is not prohibiting a Christian from being put under oath in a court room, Genesis 14:22-23, Matthew 26:63-64, but it should be unnecessary if the words of Christ were obeyed. Clement of Alexandria held that a Christian should “maintain a life calculated to inspire confidence toward those without, so that an oath may not even be asked.”

In order to accommodate the week fate of man, God would swear by himself when making a promise, Genesis 22:16 Jeremiah 22:5, Amos 4:2, Amos 6:8. Since his promise already was unbreakable, his pledge did not make his promise any more secure, but he nonetheless gave it as further assurance to those who are slow to believe.

Jesus even allowed himself to be put under an oath, Matthew 26:63-64. The High Priest’s phrase, “I adjure you by the living God,” is literally in the Greek, “I put you under oath by the living God.” This was when he was being tried before the Pharisees. Although Jesus was willing to swear an old his words are always trustworthy. His words are a reflection of his character (Titus 1:2, Numbers 23:19).

And second Corinthians 1, Paul concludes that one should not vacillate and wander in and out of commitments every time circumstances change or the pressure gets too great. Paul says to vacillate in a commitment is an active carnality. Paul here points out that he postponed his trip because he wanted to give the Corinthian’s time to repent but he would eventually show up as promised. Paul assured the Corinthian’s that his promise to come was as trustworthy as the message that he preached (2 Corinthians 1:15-22).

4. Recognized the hierarchy of commitments before saying yes or no.

Lifelong Commitments: lifelong commitment should not be terminated or reduced, only deepened. God takes our vows seriously.

Lifelong commitment must be for you, and very significant, and deeply rooted in Scripture. These commitments TO BE are issues of mind and heart that result in deep character traits. For instance: being a faithful spouse, parent, and employee; being a person of integrity and personal holiness.

The lifelong commitment TO DO must only include activities that are essential, and are usually not highly restrictive as to the specifics. For instance: a lifelong commitment to regularly do Bible study, attend a Bible believing church, to make disciples who can make disciples, to steward my time, talent, and treasure.

These lifelong commitments are not necessarily time consumers, but should form the very fiber of your life, the way you think and live. How they are translated into specific activities it’s more under limited time commitments.

Now comes the crucial question. How does one practically make lifelong commitment? I have found four predominant settings in which a deep commitment tend to be made:

  1. Conferences of more than one day.
  2. In the process of in-depth Bible study.
  3. In the midst of personal crisis.
  4. Through small groups or person-to-person discipling.

Note the absence of church services or single meetings. They often are too short to focus on deep commitment. Certainly decisions are made in such meetings, but they generally result from a third setting, a personal crisis.

Limited-Time Commitments: how do lifelong commitment interact with limited time commitments?

  1. Most of our time and energy is consumed by our limited time commitments. Yet they are necessary to put practical meaning into deep lifelong commitments.
  2. These Don permanent commitment should rarely extend more than 6 to 12 months. At that point we can choose to extend them, but we are not obligated to do so.
  3. These commitments, although short term, are made to be kept, not dodged.
  4. As an example, I may have a lifelong commitment to Bible study, but would only said goals or make commitments to a group on a 6 to 12 month basis.
  5. Most people are reluctant to add a regular or biweekly activity on an open ended basis. They need a termination point to evaluate effectiveness and their own need or contribution. On the other hand, a commitment to a one time activities such as a conference is much easier to make since it is an event. But even those events pile up and need evaluation in light of our personal need, vision or calling. One problem is that many people do not have lifelong commitment to vision and calling against which to evaluate the short-term commitment. Most people make decisions impulsively, depending on how they feel or how much time they have.

Finally, short-term activity commitments must be realistic and reasonable: Two hours a day in prayer, 10 hours so we can Bible study, or four group meeting room per week maybe commendable, but unrealistic for any length of time. It’s better to make more reasonable, attainable goals and exceed them than to set a pattern of burden some commitments.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

How to Maintain Sexual Purity

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We have now come to the fourth command in this Adult Stage or Equip Level of disciplemaking, on how to avoid sexual indiscretion and maintain sexual purity. Our passage comes from Matthew 5:27-32. We will find these commands: TEAR it out, THROW it (Matthew 5:29), CUT it off, THROW it (Matthew 5:30), CUT it off, THROW it (Matthew 18:8), PLUCK it out, THROW it (Matthew 18:9), CUT it off (Mark 9:43, 45), CAST it out (Mark 9:47).

It is illustrated in the book of Acts (Acts 15:20, 29, 21:25) and amplified in the epistles (LUST = Romans 1:24, 6:12, 7:7-8, 13:14, Galatians 4:16, 24, Ephesians 2:3, 4:22, Colossians 3:5, 1 Thessalonians 4:5, 2 Timothy 2:22).

Group Questions:

1. Have you ever struggled with impure thoughts? If so, how did you get victory over it?

2. Have you ever had a friend who committed adultery? What were the consequences?

3. What was the penalty for adultery in the Old Testament? (Exodus 20:14, Leviticus 20:10, Deuteronomy 5:18, 22:22)

4. Are we to take Jesus’ example in John 8:1-11 to mean that the God of the New Testament does not condemn adultery?

5. What is the technical definition of adultery?

6. How did the Pharisees interpret breaking the seventh commandment? (Matthew 5:27) The Mosaic Law clearly prohibited adultery (Exodus 20:14; Deuteronomy 5:18). A person might be proud that he had never broken this commandment, and yet have his “eyes full of adultery” (2 Peter 2:14). While outwardly respectable, his mind might be constantly wandering down labyrinths of impurity. So Jesus reminded His disciples that mere abstinence from the physical act was not enough—there must be inward purity.

7. Does Jesus condemn the inadvertent, accidental glance at a woman? (Matthew 5:28) The law forbade the act of adultery; Jesus forbids the desire: Whoever looks at a woman to lust for her has already committed adultery with her in his heart. E. Stanley Jones caught the import of this verse when he wrote: “If you think or act adultery, you do not satisfy the sex urge; you pour oil on a fire to quench it.” Sin begins in the mind, and if we nourish it, we eventually commit the act.

“Whoever” includes both men and women, married and unmarried. Jesus condemns fornication as well as “adultery,” which involves voluntary extramarital sexual intimacies (Matthew 5:32).

Regarding Matthew 5:32 (divorce and causing her to commit adultery): “Sexual immorality” translates the Greek porneia. Various meanings are exhibited in the N.T. for porneia, the context making the significance clear:

  1. It may refer to voluntary sexual intercourse of an unmarried person with anyone of the opposite sex (1 Corinthians 7:2; 1 Thessalonians 4:3).
  2. It may refer to all forms of unchastity (John 8:41; Acts 15:20, 29; 1 Corinthians 5:1; 6:13, 18; Ephesians 5:3).
  3. It may refer to prostitution (Revelation 2:14, 20, 21).

Here the exception clause may refer to a situation in which those married are already closely related and whose marriage, according to Jewish law, would technically be sexual immorality (cf. Leviticus 18:6–18; Acts 15:20; 1 Corinthians 5:1). The word moicheuthenai (Gk.), “causes her to commit adultery” (Matthew 19:3–9), described adultery, extramarital sexual infidelity. Porneia and moicheuthenai later came to be used interchangeably.

8. Is it a sin to be tempted? If not, when does it become sin? (James 1:13-15)

9. Although a woman does not lust in the same way as a man, how might she participate in its guilt? (2 Kings 9:30, 1 Timothy 2:9, 1 Thessalonians 4:4, 6)

10. When does the man commit adultery? (Matthew 5:28)

11. Give an example of how an adulterous heart can manifest itself by seeking out an object that can fulfill its fantasy.

12. It Jesus saying there is a physical remedy for a heart problem? (Matthew 5:29-30) – The two examples Jesus gives call for radical action to prevent and eradicate sin. However, they are merely hyperbolic and shouldn’t be taken literally. He maintains that we should be cautious concerning the avoidance of sin, making every effort to remain pure. The severity of the demand illustrates the radical nature of Jesus’ ethic and our radical need. Jesus is not advocating self-mutilation; not the eyes or hands cause lust, but the heart and mind. Christians must not only avoid the act of adultery (“hand”), but also those things that would lead to a lustful attitude (“eye”).

13. What does Jesus command us to do in this passage?

14. What sort of steps can we take to perform this radical surgery in our lives?

15. Describe the consequences of committing adultery: (Proverbs 2:1-22, 5:1-23, 6, 20-35, 7:1-27, Hebrews 13:4b, 1 Corinthians 6:9-10, 2 Peter 2:14, 1 Corinthians 5:1-12, Revelation 2:21-23, 22:15, Psalm 32:1-7, 57).

