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THE SERMON ON THE MOUNT

Let’s get one thing straight before we look at the sermon on the mount. I am a gospel

preacher! I am not a Hebrew or Greek scholar, nor am I a pretentious theologian believing

myself to be an authoritarian. My main objective in writing this narrative is to aid the average

Bible student in understanding the sermon.

Jesus came into the world to save sinners (1 Tim. 1:15). When he selected the apostles, he

chose simple men who could keep it simple. What use is a sermon that soars above the

understanding of the listeners.

I am an admirer of men with great minds. I just was not blessed to be one of these men.

Howbeit, I believe one must do his best with the talents God has given him. As a student, I’m

not looking for instructions that are complex or new. After all, Solomon proclaimed, “There is

no new thing under the sun” (Eccl. 1:9).

This narrative is dedicated to men like J.D. Polk, Ron Thomas, Mark Bass, Jimmy Canup,

Paolo Di Luca, Perry Cotham, and the many others past and present that have served God with

diligence. It is also dedicated to those saints that stand firm for the church. Men and women,

both, serving simply out of their love for Jesus. This includes that little old grandma that opens

her Bible when the sermon is preached, writes down a few notes, and goes home to contemplate

on what had been said. It is written to encourage that young married couple putting the church

first or the grieving widow looking forward to the Homecoming.

So, I pray the reader will not be too critical, but enjoy the contents. I want others to

understand the importance of the Lord’s teachings on that mount. It did not happen by accident.

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Every word was patiently planned long before it was ever orated. This was the launchpad for the

Lord’s ministry. This was the greatest sermon ever preached!

CHAPTER ONE

“BLESSED ARE”

(Matt. 5:3-12)

“Blessed are the Poor in Spirit”

The backdrop of this amazing sermon is near the small fishing village of Capernaum. A massive

crowd makes their way up the mountain traditionally called the “Horns of Hattin.” It is evening

time and Jesus edges further up the mountain to be in solitude while He prays to His Father.

After all night bowed in prayer, Jesus precedes down the mountain a little ways and

converses with His apostles. It is currently that He names the twelve. Shortly, thereafter, he

stations Himself at a location where He could be both seen and heard by the masses. In silent

anticipation, the multitude await to hear the voice of the great healer.

Some were blind, while, others were lame and deformed. Many had travelled even beyond

Jordan for the chance that their pains and infirmities could be healed. They followed Jesus by

the thousands. Though they were confused about His identity; He was the light that gave them

hope.

One could only guess what it must have been like on that mountain side. The robes of the

people would had been drenched in sweat. Some had carried family and friends for miles on

beds and carts. Others held the arms of loved ones as they followed a voice whom they believed

could give them back their sight, their lives, their dignity.

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Soon the Lord would set Himself down, motioning for the twelve to gather close to Him.

While they took their rightful places at His side, He arose. Every eye gazed upon Him. Every

ear was ready to hear what the Master had to say. In eager anticipation, the Lord orates the most

beautiful words ever echoed into the hearts of men.

“Blessed are the poor in spirit: for theirs is the kingdom of heaven.” The carpenter’s son

begins His address by focusing on the humble. Most of them gathered on that hillside

understood perfectly well what the Lord meant. Jesus was speaking about the unfortunate, the

meek, the humble. Those who put all their trust in God. Those who were depended upon His

grace.

Thousands listened to the Master on that day. Yet how could a man’s voice be heard by all?

Howbeit, not one word fell to the ground. Between the breaks in His sentences, there was

silence. Every man, woman, and child on that crowded hillside were perplexed by the words of

the Nazarene.

Poverty was a way of life for most of the people in and around Galilee. Jesus, however, was

not speaking about physical poverty, but a poverty of the heart. Solomon declared, “Better it is

to be of an humble spirit with the lowly, than to divide the spoil with the proud” (Prov. 16:19).

The man, who appeared before the masses on that hot and sultry day, knew better than any

what it meant to be humble (Phil. 2:8). From a throne in heaven to a pauper’s existence, Jesus

had travelled many miles. Now these words were to become the central theme of His mission.