16. What are the things in your life that are nurturing adulterous thoughts?

Avoiding Sexual indiscretion: (Proverbs 22:3 – the prudent sees evil and hides himself, Proverbs 2:11 – Discretion will guard you).

“Sexual affairs don’t hit out of the blue. They are the end result of underlying problems. And usually there are sign of trouble long before the affair occurs, although they aren’t recognized as danger signals.” Doctors Minerth and Meier

There are steps that lead to adultery, usually by not developing behavioral guidelines. Discretion is personal judgment in setting personal boundaries in the way we behave with the opposite gender. When we are in denial, we are close to falling and tend to underestimate the need for boundaries.

Personal Boundaries:

  1. I will not counsel a woman behind closed doors.
  2. I will not drive somewhere with a woman not my wife.
  3. I will not take a woman out to eat.
  4. I will not hire a secretary that my wife hasn’t interviewed.
  5. I will not allow my secretary to do something personal for me.
  6. I will not use a computer behind closed doors or late at night.

People who lack discretion ignore warning flags and move ahead despite the warnings of the Holy Spirit.

Here are some steps toward indiscretion:

  1. Emotional Delight: There are some people that we just naturally like to be around, it’s called chemistry. This is a yellow flag if the person is a woman.
  2. Extra Time Together: Spending extra time with that person brings emotional delight. There is nothing improper, just spending a little time together after the meeting or volunteering to work on a project together. While this may be legitimate, this is feeding step number one and needs to be a warning sign and check you motives.
  3. Excessive Touching: The red flag is now up. It’s a hug rather than a handshake. A lingering hug or touching the arm during a conversation. Touching leads to more touching.
  4. Secret Meetings: Maybe it’s getting together for breakfast or taking a walk together during lunch break to talk about personal problems, hold hands, or comfort one another.
  5. Infatuation: Now we are past the red flags and into addictive craziness. If someone should see what’s happening and intervene, it is met with “get off my back, there’s nothing going on.” These two are committed to each other. Unless God intervenes, adultery is almost inevitable. There is never a good excuse for an affair. At this point, he will not listen to reason or logical arguments. The bottom line: adultery is stupid (proverbs 6:32-34).

Steps that Jesus Prescribes to Avoid Sexual Indiscretion:

1. Keep the Seventh Commandment (Matthew 5:27, Exodus 20:14, Proverbs 6:32-34). Remember the punishment for adultery (Leviticus 20:10). We live in a flirtatious culture where this behavior is acceptable but we are to show discretion with the opposite gender (Proverbs 2:10, 16).

The Pharisees were concerned only with the outward act while Jesus gets to the heart of the matter. They quoted the OT correctly but missed the point of the law.

2. Make a Covenant with Your Eyes (Matthew 5:28a, Psalm 119:37, 101:2b-3, Job 31:1). “Look” refers to the continuous process of looking (present tense) referring to “intentional and repeated gazing with the intention of lusting.” Both genders struggle with moral purity, it is not just a male thing.

One way a woman struggle with moral purity is by the way she dresses so that men will look at her, by dressing immodestly. While temptation is not a sin, when a man sees a woman dressed provocatively, Satan will tempt the man with lustful thoughts. There is no sin if the temptation is resisted. David was not at fault for seeing Bathsheba bathing (2 Samuel 11:1-4), his sin was the second glance and the plotting to have her.

We must take thoughts captive (2 Corinthians 10:5) and turn our eyes away (Psalm 119:37, 101:2b-3). Sex starts in the mind.

3. Guard Your Heart (Matthew 5:28b, 15:19-20, Proverbs 4:23, 23:7, Psalm 24:3-4, 66:18). Some Pharisees recognized they could not control their thought life so they would close their eyes when a woman walked by, and proceeded to walk into walls (the blind leading the blind).

4. Take Radical Steps to Keep Yourself Pure (Matthew 5:29-30, Romans 13:13-14). “If your right eye makes you stumble, tear it out [aorist imperative] and throw it [aorist imperative] from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell. “If your right hand makes you stumble, cut it off [aorist imperative] and throw it [aorist imperative] from you; for it is better for you to lose one of the parts of your body, than for your whole body to go into hell.”

5. Keep Your Marriage Covenant/Vows (Matthew 5:31-32, 1 Corinthians 7:1-3, Proverbs 2:16-17, Malachi 2:14, Ecclesiastes 5:1-5).

  • Adultery and Frequency of Sex in Marriage: when sex in marriage increases, divorce from adultery decreases.
  • Possible Causes: when a man gets sex at home he is not looking for it elsewhere, his needs are satisfied at home.
  • Statistics: 92% of the cases studied when divorce stemmed from adultery occurred when there was abstinence at home.

How to Affair-Proof Your Marriage:

  1. Don’t compare the incomparable (2 Corinthians 10:12 NKJV) comparing themselves among themselves, are not wise.
  2. Choose your friends carefully (Leviticus 20:10 – adultery with his friend’s wife…) and Deuteronomy 13:6-9).
  3. Protect yourself on the job (Genesis 39:1-15) REFUSE, REBUKE, RUN).
  4. Avoid entertainment that lowers inhibitions (Jude 1:8 – dreamers defile the flesh, Romans 13:13-14 – make no provision for the flesh).
  5. Meet your partner’s sexual needs (1 Corinthians 7:1-5) stop depriving one another.
  6. Make a covenant with your eyes (Matthew 5:27-28, Job 31:1).

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

How to Reconcile Relationships

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Wow, we have now come to the third command in this Adult Stage or Equip Level of disciplemaking, on how to reconcile relationships in Matthew 5:21-26. The commands (each present imperative) are found in Matthew 5:23, 25 – LEAVE, GO first BE RECONCILED, MAKE friends quickly. We find this also outside of the gospels (Acts 9:36, 26:18, 1 Corinthians 7:11, 2 Timothy 3:3).

Questions to Consider:

1. Do you tend to internalize or ventilate anger?

2. What do you do when you become aware that someone is angry at you?

3. When is it better to just let a matter lie? (Proverbs 10:12, 17:9, 19:11, Colossians 3:13, 1 Peter 4:8)

4. What Type of anger are we justified in having? What type is Jesus condemning? (Ephesians 4:26)

5. Why is it important to deal with anger as soon as possible? (Ephesians 4:27)

6. Have you ever broken the the sixth commandment (Exodus 20:13, Deuteronomy 5:17, Matthew 5:21)

7. With whom was Jesus contrasting his teaching? (Matthew 5:22)

8. Is verbal homicide as serious before God as physically killing someone? (Matthew 5:21-22)

9. Is Jesus condemning all uses of the word, “fool?” (Matthew 12:34, 15:19, Mark 7:21, Matthew 23:17)

10. Where did the expression “the fiery hell” (literally, Gehenna of fire) come from? (Matthew 5:22)

11. Who is liable for the same punishment as an actual murderer? (Matthew 5:22, 1 John 3:15)

12. What two illustrations does Jesus use to expose the seriousness of anger? (Matthew 5:23-26)

13. Why is it important to be reconciled based on these two illustrations?

14. What commands does Jesus give to us whether we are the innocent or guilty party? (Matthew 5:24-25)

15. Are some people irreconcilable? What are we to do then? (1 Corinthians 7:11, 2 Timothy 3:3, Proverbs 18:19, Romans 12:18)

Exegesis:

Matthew 5:21, You have heard the ancients were told – These were rabbis and scribes who came up with the many traditions that became burdensome, which had virtually replaced the authority of Scripture. Jesus refers to the traditional interpretations of scriptural commands.

Matthew 5:21, you shall not commit murder – This is straight from the Ten Commandments, and Jesus had already affirmed his support for the Law (Matthew 5:17). His problem was how the ancients interpreted the law, as merely taking a human life. Genesis 9:6 affirms this principle long before there was any Law of Moses. “Murder” in the NASB and “kill” in the KJV do not refer to capital punishment (apparently a divine allowance against those who take an innocent life, essentially to commit murder). Killing is permitted in a just war, according to divine plan, and is permitted in the case of self-defense, because we all have the right to protect the image of God in our lives and the lives of others when they are assaulted or attacked by those who would kill them. Nor does this refer to accidental deaths, according to Deuteronomy 19).