“Theirs is the kingdom of heaven.” In the minds of the religious leaders of Christ’s day, the

poor had no hope of eternal bliss. Even Jesus would remark that the Pharisees made heaven

unreachable (Matt. 23:13). They had placed emphasis on material wealth and prosperity to the

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point that they categorized the poor with sinners. Now, the Messiah was proclaiming what the

prophets of old had taught (Isa. 29:19; Dan. 4:27).

Humility is not so easy to achieve for the clear majority who dwell beneath the stars. Our

pride often stands in our way. Hence, for a penitent sinner, his or her hope rests in the bosom of

Jesus.

The beauty of Christianity is found in the God who left His home in heaven to come and die

for the sins of mankind. Therefore, John three and verse sixteen becomes the basis of our faith.

God not only loved the world, but, He so loved the world. A world that despised Him,

persecuted Him, and eventually nailed Him to a cross; this is the world for which Christ died.

“Blessed are they that Mourn” (vs. 4)

As the Lord finishes His first sentence, He glares at the audience. I picture Jesus gazing at the

tears being shed by many. Some had tears of pain. The hurt that comes with sickness. Still

others are touched by the comforting words of Christ as He spoke.

While He lovingly views their tears, and feels their pains, He exclaims, “Blessed are they

that mourn: for they shall be comforted.” Every person desires the pain to stop. Those

suffering in the crowd wanted relief. They wanted comfort. In that moment in time, Jesus gave

them hope.

In that crowd could had been a young widow grieving over the loss of her husband. In

another section, a father might had been burdened with the tragic death of his son. Jesus Himself

knew that a few years later He would have His Gethsemane. Jesus understood the crowd. This

intimate compassionate understanding of the masses moved Jesus (Jn. 9:36).

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“For they shall be comforted.” Comfort seems to be far removed from the poor and

destitute. Jesus speaks assurance that they will be comforted. The same promise given by Isaiah

to their forefathers if they would had trusted in God (Isa. 61:2, 3). The promise of comfort to the

oppressed would be stated on several occasions by the Lord (Matt. 9:22; Mark 10:49).

Christ, the Immanuel, suffered hardship so that we might have comfort. He would even

pronounce at one time, “The foxes have holes, and the birds of the air have nests; but the Son of

man hath not where to lay His head” (Matt. 8:20). Yea! The Savior, who died for mankind,

showers the righteous with comfort.

“Blessed are the Meek” (Matt. 5:5)

After a brief pause, Jesus moves to the next beatitude. “Blessed are the meek: for they shall

inherit the earth.” The carpenter’s son from Nazareth presents a strange paradox. How could

the meek inherit a world owned by giants?

The meek are peacekeepers. He is opposed to war and bloodshed. History presents men of

power and violence winning wars and conquering nations. Jesus speaks otherwise. He states

that through gentleness the world could be conquered.

There are many who misinterpret the Lord’s teachings on meekness. There were those who

thought that Jesus was going to build a physical kingdom in the city of Jerusalem restoring the

nation of Israel. They believed firmly that the tyranny of Rome would crumble, and the glory of

their fathers would return.

The Lord had no intention of rebuilding what had already been demolished. In fact, Jesus

predicts in Matthew twenty-four the destruction of Herod’s temple. The simple message He

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presented focused on the meek receiving God’s blessing. Whereas, the contentious, arrogant,

and proud inhabitants of this earth would inherit nothing but hellfire.

“Blessed are they that Hunger and Thirst for Righteousness” (vs. 6)

There were many that stood on that hillside in the hot sun hungering and thirsting. A mother

giving her child a drink may have caught the eye of Christ. Yet, this beatitude focused on the

spiritual and not the physical. Though he could feed the multitude miraculously, He speaks of

the spiritual satisfaction when one truly seeks after righteousness.

It is a fact that many followed Christ for the bread and the fishes (John 6:26). Howbeit, let us

not be so quickly to judge. Imagine the multitude of unselfish people present before the Lord

that just wanted relief from their misery. Whether it was the man with the withered hand, or the

penitent leper; Jesus healed them.