Matthew 5:22, but I say to you – The law goes much deeper than just our actions, it addresses the attitude of the heart. The attitude behind murder is hate or anger (Matthew 5:22, 15:19, 1 John 3:15). Anger is a God given emotion that when misused will tear us up or tear up others.

  1. Tearing up Others: Vented Anger (Proverbs 12:16, 14:29, 15:18, 16:32, 29:11, 29:22, Galatians 5:19-20)
  2. Tear up Ourselves: Internalized Anger (Ephesians 4:31, Proverbs 30:33)

The command in Ephesians 4:26 is to be angry, yet do not sin, and don’t let the sun go down on your anger. When we don’t express our anger it becomes a toxic waste of bitterness, resentment, and holding grudges. We can bury it, but it will eventually leak. In Ephesians 4:27, such anger gives the devil an opportunity or beachhead, the word actually means “place” or “foothold.”

Matthew 5:22, Saying raca (or good for nothing) shall be guilty before the court – basically unable to escape the punishment of the court. “Fool” literally means “Empty-headed” or “brainless idiot.” It was a word of arrogant contempt. Jesus suggested here that the verbal abuse stems from the same sinful motives (anger and hatred) that ultimately lead to murder. The internal attitude is what the law actually prohibits, and therefore an abusive insult carries the same kind of moral guilt as an act of murder.

Although there is a progression in the evil attitudes cited, Jesus intends to show that behind the overt act of murder is the disposition of anger, hostility, or contempt. Although attitudes may not be tried in court, they are as dangerous as the overt acts of wrong for which one is tried in court or for which one stands in danger of hell fire, unless one experiences God’s forgiveness in Christ.

Matthew 5:22, the fiery hell – This is a reference to the Hinnom Valley, southwest of Jerusalem. Ahaz and Manasseh permitted human sacrifices there during their reigns (2 Chronicles 28:3; 33:6, Jeremiah 7:31, Ezekiel 16:20, 23:37), and therefore it was called “The Valley of Slaughter” (Jeremiah 19:6). In Jesus’ day, it was a garbage dump where fires burned continually and was thus an apt symbol of eternal fire. Josiah abolished these practices and defiled the area by making it a dumping ground for executed criminals (2 Kings 23:10). Later, this valley has eschatological references (Matthew 10:28, 23:15, 33, 18:9) dealing with punishment.

Matthew 5:23, presenting your offering at the altar and there remember that your brother has something against you – The point is “suddenly” remember (aorist, passive subjunctive) where subjunctive affirms the possibility; it assumes the idea is NOT a fact but may become one. The passive indicate the subject is being acted upon, receiving the action. So, the subject is you and God is causing you to remember something. We often don’t take such initiatives in relationships, but God will bring to mind what we are to do, because unresolved anger in the heart hinders worship. We are preoccupied with hatred or anger of the other person who has offended us, but this passage tells us to be equally concerned for when we provoke anger in others intentionally or unintentionally.

Reconciliation is important because it can become intensive and explosive. Anger distorts facts. The longer we wait to resolve a situation the more distorted and exaggerated the situation becomes in the eyes of the offended one and minimized in the eyes of the offender.

  1. In Matthew 5:23-24, the one with the gift may be innocent, the fault may be on the one who holds the anger against him (so his anger stands in the way of him worshiping).
  2. In Matthew 5:25-26, the one who is about to deliver someone to the judge is becoming angrier over time and will demand satisfactory restitution.

It is interesting to note that Jesus is not give steps to dealing with OUR anger, but with OUR offense that has provoked anger in someone else.

We are to make friends or agree quickly. Jesus calls for reconciliation to be sought eagerly, aggressively, quickly, even if it involves self-sacrifice. It is better to be wronged than to allow a dispute between brethren to be a cause for dishonoring Christ (1 Corinthians 6:7). Our adversary is the opponent in a law case. Prison would mean debtor’s prison, where the person could work to earn back what he had defrauded.

Therefore, we get to the commands…

LEAVE (aorist imperative) your offering – Leaving immediately, aorist stresses urgency.

GO (present imperative) – When communicating to an angry person it is important to speak softly (Proverbs 15:1).

First BE RECONCILED (aorist passive imperative) to your brother – “First” stresses that reconciliation takes priority over worship, but leaving the gift anticipates the worshiper returning after obeying the command. This is not an isolated teaching on reconciliation (Acts 7:26, 1 Corinthians 7:11).

Reconciliation among people refers to mutual concession after mutual hostility. The Bible teaches that God does not need to be reconciled to us, but we must be reconciled to God (Romans 5:10, 2 Corinthians 5:18, 20, Ephesians 2:16, Colossians 1:20, 22). God is not hostile toward us, we are hostile toward God.
Some people are irreconcilable (2 Timothy 3:1-3, Romans 12:18).

And then COME and PRESENT (present active imperative) your offering – Once he returns to the temple, resume presenting the offering.

MAKE friends quickly (present imperative) with your opponent… – The Message reads Matthew 5:25-26 “Or say you’re out on the street and an old enemy accosts you. Don’t lose a minute. Make the first move; make things right with him. After all, if you leave the first move to him, knowing his track record, you’re likely to end up in court, maybe even jail. If that happens, you won’t get out without a stiff fine.” To make friends means to settle the account quickly before he faces judgment.

The Age of Rage:

Defining Anger

  • It is a God given emotion
  • We are commanded to be angry at some things (Ephesians 4:26)
  • The anger of Jesus (Mark 3:5, Hebrews 4:15)
  • The anger of men (James 1:20)

Mismanagement of Anger (Ephesians 4:27) It all starts when the enemy gets a foothold, stronghold, beachhead, opportunity.

Sources of Anger

  • Immature love (1 Corinthians 13:5) Agape does not get angry.
  • Psychological abuse (Proverbs 15:1)
  • Learned behavior (Proverbs 22:24-25)
  • Unwilling to deal with first emotions (anger is the second emotion, jealousy is the first emotion)
    • Cain’s anger with Able (Genesis 4:5)
    • Jacob’s anger with Rachel (Genesis 30:1-2)
    • Simon and Levi’s anger with Dinah’s rape (Genesis 34:7-25)
    • Jacob’s anger over Joseph’s favoritism (Genesis 37:4, 18)
    • Predisposition or sinful nature (John 8:44, 2 Peter 1:4)

Assessment of Anger

  • Acknowledge your angry feeling.
  • Backtrack to the first emotion
  • Confess sinful anger (1 John 1:9)
    • Sinful anger nurses a grudge (Ephesians 4:31) It is connected to rights.
    • Sinful anger has outbursts (Proverbs 29:11, 22b) Good anger is in control.
    • Sinful anger goes to bed upset (Ephesians 4:26) This anger is unused, or did not attack the problem.
      • We either bottle it up or we blow up.
      • Deal with the problem while it is fresh, hot, don’t delay or avoid.
      • The person is not the problem, the problem is the problem.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

Being a Contagious Christian

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This is the second command at the Adult Stage or the Equip Level of disciple-making. Last week was on persecution and handling false accusations, and today it is how to be salt and light in the world; how to be a contagious Christian and a person of influence.

Read Matthew 5:13-16

We find our main command in Matthew 5:16 (LET your light shine), Mark 9:50 (HAVE salt in yourselves), Luke 11:35 (WATCH out). The book of Acts illustrates this principle (Acts 9:36, 26:18), and the letters, too (Philippians 2:15, Colossians 4:6, 1 Peter 2:12).

After the beatitudes, Jesus shifts from pronouncements of blessing to instructions about His “new law” (see Matthew 5:21 for example). He compares His followers to salt and light, elements commonly used as metaphors in Jesus’ day. His point in this section is to show that disciples who fail to live a kingdom lifestyle are like something tasteless or devoid of light—undesirable and of no value.

Salt was a sign of God’s covenant with Israel (see Leviticus 2:13). It is a preservative, a flavor enhancer, and a purifying agent. Jews called the law the salt of the earth. Jesus claimed that His disciples exerted this influence. Numbers 18:19 and 2 Chronicles 13:5 speak of “a covenant of salt,” possibly describing the covenant God had established with Israel as one He would preserve forever.

Pure salt cannot lose its flavor or effectiveness, but the salt that is common in the Dead Sea area is contaminated with gypsum and other minerals and may have a flat taste or be ineffective as a preservative. Such mineral salts were useful for little more than keeping footpaths free of vegetation.

Having Lost its Savor:

The kindred noun (μωρός) means dull, sluggish;

  • applied to the mind, stupid or silly;
  • applied to the taste, insipid, flat.

The verb here used of salt, to become insipid, also means to play the fool. Our Lord refers here to the familiar fact of salt losing its pungency and becoming useless.

Dr. Thompson (“The Land and the Book”) cites the following case: “A merchant of Sidon, having farmed of the government the revenue from the importation of salt, brought over a great quantity from the marshes of Cyprus—enough, in fact, to supply the whole province for many years. This he had transferred to the mountains, to cheat the government out of some small percentage of duty. Sixty-five houses were rented and filled with salt. Such houses have merely earthen floors, and the salt next the ground was in a few years entirely spoiled. I saw large quantities of it literally thrown into the road to be trodden under foot of men and beasts. It was ‘good for nothing.’ ”

Vincent, M. R. (1887). Word studies in the New Testament (Matthew 5:13). New York: Charles Scribner’s Sons.

As preservatives, disciples are to hinder the world’s corruption. The salt deposits along the Dead Sea contain not just sodium chloride but a variety of other minerals as well. This salt can become good for nothing when the rain washes out its saltiness over the years (see Colossians 2:20).

Christians in the World:

The word “world” in the New Testament is sometimes used as in the Old Testament to mean this earth, the good natural order that God created. Usually, however, it designates humanity as a whole, now fallen into sin and moral disorder, radically opposed to God. People in the world incur guilt and shame by their misuse of created things. Paul can even speak of creation itself yearning for deliverance from the evil occasioned by the fall of Adam and Eve (Rom. 8:20–23).

Christians are sent into the world of fallen humanity by their Lord (John 17:18) to witness to it about God’s Messiah and His kingdom (Matthew 24:14, Romans 10:18, Colossians 1:6, 23) and to serve its needs. But they are to do so without…

  1. Falling victim to its materialism (Matthew 6:19–24, 32)
  2. Its lack of concern about God and eternity (Luke 12:13–21)
  3. Its pursuit of pleasure and status above all else (1 John 2:15–17).

The outlook and mindset of human societies reflect more of the pride seen in Satan, who for now continues to influence them (John 14:30, 2 Corinthians 4:4, 1 John 5:19, Luke 4:5–7), than the humility seen in Christ. Christians are to empathize with people’s anxieties and needs in order to serve them and communicate God’s love for them effectively.

Christians are to consider themselves pilgrims in this fallen world, through which they momentarily pass as they travel home to God (1 Peter 2:11). The Bible sanctions neither monastic withdrawal from this world (John 17:15) nor worldliness (Titus 2:12). Jesus encourages His disciples to match the ingenuity of the unredeemed who use their resources to further their goals, but specifies that the disciples’ proper goals have to do, not with earthly security, but with heavenly glory (Luke 16:9).

Christians are to be different from those around them, observing God’s moral absolutes, practicing love, and not losing their dignity as bearers of God’s image (Romans 12:2, Ephesians 4:17–24, Colossians 3:5–11). Separation from fallen humanity’s values and lifestyles is a prerequisite for practicing Christlikeness in positive terms (Ephesians 4:25–5:17).

The Christian’s appointed task, therefore, is threefold:

  1. The church’s main mandate is evangelism (Matthew 28:19, 20, Luke 24:46–48), and every Christian must seek to further the conversion of unbelievers, not least by the example of one’s own changed life (1 Peter 2:12).
  2. The church is to love their neighbors and should constantly lead the Christian into deeds of mercy for all people, believers and unbelievers alike.
  3. Finally, Christians are called to fulfill the “cultural mandate” that God gave to mankind at creation (Genesis 1:28–30, Psalm 8:6–8). Humanity was created to manage God’s world, and this stewardship is part of the human vocation in Christ, with God’s honor and the good of others as its goal. The Protestant “work ethic” is essentially a religious discipline, the fulfillment of a divine “calling” to be stewards of God’s creation.

Knowing that God in providential kindness and forbearance continues, in the face of human sin, to preserve and enrich His erring world (Acts 14:16, 17), Christians are to involve themselves in all forms of lawful human activity. By acting in accord with Christian values they will become salt (a preservative agent) and light (an illumination that shows the way) in the human community (Matthew 5:13–16). As Christians thus fulfill their vocation, they will transform the cultures around them.

Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version. Nashville: T. Nelson.

Sulfa Drugs and Streetlights:

Following Christ goes far beyond private spirituality. It also involves a believer’s public life, particularly through work and participation in the community. Jesus used two metaphors to describe that dynamic: salt (Matthew 5:13) and light (Matthew 5:14–16).

In Jesus’ day, salt was used to preserve foods like fish from decay. In the same way, believers can help to preserve society from moral and spiritual decay. Of course, in our culture, salt has given way to chemical preservatives (many of which have come under attack in recent years for their alleged role in causing cancer). So Jesus might use a different metaphor were He speaking today.

Perhaps He would talk in terms of an infection-fighting drug, such as an antibiotic like penicillin, or the sulfa drugs developed in the 1940s that have proved so valuable in fighting meningitis and pneumonia. Christians can help to ward off spiritual infections and diseases in the larger society. One of the most powerful arenas for influence is the workplace, particularly jobs that affect values, laws, and public opinion. That’s why believers need to pursue careers in education, government, and journalism, among many others. They may not be able to transform the entire society, but they can use whatever influence they have to promote Christlike values and hinder evil.

Jesus also called His followers “the light of the world” (Matthew 5:14), an image that fits perfectly into modern society. The Lord’s first-century listeners would be astonished at the availability and importance of light in our culture. We use it not only to illuminate but also to communicate. Thus, Jesus wants us as His followers to shine, to be visible and attractive, not to bring attention to ourselves, but to bring people to God (Matthew 5:16). Again, our vocations are one of the primary means we have to reflect Christ to others.

Jesus’ teaching here challenges us as His followers to ask:

  1. How are we engaging our society?
  2. What spiritual infections are we fighting to overcome?
  3. What positive changes are we trying to promote?
  4. What impact for God are we having through our work?
  5. Have we lost our saltiness (Matthew 5:13)?
  6. Are we standing like burned-out streetlights, ineffective and waiting to be removed? Or are we shining brilliantly with the love and truth of Christ?

Word in life study Bible. 1996 (electronic ed.) (Mt 5:13). Nashville, TN: Thomas Nelson.

Questions Regarding Christian Influence:

1. Since coming to Christ, do you have a greater influence on the world around you or does it have a greater influence on you?

2. Without what positive attitude would we become isolated from the world (Matthew 5:11-12)? Rejoicing and being glad. When persecution comes because we are Christians, and the world casts insults at us, without this positive attitude, we would huddle up and avoid the world for the sake of self-preservation and avoidance of persecution.

3. Do you spend more or less time with friends that you had before you followed Christ?

4. In what ways do you see yourself as a difference maker in your spheres of influence (work, neighborhood, extended family, marketplace)?

5. What is the first step in Christ’s simple strategy to make a difference in the world (Matthew 5:13, Colossians 4:16, Luke 4:22)?

6. What happens when your talk doesn’t match your walk (Matthew 5:13)? Your Christian witness is damaged. Tasteless salt is good for nothing but to be thrown out sand trampled underfoot, which happens to the believer who lives contrary to the claims of Christ. This is a false profession of faith. The person is claiming to be a follower of Christ yet has no lifestyle to back up that claim.

I’m not talking about verbal witnessing. The fact is that we are ALL witnesses if we profess to be followers and disciples of Jesus; the issue is whether we will be GOOD witnesses or BAD witnesses.

7. What did people do with contaminated salt in the first century Palestine (Matthew 5:13)? They would throw it away as unusable; it was no longer useful in the purpose for which it was created.

8. What is the second step in Christ’s strategy for making an impact on our world (Matthew 5:14-16, Philippians 2:15)? We are the light of the world, setting an example of righteousness. Those without Christ are lost and dying is a world of darkness looking for hope. Imagine walking through your house with no power, no streetlamp, no night light, no moon light, no candles… in total darkness. Remember the joy as the power returns, the fear dissipates, the darkness flees, we are again part of a community in view of one another.

9. Jesus refers to what good works (Matthew 5:16, Ephesians 2:10, Titus 2:14)? These are OUR good works; yet these works are not for OUR benefit. They reveal a deeper relationship we have with the living God. God affects not only our theology, but our sociology. We live in a world that need

10. How do you feel when someone does something extraordinarily unselfish for you just because you matter a lot to God and them? Do you have an example to share?