Solomon exclaimed, “For the Lord giveth wisdom: out of His mouth cometh knowledge and

understanding. He layeth up sound wisdom for the righteous: he is a buckler to them that walk

uprightly. He keepeth the paths of judgment and preserveth the way of his saints. Then shall

thou understand righteousness, and judgment, and equity; yea, every good path” (Prov. 1:6-9).

The proverbial writer postulates the truth concerning righteousness. It is something that must

be sought after, acquired, and, then, applied. It is the gift of knowledge. The true Christian finds

it and shines it. Within the illuminating presence of God’s word is found the greatest

nourishment for the mortal soul--- RIGHTEOUSNESS!

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“Blessed are the merciful” (vs. 7)

With the first four blessings, Jesus had the attention of every soul present. Now He vocalizes

the word, mercy. A word with little meaning among the leaders of Israel at the time. The

common man longed for it. He lived his days in hope of it. On that hill two thousand years ago,

stood the only person that could give it to them (1 Pet. 2:10).

“For they shall obtain mercy.” During the days of Jesus, the Jews held to many false

doctrines. One was the error of inherited sin. It was commonly thought that if one had an

illness, infirmity, or a disability, it was brought about by sin. The Lord’s disciples asked Him

concerning the blind man, “Master, who did sin, this man, or his parents, that he was born

blind?” (Matt. 9:2).

Even more evident is the cry of the two blind men, the woman from Canaan, and the man

with the lunatic son (Matt. 9:27; 15:22; 17:15). In each incident, the cry for mercy entered the

ears of Christ. We learn from Christ that compassion breeds mercy. They came seeking a

miracle and were healed both physically and spiritually.

Yes, they sought mercy. They found none at the temple gates pleading for a few coins to feed

their bellies. They wailed on the roads throughout Galilee begging for mercy. How little did

they know that on another hill, Golgotha, mercy would finally be granted to a world of sinners.

Orating this beatitude, Jesus expounds upon the concept of mercy. It is not just believing in a

God who is merciful, but, to obtain mercy; one must be merciful.

True religion is active. Throughout the Lord’s ministry He stressed activity in giving,

forgiveness, and in every walk of life (Matt. 7:6-11; 10:8, 6:12, 25:34-36). Never forget that

being a Christian is not about passivity, but activity.

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In short, to obtain mercy and forgiveness, one must be willing to show mercy to others. This

is a mystery that very few can grasp. Our stubbornness to hold grudges, gossip against others,

and lack of mercy harms the church and the soul.

“Blessed are the Pure in Heart” (Matthew 5:8)

One can just see Jesus wiping off the sweat trickling across His brow. As He stares into the

eyes of the multitude, He says, “Blessed are the pure in heart: for they shall see God.”

Purity is a virtue. Solomon wrote, “There is a generation that are pure in their own eyes,

and yet is not washed from their filthiness” (Prov. 30:12). Paul exclaimed, “Now the end of the

commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned”

(1 Tim. 1:5).

On that mount, Jesus, the purest person even to set face on earth, speaks of purity. The kind,

generous, and loving believer will be rewarded for his or her pure living. The audience of the

needful were given hope.

We are all aware that poverty and disease yields ill effects. At the same time, our infirmities

become a catalyst to purity. It motivates a person to focus on doing good and living for God.

“They shall see God.” When John wrote his gospel, he scribed, “No man hath seen God at

any time; the only begotten Son, which is n the bosom of the Father, he hath declared him” (Jn.

1:18). Jesus would declare, “He that hath seen me hath seen the Father” (Jn. 14:9).

Men spoke of purity (Psa. 24:4; Prov. 20:9; and Phil. 4:8). Men spoke of seeing God. Who

would not desire to be like Enoch and Elijah? Two men who never saw death because of their

faith in the Almighty (Gen. 5:24; 2 Kings 2:11).

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As Christians, we desire not only to see God, but live eternally with Him. That hope offered

to the apostles in John fourteen. That bold statement made by Paul, “For I am now ready to be

offered, and the time of my departure is at hand. I have fought a good fight, I have finished my

course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which

the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them

also that love his appearing” (2 Tim. 4:6-8).

“Blessed are the Peacemakers” (Matt. 5:9)

I imagine there were several soldiers on that hill keeping a careful watch on the masses.

Like others, they were also curious at the words of Jesus. It may be that when Jesus made this

proclamation, He was staring at one. Fully suited in his Roman garb, he stands erect, motionless,

but always on guard. The words brought forth from the Son of man were not revolutionary, but

soothing.

“For they shall be called the children of God.” Jesus makes it clear that God’s children are

peacemakers. They pursue peace and do their best to keep the peace. To the Hebrews, the word

“peace” was part of the salutation, and when exiting a home, it ended the visit (Luke 10:5; Jn.

20:26).

To be called a child of God was an unfamiliar phrase to many of them. The elderly

remembered being termed the “children of Israel,” and “Jacob,” and even, “the children of men”

(Ezek. 37:21; Ezek. 31:14; Exodus 19:3); but, to be called a child of God was indeed a great

thing.

“Who was this man who made such a proclamation?” “Who gave Him the right to dictate

the terms and conditions of being called a child of God?” Often His disciples would be

speechless at the many remarks made by Christ to the masses. The man, the words, the authority

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convinced them that Jesus was more than a carpenter’s son.

Christ expressed to mankind the true nature of God. Though He conquered many nations,

and was often forced to take vengeance on the nations of Israel and Judah, God loved His

creation. As a lover of men, God wants His creatures to pursue peace. Not a peace that must be

defended by the sword. Violence only breeds violence. Yet, a peace that allows one to turn the

other cheek, walk the extra mile, and sacrifice his life for others.

Jesus speaks of the peace that passes through the clouds of human logic, and rests upon the

hand of a loving God. “The Lord will give strength unto his people; the Lord will bless his

people with peace” (Psa. 29:11). It is this mysterious peace that soothes our pains, comforts our

hearts, and guides our thoughts. It is indeed a peace “which passeth all understanding” (Phil

4:7).

Can a soldier carry the banner of peace? I came from a military family. My father, mother,

brother, and myself served in the armed forces. I always pondered if it was proper for a

Christian to tote a weapon into battle with the intent to kill the enemy. The slogan,

“For God and country,” is at the heart of military ethics.

In the Bible, we find military personal serving Christ, and keeping their allegiance to their

country. The Philippian Jailer was never told to resign (Acts 16:25-40). The centurion in

Matthew chapter eight was told by Christ to “Go thy way; and as thou hast believed, so be it

done unto thee” (Matt. 8:13). He was never told to strip off his uniform or position.

We need to be proud of our men and women who serve in the armed forces. They defend our

borders and travel off to foreign lands fighting against tyranny. They are peacekeepers.

Like the soldier, we also carry a weapon into battle. It is the sword of the Spirit (Eph. 6:17).

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It not only penetrates the flesh, but the heart of man. The sword of peace brings about the

greatest victory.

“Blessed are the Persecuted” (vs. 10)

One can just imagine the Lord staring into the eyes of the apostles as this blessing is orated.

Through His Divine wisdom, Jesus knew that only one of the twelve would not be martyred.

Paul proclaimed, “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2

Tim. 3:12).

“Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of

heaven.”

Throughout history the righteous endured persecution. Elijah, Elisha, and so many others

endured afflictions for the sake of remaining righteous. Jesus was clear and precise on this topic.

If you are going to follow Me, you will be persecuted. If you are going to keep my

commandments, you are going to be persecuted.

“Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom

of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all

manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is

your reward in heaven: so persecuted they the prophets which were before you” (Matt. 5:10-

12).

Robert Louis Stevenson once wrote, “A friend is a gift you give yourself.” Christ was a true

friend to these men. For three and a half years, the Lord showered these men with enough love

to turn the world upside down.

The persecution was not always physical. Much of it would come verbally, “and shall say

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all manner of evil against you falsely.” It would be nice to think that most people have

integrity, and that they would be honest. Sadly, the world is full of liars. People so willing to

ignore the truth and propagate lies. It was chief Red Cloud, the last great Sioux chief, that

proclaimed, “They made us many promises, more than I can remember, but they kept but one-

they promised to take our lands, and they took them.”