11. Jesus came to not only seek and save, but also to do what (Matthew 20:28, Luke 19:10)?

12. What is the purpose of letting our light shine (Matthew 5:16, 1 Peter 2:12)?

13. What is the lie we believe that hinders us from adopting the strategy of Jesus (Matthew 5:15)?

Relational Network Diagram“The pulpit, not the media, is to be the most powerful voice in our land.” Bill Gothard

How to Become a Contagious Christian: (Hybels and Mittelberg, 1994)

HP + CP + CC = MI
High Potency + Close Proximity + Clear Communication = Maximum Impact

1. Develop a Contagious Christian character: Difference makers are highly potent in Christian character.

Here is how The Messages translates Matthew 5:13… Let me tell you why you are here. You’re here to be salt-seasoning that brings out the God-flavors of this earth. If you lose your saltiness, how will people taste godliness? You’ve lost your usefulness and will end up in the garbage.

The ATTRACTIVENESS of authenticity (honest, truthful, genuine) – Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and SINCERITY of heart (Acts 2:46). We must be authentic in identity, emotional life, confession, living by conviction (in class I will tell about my Marine friend trained to correctly make up his bunk).

The PULL of compassion…

  • Which of these three do you think proved to be a neighbor to the man who fell into the robbers’ hands?” And he said, “The one who showed mercy toward him.” Then Jesus said to him, “Go and do the same.” (Luke 10:36-37)
  • Moved with compassion, Jesus stretched out His hand and touched him, and said to him, “I am willing; be cleansed.” (Mark 1:41)
  • But go and learn what this means: ‘I desire compassion, and not sacrifice,’ for I did not come to call the righteous, but sinners.” (Matthew 9:13)
  • But if you had known what this means, ‘I desire compassion, and not a sacrifice,’ you would not have condemned the innocent. (Matthew 12:7)
  • “A battered reed He will not break off, And a smoldering wick He will not put out, Until He leads justice to victory. (Matthew 12:20)

The STRENGTH of sacrifice… small investments make big dividends. Sacrifices move people, melting the heart, they stop in their tracks and ask, “Why would you go out of your way for me?”

  • And do not neglect doing good and sharing, for with such sacrifices God is pleased. (Hebrews 13:16)
  • So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith. (Galatians 6:10)

2. Build Spiritually Strategic Relationships: Difference makers are in close proximity with lost people; there is no impact without contact.

Radical identification while maintaining a radical difference… (John 12:31, 14:30, 16:11, 17:25, Romans 12:2, 1 Corinthians 1:20-21, 3:19, 2 Corinthians 4:4, Ephesians 6:12, James 1:27, 1 John 2:15-17).

  • “I have manifested Your name to the men whom You gave Me out of the world; they were Yours and You gave them to Me, and they have kept Your word. (John 17:6)
  • I do not ask You to take them out of the world, but to keep them from the evil one. (John 17:15)
  • As You sent Me into the world, I also have sent them into the world. (John 17:18)

Rubbing shoulders with irreligious people…

  • The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is vindicated by her deeds.” (Matthew 11:19)
  • For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; (Hebrews 7:26)

“Unconventional approaches that strategically mix the spiritual “haves” and “have-nots” are not merely acceptable; they are essential to God’s redemptive efforts.” – Bill Hybels (Super Bowl parties, Valentine’s Day parties)

3. Do ministry outside the four walls of the church: difference makers have a healthy ministry image and presence in their community. Here is the life of Jesus…

  • Jesus was invited to come and do ministry (John 4:45-47).
  • The new spread quickly (Luke 4:14, Matthew 4:24, Mark 7:36-37, Luke 7:11, 16-18).
  • People came from all over to hear him (Luke 6:17-19, 8:4, Mark 6:31, Matthew 15:3).
  • People were “wowed” (Luke 5:27, Mark 2:12, 5:20, Matthew 9:33, 15:31, Mark 7:37).
  • People immediately recognized him (high profile, Mark 6:54-56).
  • This kind of influence was repeated in the early church (Acts 2:47).

A healthy ministry image affects three areas:

  1. The degree to which people will learn.
  2. The intensity level people will have in identifying with the cause of the group.
  3. The amount of effort people will expend in bringing others into the group.

All of this is called, “attractional” but let’s look at four characteristics of Jesus’ ministry that fueled his healthy ministry image:

  1. A clear mission (Mark 1:38, Luke 4:43, 19:10, Matthew 20:28). He did not waiver in his mission; he was focused and clear. He was about making disciples who would take the mission and carry it on from generation to generation.
  2. A message of hope (Luke 4:18, Matthew 4:17). Jesus offered words of life, the good news. He spoke it with authority and grace proclaiming the time is fulfilled and the kingdom is at hand (Mark 1:15).
  3. A lifestyle of grace and truth (John 1:14, Luke 4:22). His words were full of grace yet full of truth, a winning combination.
  4. An attitude of expectancy (Matthew 6:30, 14:31, 16:8, 17:20, also Matthew 18:10, 15:28). Jesus was always dependent on the Father and constantly expected supernatural workings of the Spirit. He also challenged people to have great faith.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

Handling False Accusations

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Here we have made it to the first command at the Adult Stage or the Equip Level of disciple-making.

This passage in the Sermon on the Mount is all about persecution of the believer. The odd thing is that Jesus tells us to rejoice, and be glad (Matthew 5:12), be glad and leap for joy (Luke 6:23), and remember (John 15:20).

  • Jesus was persecuted (John 5:16, 15:20) and predicted that his followers would experience the same (Matthew 23:34, Mark 10:22, Luke 11:49).
  • Persecution would determine the validity of their relationship to him (Matthew 13:21, Mark 4:17).

We find persecution throughout the book of Acts (Acts 7:52, 8:1, 9:4-5, 13:50, 22:4, 7-8, 26:11, 14-15) and in the letters (Romans 8:35, 12:14, 1 Corinthians 4:12, 15:9, 2 Corinthians 4:9, 12:10, Galatians 1:13, 23, 4:29, 5:11, 6:12, Philippians 3:6, 1 Thessalonians 2:15, 2 Thessalonians 1:4, 1 Timothy 1:13, 2 Timothy 3:11-12). Peter describes suffering persecution related to a pagan world, an earthly government, a place of employment, and a marriage; whereby his aim is to urge believers to stand firm in the grace that is available for those who suffer persecution (1 Peter 1:10, 13, 2:19-20, 3:7, 4:10, 5:5, 10, 12).

In class I will tell the story of “future grace” in relation to MK’s going off to boarding school…

Read Matthew 5:10-12:

1. Why do you think the first command in the equip level or adult stage is about persecution (Matthew 5:10-12, 10:16-23, Mark 3:14)?

2. What is being emphasized by repeating the work “blessed” twice (Matthew 5:10-11, 1 Peter 4:14)?

3. What does the word “persecution” mean (Matthew 5:10)?

  • To harass or punish in a manner designed to injure, grieve, or afflict specifically : to cause to suffer because of belief,
  • To annoy with persistent or urgent approaches.

4. What determines the degree of persecution that we might experience (Matthew 5:1-12, 2 Timothy 3:12)? When you desire to live a godly live in a society that embraces immorality and earthly values, EXPECT persecution. Do think it strange that bad things are happening to you (1 Peter 4:12).

5. For what should we be persecuted (Matthew 5:10, 1 Peter 4:15)?

  • In Matthew 5:10, this beatitude deals with those who are persecuted, not for their own wrongdoings, but for righteousness’ sake. The kingdom of heaven is promised to those believers who suffer for doing right. Their integrity condemns the ungodly world and brings out its hostility. People hate a righteous life because it exposes their own unrighteousness.
  • In Matthew 5:11, this final beatitude seems to be a repetition of the preceding one. However, there is one difference. In Matthew 5:10, the subject was persecution because of righteousness; here it is persecution for Christ’s sake. The Lord knew that His disciples would be maltreated because of their association with, and loyalty to, Him. History has confirmed this: from the outset the world has persecuted, jailed, and killed followers of Jesus.

6. What is the specific blessing that is promised to those who are persecuted for the sake of righteousness (Matthew 5:10, Mark 10:29-30, 2 Thessalonians 1:5-7)?

  • To suffer for Christ’s sake is a privilege that should cause joy. A great reward awaits those who become companions of the prophets in earthly troubles.
  • Those OT spokesmen for God stood true in spite of persecution. All who imitate their loyal courage will share their present exhilaration and future exaltation.