“For my sake,” was a phrase they became familiar with. Physical, mental, and emotional

abuse they would have to endure. They would be despised by some, rejected by others, and

suffer horrific deaths centered on their love for Jesus.

CHAPTER TWO

“SALT & LIGHT”

(Matt. 5:13-16)

“Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be

salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of

men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men

light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that

are in the house. Let your light so shine before men, that they may see your good works, and

glorify your Father which is in heaven.”

“Ye are the salt of the earth”

The Aramaic language orated from the lips of Christ was like poetry in the ears of the masses.

Each sentence drew the crowd closer to Him. His words were clear and precise. The declaration

of salt is centered on a question: “If the salt has lost his savour, wherewith shall it be salted?

The usage of salt was many in the First Century world. The main use of salt was for

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preservation (Isa. 30:24). Ezekiel records that it was used in his day as an antiseptic (Ezek.

16:4). It was also used by the priest when they sacrificed to God (Num. 18:19; 2 Chron. 13:5).

If salt lost this quality of preserving, it would be deemed useless. Jesus says it would be

“good for nothing.” Let’s make it clear, that Jesus is speaking metaphorically. The salt

represents the Christian influence. If for whatever reason a Christian loses his or her faith, it

would have an impact on the community.

When John addresses the seven churches of Asia in Revelation chapter two and three, he

speaks of their failing influences. Where are the seven churches today? They do not exist.

Why? Because the “salt had lost his savour?”

There are many things that can dilute the salt of a believer. One growing problem is

pornography. The internet makes it available. Nevertheless, it is sinful. It seeds lustful desires

and brings shame upon the recipient. Like Joseph, men need to run from it.

Also, laziness is a deterrent to the cause of Christ. Do you know why many churches have an

attendance problem? LAZINESS! People would rather stay home and watch television in the

luxury of his or her favorite chair than worship in the presence of God.

Skim through the Bible and see how often people make excuses to God. Jesus speaks of two

excuse makers in Matthew eighteen. Both excuses were not accepted by Jesus. Brethren, excuse

makers constantly hinder the growth of the church.

It is hard to accept that a salt less Christian does more harm than good. Jesus said it best,

“Have salt in yourselves, and have peace one with another” (Jn. 9:50b). That member who

angrily leaves the church will often speak out against the bride of Christ. Instead of being a

beacon of light, he will become a cloud of darkness. Which brings us to the second thought

concerning influence.

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“Ye are the light of the world” (Matt. 5:14).

I can’t help but think that the Lord was looking at Judas when He made this statement. He

exclaims that a “city that is set on a hill cannot be hid.” Judas was a loner. He never fit in with

the other apostles. He was always critical, a manipulator, and a thief (Jn. 12:6).

To shine as a city, each believer must shine in unity. One person shining alone will not

accomplish much. It is every Christian shining together.

Repeatedly, Jesus is personified in the scriptures as the light (Jn. 1:1-5; Matt. 4:6; Lk. 1:79).

In this beautiful ballet, Christ is our Sun, and, we in turn, are like the moon. We reflect the

image of Christ.

“Neither do men light a candle, and put it under a bushel, but on a candlestick: and it

giveth light unto all that are in the house.”

Who would light a candle and hide it under a bushel? It would not only be foolish, but

dangerous. If the light is not wanted, it is simply blown out.

Jesus tells that a lit candle is placed on a candlestick to illuminate a room. The influence of

that light touches everyone within that sphere. Hence, showing the influence of a Christian in an

ungodly world.

“Let you light so shine before men, that they may see your good works, and glorify your

Father which is in heaven.”

“Light, good works, heaven!” These sensible words allowed the audience to view the true

meaning of the Lord’s teachings. The Lord was talking about the works of righteousness. The

influence that doing good has on others.

A few years later, the apostles would become beacons of light. Their works would begin as a

small spark in Jerusalem and sweep as a forest fire throughout the rest of the world. A light that

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would never be quenched.