7. What two forms of verbal abuse can followers of Jesus expect (Matthew 5:11)? Insults and false accusations.

  • Christians were accused of cannibalism since they were instructed to eat the flesh and drink the blood of Christ (John 6:53-54). It was about the Last Supper but they twisted the meaning into something evil and detestable. Christians did not sacrifice their children and eat their flesh!
  • Christians were also accused of immoral practices, their meetings were said to have been orgies of lust. We know the weekly meetings were called agape feasts. Agape is the highest form of love, far from the “lust” (eros) of the pagan society. This was such a gross misinterpretation of the truth. The “kiss of peace” (Romans 16:16, 1 Corinthians 16:20, 2 Corinthians 13:12, 1 Thessalonians 5:26, 1 Peter 5:14) became the grounds of scandalous accusations.
  • Christians were accused of being incendiaries. While they did talk about the coming of the end of the world, and clothed their conversations in apocalyptic language, their slanderers took these images and words and twisted them into threats of political and revolutionary upheaval. The greatest persecution was political, and the Roman Empire was pretty much the entire known world. Talk about another kingdom was not a welcomed conversation.
  • Christians were accused of tampering with family relationships. Families were split regarding issues of faith and following Jesus, which divided husband and wife, parents and children, which disrupted the home. Slanderous men had plenty of material to persecute the early Christians.

8. When was Christ insulted and falsely accused?

  • Then they spat in His face and beat Him with their fists; and others slapped Him, and said, “Prophesy to us, You Christ; who is the one who hit You?” (Matthew 26:67-68)
  • The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is vindicated by her deeds.” (Matthew 11:19)
  • They kept beating His head with a reed, and spitting on Him, and kneeling and bowing before Him. After they had mocked Him, they took the purple robe off Him and put His own garments on Him. And they led Him out to crucify Him. (Mark 15:19-20)

9. What four steps in dealing with persecution did Jesus model for us (1 Peter 2:21-25, 4:19)? See #5 BELOW.

10. When we are persecuted, the animosity is really directed towards whom (Matthew 5:11, John 15:18-21)? “Because of ME!”

  • I love the way John quotes Jesus, “If the world hates you, you know that it has hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you. Remember the word that I said to you, ‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also.”
  • Jesus is speaking to His disciples about a radical, kingdom way of life. He seems to imply that persecution is a likely result of His teaching.

11. What two commands in Matthew 5:12 describe what our attitude should be when persecuted? Rejoice and be glad.

12. What is the difference between these two commands (Matthew 5:12)? Here are Strong’s definitions…

  • The Greek word for rejoice (chairo) 74 occurrences; AV translates as “rejoice” 42 times, “be glad” 14 times, “joy” five times, “hail” five times, “greeting” three times, “God speed” twice, “all hail” once, “joyfully” once, and “farewell” once. 1) to rejoice, be glad. 2) to rejoice exceedingly. 3) to be well, thrive. 4) in salutations, hail!. 5) at the beginning of letters: to give one greeting, salute.
  • The Greek word for “be glad” (agalliao): 11 occurrences; AV translates as “rejoice” seven times, “be exceeding glad” once, “be glad” once, “greatly rejoice” once, and “with exceeding joy” once. 1) to exult, rejoice exceedingly, be exceeding glad.

13. What two reasons did Jesus give for maintaining right attitudes when we are persecuted (Matthew 5:12)? Your reward will be great in heaven, and the prophets before you were treated no differently.

Additional Comments of How to handle false accusations:

The Jesus movement had been fairly popular up to this point; the ministry had been fairly seeker-friendly but now disciples will face occasions that will not be so friendly (Acts 4:1-22, 5:17-42). We get a little insight into persecution from 2 Timothy 3:12.

1. Make sure the accusations against you are false. You may not be suffering for righteousness, but for your own sake, so you must sort that out. 1 Peter 4:15-16 give us guidance on the issue. Some people believe that we are suffering for sharing the gospel (because we are bold) but actually, we were rude. You will never be willing to be persecuted for a righteousness that you have never hungered and thirsted for.

2. Maintain a joyful attitude of acceptance of whatever may come due to your remaining faithful to Christ. “Blessed are those who (allow themselves to be) persecuted; (GREEK perfect passive participle) which is a continual willingness to endure the persecution. Take time on the day you are harassed to rejoice (Luke 6:23, 1 Peter 4:13, Acts 5:41). This is a disposition of inward joy, leaping (skip, jump, bubbling over), an outward unrestrained expression.

3. Anticipate a reward in heaven, for your reward will be great (Matthew 5:12, 20:21-23, 26:39, 2 Thessalonians 1:5).

4. Recognize that you are in good company, so they treated the prophets before you (Matthew 5:12), see also James 5:10, 11; 1 Peter 4:12–14.

  1. God’s spokesmen have always been treated badly:
    1. Elijah – 1 Kings 19:1-4
    2. Jeremiah – Jeremiah 26:8-11, 37:11-16, 38:1-6
    3. Daniel – Daniel 6:10-15
    4. Amos – Amos 7:10-13
    5. Zachariah – 2 Chronicles 24:20-21, 36:16
    6. In the NT – Acts 7:52, Hebrews 11:32-40
  2. Double-blessed – repeated emphasis on the generous blessing given by God to those who are persecuted (1 Peter 4:14).
  3. This is the first GREEK imperative (command) at the Equip Level or Adult Stage, and is the last beatitude. Jesus wanted his disciples to understand the paradox of ministry.
    1. Matthew 5:11 – cast insults, persecute, false accusations (on account of me). “Persecute” is to drive away, harass, unjust treatment, “say all kinds of evil against you” is to speak less of you.
    2. Luke 6:22 – hate you, ostracize you, cast insults, spurn your name as evil (for his sake).”Hate” is ill feeling toward us, “ostracize” is to exclude you, throw you out, “insults” means to cut you down, “spurn your name” means to smear or discredit you.
  4. Jesus spoke about the truth being uncomfortable in the life of unbelievers, and the world’s hatred for Christians (John 15:18-25, Matthew 10:16-26).
  5. Jesus spoke four commands at their commissioning service (Matthew 10:16-23):
    1. Behold (Matthew 10:16)
    2. Be shrewd (Matthew 10:16)
    3. Beware of men (Matthew 10:17)
    4. Flee (Matthew 10:23)
  6. Paul spoke of persecution and the proximity of ministry (2 Corinthians 6:3-10, 6:8).

5. Follow the example of Jesus (1 Peter 2:22-24)

  • Step One – Check your attitude (Jesus was without sin – 1 Peter 2:22)
  • Step Two – Refuse to retaliate with unkind words, Jesus blessed those who hurt him (1 Peter 2:23a, Luke 23:34, Acts 7:60).
  • Step Three – Deposit the situation into God’s hands through prayer (Jesus entrusted the situation into the hands of the Father (1 Peter 2:23b)
  • Step Four – Keep the goal in mind (pain with a purpose), Jesus suffered that we might be healed (1 Peter 2:24).

Check this out from Ray Comfort * regarding hecklers (The Way of the Master):

The best thing that can happen to an open-air meeting is to have a good heckler. Jesus gave us some of the greatest gems of Scripture because someone either made a statement or asked a question in an open-air setting. A good heckler can increase a crowd of 20 people to 200 in a matter of minutes. The air becomes electric. Suddenly, you have 200 people listening intently to how you will answer a heckler. All you have to do is remember the attributes of 2 Timothy 2:23–26: be patient, gentle, humble, etc.

Don’t worry if you can’t answer a question. Just say, “I can’t answer that, but I’ll try to get the answer for you if you really want to know.” With Bible “difficulties,” I regularly fall back on the powerful statement of Mark Twain: “Most people are bothered by those passages of Scripture they don’t understand, but for me I have always noticed that the passages that bother me are those I do understand.” …

… Remember that you are not fighting against flesh and blood. Hecklers will stoop very low and be cutting and cruel in their remarks. If you have some physical disability, they will play on it. Try to smile back at them. Look past the words. If you are reviled for the name of Jesus, “rejoice, and be exceeding glad.” Read Matthew 5:10–12 until it is written on the corridors of your mind.

The most angry hecklers are usually what we call “backsliders.” These are actually false converts who never slid forward in the first place. They “asked Jesus into their heart” but never truly repented. Ask him, “Did you know the Lord?” (see Hebrews 8:11). If he answers “Yes,” then he is admitting that he is willfully denying Him, and if he answers “No,” then he was never a Christian in the first place—“This is eternal life, that they might know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3).

* Comfort, R. (2003). The Evidence Bible: Irrefutable Evidence for the Thinking Mind, Notes (K. Cameron, Ed.). The Way of the Master Evidence Bible (1189). Orlando, FL: Bridge-Logos.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

Jesus Values Availability

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We have finally come to the last command in the Youth stage, or the Build level of disciple-making. Availability is crucial to the mission of Jesus; no matter how gifted someone is, or knowledgeable of the Scripture, or talented, or popular… they cannot be used of God if they are not available.

The purpose for today is to encourage believers to respond to the call to follow Christ in being trained in evangelism without looking for the perfect alibi, excuse, or reason why they cannot serve. God wants wholehearted volunteers, rather than those who are reluctant, delaying, defensive, or putting it off. Availability is more rare than ability. The worker shortage in the church is not because the church is not full of capable people. It is because the church is full of people who are unwilling to rearrange their schedule around eternal values.

Something else we see in this lesson: Jesus continues to develop another generation of disciples (at the Youth stage or Build level) at the same time he was pouring into the lives of the Twelve (at the Adult stage or Equip level). Volunteers may drop off with excuses, but we must continue to recruit others along the way. After the Feast of Booths in Jerusalem (John 7:11-8:9) Jesus appointed 72 volunteers (Luke 10:1 – there are 72 according to the NIV and NLT, the NASB indicates 70). Perhaps the 72 workers were recruited by the Twelve when they went out two by two (6 [3 groups of 2] X 12 = 72). The first thing Jesus teaches these new recruits is to pray for more workers for the harvest field (Luke 10:2).

Background: Jesus’ ministry turns toward Jerusalem (Luke 9:51) and on the way he is rejected by the Samaritans as he was passing through (Luke 9:52-56). James and John wanted to call down fire on them (Luke 9:54) but Jesus uses this as an opportunity to reinforce his ministry and mission (Luke 9:56). Three would-be followers approach Jesus but he is steady on the fact that his followers cannot waiver concerning service in the kingdom.

Here are the commands at this point: FOLLOW Me & ALLOW (Matthew 8:22), FOLLOW & ALLOW, GO & PROCLAIM (Luke 9:59-60). We see this outside of the gospels (Acts 13:5, 15:36-41, 2 Timothy 4:10-11).

Opening:

  1. What was your favorite excuse for not doing something?
  2. How does Jesus respond to the excuses of these three men (Luke 9:57, 59, 61)?
  3. Of these excuses, which might you be tempted to use (comfort, social obligation, family concerns)?

Read Luke 9:57-62, 14:16-24

1. How would you define availability? Perhaps, “Making my own schedule and priorities secondary to the wishes of those I am called to serve” versus self-contentedness (Philippians 2:3-4, 20-21). Availability does not mean that you have lots of time on your hands; it requires managing your schedule and saying “no” to some good things so you can do what is best. Our two passages today mention many people who gave Jesus a bunch of excuses.

2. How do we know this passage is a call to serve and not a call to discipleship (Matthew 8:21, Luke 9:62, 10:1-2)? The three men in Matthew’s story were already disciples (Matthew 8:21). The word for “another” implies that the scribe (Matthew 8:19) and the man who wanted to bury his father are both already followers of Jesus. Each of these people were invited to be trained in evangelism and to work in the harvest field. The plow was a symbol of work. When they gave excuses for their unavailability, Jesus recruited 70 others for the work (Luke 10:1).

3. How did Peter and John display availability (Matthew 4:19-20)? They immediately left their nets (Matthew 4:20, Mark 1:18, Luke 5:11).

4. What name might you give these three unnamed disciples?

Mr. Too Quick (Luke 9:57-58)

  • How does Matthew describe Mr. Too Quick (Matthew 8:19-20, Luke 9:57-58)? Matthew identifies him as a scribe (Matthew 8:19) and a disciple (Matthew 8:21). Scribes were highly educated authorities of the Jewish Law and closely associated with the Pharisees.
  • What do you think was Mr. Too Quick’s motive for volunteering to serve (Luke 9:58)? His motive may have been popularity or fame. As an OT scholar he probably thought that by accompanying Jesus on his mission, he would share in the glory or fame of his kingdom. Jesus used the term, “Son of Man” to identify himself with the predictions of Daniel 7:13-14. Jesus connects his physical relationship to David and Abraham as their heir to the throne, so the term refers to the union of God and man in the One who would be the king of Israel. Mr. Too Quick had the right person, but the wrong timing (1 Peter 1:11), and motive.
  • Why does Jesus make references to holes and nests (Luke 9:58)? Wild animals have a place to lay their head at night, safe from natural enemies, but not so with Jesus. They would be homeless; no home and no throne.

Mr. Too Slow (Luke 59-60)

  • What did Mr. Too Slow want to do before following Jesus (Luke 9:59)? He wanted to take care of his father’s funeral. Burial was a religious duty that took precedence over studying the Law, temple services, killing the Passover sacrifice, and circumcision. Priest were not allowed to touch a dead body but could if it was a near relative (Leviticus 21:1-3). It was scandalous if left undone.
  • Jesus’ response seems insensitive but it establishes the priority of proclaiming the gospel (Luke 9:60). If proclamation of the gospel is not done, it should be scandalous to the believer.
  • What was even more scandalous, the father was likely not even dead. The phrase used was common in the middle east that emphasizes a son’s responsibility to help his father in the family business until he passed on, and handled his final affairs. It could have been a long time of delay if the father was still young and healthy. Mr. Too Slow was motivated by materialism.
  • What did Jesus mean by “allow the dead to bury their dead” (Luke 9:60, Matthew 8:22)? It was a proverbial figure of speech meaning, “let the world take care of the things of the world.” Basically, spiritually dead people (Luke 15:24, 32, John 5:25, Romans 6:13, Ephesians 2:1, 5:14) make great morticians. They are capable of performing these tasks, but YOU go and do that which only a believer can do, share the gospel.
  • What did Jesus command this man to do (Luke 59-60)? FOLLOW, ALLOW, GO, and PROCLAIM are aorist tense which indicates urgency, leave now. The present tense indicates that we keep on proclaiming.

Mr. Too Easy (Luke 9:61-62)

  • What did Mr. Too Easy want to do before putting his hand to the plow (Luke 9:61)? He wanted to say good-bye to those at home. This seems harmless enough but it appears this guy did not have the strength to break away from loved ones; being too emotionally tied to family relationships. Consider what Elisha did when Elijah met him (1 Kings 19:19-21). I hope you noticed a significant difference between Elisha and Mr. Too Easy. There was no turning back for Elisha whereas Mr. Too Easy may have been persuaded to not follow and serve Jesus.
  • This idea is supported by the phrase “to say good-bye,” which signifies “to set apart or assign, as a solder to his post.” It carries the idea of deployment, sent out with orders. He was looking for his orders and last instructions from his family rather than Jesus.
  • Notice the words in “Lord, first, me” (Luke 9:61). “I will follow you, but first permit me” – It could be he is really saying, “I will follow you, but first me.” There can never be “me first” when it comes to following and serving Jesus; there are no “buts.”

5. What kind of people are not fit for the kingdom of God (Luke 9:62)? This is certainly a word picture in the NT, a farmer who wants straight rows continues to look ahead. The text literally says, “looking at the things behind.” “Not fit” would indicate “well-placed, suited for, adapted to,” which could indicate an inconsiderate impulse, conflicted duties, or a divided mind. Jesus wants total commitment, not just adding him to an already complicated and full life. The NIV adds the word “service” in the kingdom of God, but the word is not in the Greek NT.

6. Did Luke record the outcome of these conversations (Luke 10:1)? It may be that these three did not respond positively to Jesus’ invitation, so he recruited 70 “others.”

7. How can we increase the number of laborers in God’s harvest field (Luke 10:2)? Prayer in the key.

8. What do you think about this quote from Chuck Swindoll?

Anyone who sets out to serve Christ can be sure that many escape routes will appear so that you can relinquish your responsibilities. Voices will call out to you to cut inches off the cross. Twelve legions of angels stand ready to deliver you from the path of sacrificial service.

9. How do you determine God’s call for service in your life?

10. How has this command impacted your soul; your mind [thoughts], will [decisions], and emotions [feelings]?

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

Building Compassion

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This lesson deals with Jesus building into the lives of the disciples a character trait that is necessary for reaching people with the gospel. The disciples needed to learn about compassion. A lack of compassion will cause disciples to not see the needs of people around them, and will prevent them from engaging people in hopes of sharing the gospel with them. Jesus’ mission was to seek, serve, and save the lost (Matthew 20:28, Mark 1:28, 10:45, Luke 4:43, 19:10).