It is interesting that the light that shined two thousand years ago did not begin in a church

building. We sometimes feel that the building is the place where the light shines. The light that

truly shines is manifested in the valleys, hills, and streets. It was not based on the philosophy of

people coming to us, but ourselves going to the people.

Brethren, are we outshining ecumenical churches? We speak out against the mega-church

philosophy yet do little about our own growth. Many ministers feel more like undertakers than

gospel preachers. They are simply present to prepare the local congregation for burial.

How often have you heard, “You need to attend our church, we have so many things going

on?” How often have you bragged about the Lord’s church? Our dislike for a few bad seeds

clouds our perspective of the righteous. Brethren, the church is the only ark available to a

drowning world. It is also the bride of Christ. To be ashamed of the bride or to speak ill of her

is self-suicide. There is no salvation outside the church. Don’t attach a millstone around your

neck by speaking ill against that which is holy.

In short, you are either a light, or an extinguisher of light. Negativity and criticism nails Jesus

to the Cross (Heb. 6:6). It is sinful, and displeasing to a vengeful God.

CHAPTER THREE

THE LAW

(MATT. 5:17-48)

“One Jot or One Tittle”

“Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but

to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no

wise pass from the law, till all be fulfilled” (Matt. 5:17, 18).

One thing that makes this sermon so great is that it is mission oriented. There is no beating

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around the bush with Christ. No matter what others may say, Jesus came not to destroy but to

fulfill. The law and the prophets pointed to an eternal kingdom and the coming of the Messiah.

The pronouncement of the “jot” and “tittle,” were two particles of the written Greek

language. Every little punctuation mark was inspired by God (2 Tim. 3:16). There was nothing

trivial in the Law. Every story, example, and narrative were signed and delivered by the Holy

Spirit.

Jesus, within his thirty-three and a half years upon this earth, kept the law. His life

exemplified the true meaning of the spirit behind the law. Howbeit, when Jesus was crucified, so

did the law (Col. 2:14).

“Whosoever therefore shall break one of these least commandments.” It was typical for the

Pharisees to accuse Jesus of breaking the law (Matt. 15:2; Mark 2:16). Jesus response was to

undermine their authority. They had equated their traditions with the Law (Matt. 15:3).

Christ condemned the Pharisees for making a mockery of the law (Matt. 23:13). Their evil

plots were a constant threat to the Lord and His disciples (Matt. 21:15, 22:15). Even though this

religious sect would vanish in history; their seed of unbelief still resides within the hearts of

many.

Yet, let us not be so harsh. There were men like Nicodemus and Gamaliel who exhibited

wisdom and favoritism toward Jesus. Then there was Paul. He proclaimed, “Which knew me from

the beginning, if they would testify, that after the most straitest sect of our religion I lived a

Pharisee” (Acts 26:5).

Among the people standing on that hillside were scribes and Pharisees. Their attached

phylacteries made them recognizable to Jesus, along with their robes of purple and white. They

would not speak out nor cause a scene because of the masses. In perspective, they were cowards.

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Most of their dirty work happened in secret.

“He shall be called least in the kingdom of heaven” (Matt. 5:19). Who shall be called least?

Jesus states that the person who breaks the law and teaches others to do so is dishonorable.

The biblical comparison between “least” and “greatest” becomes an integral part in the

teachings of the Messiah (Matt. 11:11; 13:32; 18:4; 23:11; 25:40; Lk. 17:28). Greatness in the

Lord’s kingdom is attained by servitude and obedience, not by pride and arrogance. Greatness is

a reward for faithfulness.

“For I say unto you, That except your righteousness shall exceed the righteousness of the

scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Matt. 5:20). It

would not be hard to imagine the expressions on the faces of the Pharisees. A group believing

themselves to be at the top of the hierarchical structure of the Jewish nation are ridiculed.

Christ addresses the concept of righteousness. He immediately excluded the Pharisees from

the kingdom. He also challenges the crowd to question their faith. The word is EXCEED! Your

practice, commitment, and faith must exceed what is demonstrated by the Pharisees. The

Kingdom of God is demanding.

“Ye Have Heard”

In this section of the sermon, Jesus imposes the statement “ye have heard” to separate truth

from error.