Read Matthew 9:9-13

Once these two pairs of brothers committed to follow Jesus in order to be trained in evangelism (Luke 5:1-11), Jesus led them into one of the cities near the Sea of Galilee. A man full of leprosy saw Jesus and bowed down before him. While not being demanding, this outcast acknowledged the sovereignty of Jesus and his power to heal him, saying, “Lord, if you are willing, you can make me clean” (Matthew 8:2). Mark says that Jesus was moved with compassion, and proceeded to heal him (Mark 1:41). Immediately the man was cleansed and he was told to go to the priests so they could verify the cleansing and announce to the nations that the Messiah had arrived (Matthew 8:1-4, Mark 1:44, Luke 5:14, Leviticus 14-15).

The theme of compassion is a thread which runs through this level of disciplemaking. Jesus appealed to Hosea on two different occasions to stress the importance of showing compassion (Matthew 9:13, 12:7). Cleaning this man with leprosy was followed by a lot of publicity (Matthew 8:4, Mark 1:44-45, Luke 14-15).

Jesus ended this first tour through Galilee by forgiving and healing a paralytic (Matthew 9:1-8, Mark 2:1-12, Luke 5:17-26). Jesus showed concern for more than man’s physical well-being (Matthew 9:2-6, Mark 2:5-10, Luke 5:20-24) because he came to save those who were lost.

The command for the day (the third in this level) is to GO (Matthew 9:13) and LEARN (Matthew 9:30).

1. What was Matthew’s occupation (Matthew 9:9, Luke 5:21)? He was a tax-collector or publican, who served the Roman empire against his own people. While he owned his own franchise, his first loyalty was to Rome. He collected taxes for Rome and kept anything above that for himself. He basically had a license for extortion, backed by the power of the Roman army. As you can imagine, he was a despised man, considered a traitor by his own people. They accepted bribes from the wealthy which made the common people hate him even more. A man like Matthew was barred from the synagogue and forbidden to have social contact with the Jews. He was on the level of unclean animals.

2. What did people think about that profession in Jesus’ day (Matthew 9:9, Luke 3:12-13)? Matthew himself gives five little words to describe his formed character, “Sitting at the tax office.” This phrase marked him as the most despised, vile, corrupt man in Capernaum. The fishermen likely thought that because of his profession, Matthew was an unlikely candidate for disciple training.

3. What was Jesus inviting Matthew to do (Matthew 9:9, 4:19, Mark 1:17)? Jesus invited Matthew to join these fishermen that he was training to fish evangelistically for men.

4. Did Jesus know Matthew before giving his this call to be trained in evangelism (Luke 19:1-10)? It seems obvious that Matthew had investigated the claims of Christ and placed his faith in him before signing up for this evangelism training. Jesus’ first encounter with another tax-collector was to bring him to the place of repentance for salvation (Luke 19:1-10, Luke 3:12-13). Jesus focused on getting lost people saved before training them to win others to faith in Christ.

5. Did Matthew accept Jesus’ invitation (Matthew 9:9, Luke 5:28)? That simple call was enough for Matthew to turn his back on everything he was and possessed. Notice that Matthew was too humble to even mention his name in the story. He knew that once he left his post, he would never be able to return to his tax-collecting position. Of all the disciples, Matthew appears to have made the greatest sacrifice of material possessions, yet he makes no mention of it in his gospel. Following Jesus is costly and not just another add-on to an already busy life.

6. What was the first thing that Matthew did after enrolling in Jesus’ evangelism school (Matthew 9:10, Luke 5:29)? Luke is the one who mentions Matthew throwing this party at his own expense. But catch what is happening, Matthew has all these lost friends, who are also outcasts, and now he has the opportunity to influence this crowd with the message of the gospel. He was building evangelistic bridges, which shows a lot about Matthew’s heart; he wanted his buddies to hear the gospel, too.

7. Who was invited to this party hosted by Matthew (Matthew 9:10)? Matthew’s old co-workers. Jesus intentionally wants his disciples to spend time with people who are not near to God. This was not a one-time happening, but Jesus regularly spent time with the riffraff of society (Matthew 11:19). Jesus was called a friend of tax-collectors and sinners. Jesus wants us motivated to reaching our circles of influence.

8. Who objected to the guest list (Matthew 9:11, Luke 5:30)? The religious leaders. This may happen ever today!

9. How did Jesus answer their accusatory question (Matthew 9:11-13, Luke 5:30-32)? He answered with a logical argument (Luke 5:31b), Scripture (Matthew 9:13), and mission (Luke 5:32).

10 The argument from LOGIC: It is so simple, a doctor doesn’t surround himself with healthy people, but goes to where they are sick! The Pharisees where experts in diagnosing the sinful condition of others yet had no desire in providing a cure. We are not suppose to disassociate ourselves from lost people (1 Corinthians 5:9-11, John 20:21). Every believer has a spiritual Hippocratic Oath!

11. Is the fear of being contaminated by unbelievers a valid concern? Fulfilling the Great Commission demands that we be in proximity with lost people. There is no impact without contact. As a doctor takes precautions to not get infected with the disease, we too must take precautions. There is a danger in identifying with the culture when the Christian is minimally involved with other believers. We can be absorbed back into the darkness. We are to be IN the world yet not OF the world (John 17:16, 18). We are good for nothing if we are no longer salt and light (Matthew 5:13).

12. What did Jesus command these Pharisees to do (Matthew 9:13, Hosea 6:6)? To GO and LEARN about compassion. LEARN is aorist imperative which denotes urgency. The phrase was familiar to these rabbis because they used it to rebuke those who did not know that which they should have known.

13. The argument from SCRIPTURE (Hosea 6:6): Hosea was a prophet to the Northern Kingdom between 755-717 BC during the last days of King Jeroboam II (as they were enjoying political peace and material prosperity, they also had moral corruption and spiritual bankruptcy). After Jeroboam died (753 BC) anarchy prevailed (4 of 6 kings were assassinated in 20 years) and Israel declined rapidly. The prophet of the day warned against moral decline and their breach of covenant with God. Judgment was coming, soon. (See 2 Kings 14-20, 2 Chronicles 26-32 for historical perspective).

God used Hosea’s personal experience of an adulterous wife to illustrate Israel’s spiritual adultery. They were going through religious motions but their hearts were not in it, they didn’t love God or other people. The form and ritual became more important than substance. God wanted a spirit of compassion and forgiveness in contrast to their judgmental and condemning attitudes.

The Pharisees were the apostates of Israel whose focus was on preserving the temple ceremonies while forsaking the substance of it. Truly redeemed people have a heart that become increasingly tender toward God and lost people. It is easy for us to fall into this same trap! Don’t get all wrapped up in the performance trap of doing things for God without a heart of compassion for others. Don’t let your heart grow cold. Are you growing in tenderness toward lost people? Do you ache for lost family and friends? Are you getting bolder and more creative in your personal witness?

God is never pleased with religious routine and activity that does not come from a heart of compassion for other people.

14. What does the word “compassion” mean (Hosea 6:6)? It means “to be compassionate” in the Old Testament, but Matthew uses the Greek word meaning, “an outward manifestation of pity, it assumes need on the part of the one who receives it, and resources adequate to meet the need on the part of the one who shows it” (Vines, page 403). God is rich in mercy (Ephesians 2:4, Titus 3:5).

The word also is used in the NT meaning, “taking another person’s condition or situation into the bowels” (Matthew 9:36, 14:14, 15:32, 18:27, 20:34, Mark 1:41, 6:34, 8:2, 9:22, Luke 7:13, 10:33, 15:20). Compassion make your sick to the stomach. Compassion is fully identifying with another person (terror, grief, sorrow, pain, agony, despair, humiliation, shame, hopelessness, fear, lostness). The Pharisees made no emotional connection.

Biblical compassion moves you to action. Pity is often used to feel bad for another but does nothing; compassion calls the heart to action.

15. The argument from MISSION (Matthew 9:13, Luke 5:32): The Pharisees were likely jealous that Jesus claimed to be the Messiah and did not spend time with the self-righteous, religious establishment who were unaware of their falleness. He articulated his mission and target audience: sinners who are in need of repentance.

We need to stay on God’s mission, too. God could have saved us and taken us home, but we are here on this planet because we have work to do. The church doesn’t exist for itself, but for those who are outside of the church. It is not a country club for saints but a hospital for sinners. Avoid “koinitis” which is a perversion of koinonia (fellowship, sharing a common life).

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]