Reconciliation: “Ye have heard that it was said by them of old time, Thou shalt not kill; and

whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is

angry with his brother without a cause shall be in danger of the judgment: and whosoever shall

say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool,

shall be in danger of hell fire. Therefore if thou bring thy gift to the altar, and there

rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and

go thy way; first be reconciled to thy brother, and then come and offer thy gift. Agree with thine

adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver

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thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I

say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost

farthing” (Matt. 5:21-26).

Jesus begins this part of His dialogue focusing on the fifth commandment (Exodus 20:13).

The Pharisees had foolishly misinterpreted the law. The Mosaic law commanded that the

murderer be put to death (Lev. 24:21; Num. 35:16).

Glaring into the eyes of the masses, Jesus exclaims, “BUT I SAY UNTO YOU!” Who

better to expound upon the law than the one who verbalized it to Moses on the mount?

Three specific condemnations are given. First, “That whosoever is angry with his brother

without a cause shall be in danger of the judgment.” This anger was seeded in Cain when he

slew his brother Abel (Gen. 4:5-8). It was Solomon who wrote, “Be not hasty in thy spirit to be

angry: for anger resteth in the bosom of fools” (Eccl. 7:9).

Jesus states that anger without cause will bring a man before the judgment seat. The

Pharisees would had denied this stating that an actual crime had to take place before a man could

be brought before the magistrates. They would fail often by not grasping the spiritual

applications demonstrated by Christ.

Second, “and whosoever shall say to his brother, Raca, shall be in danger of the council.”

The term “raca” is a Syriac word that implies that one is vain, or empty headed. By verbally

stating such an insult, that person should have to stand before the Sanhedrin, the highest court of

Israel at the time of Christ.

Third, “but whosoever shall say, Thou fool, shall be in danger of hell fire.” Only the person

who was accused of the greatest crimes was called a fool. One must note that these names are

verbalized to the innocent person, “without cause.”

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Anger and hate murder the soul. Innocent people are often accused and convicted by bitter

council. Three years later, such accusations would be laid against Christ nailing Him to a cross.

Being in danger of hell fire is the ultimate penalty against those who accuse the righteous.

Being angry at a brother, calling him, “Raca,” and ultimately labeling him as a fool brings swift

destruction.

“Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath

ought against thee” (Matt. 5:23). Jesus with such grace, offers the true solution to injurious

feelings harbored against a brother. “The one harmed must seek to heal!”

The altar of God is the place of forgiveness, worship, and praise. The children of God are

obligated to reconcile differences. God says, “Don’t come to my altar asking forgiveness when

you have not set things right with your brother!” This will be further emphasized in Matthew

6:14, 15.

One who has the inability to forgive, will not be forgiven. It is by far the number one

problem in many churches today. Brethren holding grudges against brethren. Instead of seeking

reconciliation, he or she leaves avoiding the conflict. Congregations, so willing to grow by any

means, damper the plea for the erring to return home and reconcile. The church suffers! The

individual suffers!

“Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the

adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast

into prison” (Matt. 5:25). This statement centers on the word “friendliness.” The idea is that

reconciling with a brother or sister is to restore the relationship. This is accomplished “whiles

thou art in the way with him.” In other words, before it is brought before the Sanhedrin.

It is imperative for Christians to grasp this teaching. We often think that reconciliation is

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simply saying sorry. After that, we have no more dealings with that offensive brother or sister.

This attitude is in opposition to the Lord’s instructions.

“Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the

uttermost farthing” (Matt. 5:26). Man pays for his disobedience. The farthing was equal to two

mites. Such a small amount, but points to the fact that one will pay the ultimate price for having

such a disposition.

Lust: “Ye have heard that it was said by them of old time, Thou shalt not commit

adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath

committed adultery with her already in his heart. And if thy right eye offend thee, pluck it

out, and cast it from thee: for it is profitable for thee that one of thy members should perish,

and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it

off, and cast it from thee: for it is profitable for thee that one of thy members should perish,

and not that thy whole body should be cast into hell” (Matt. 5:27-30).

Jesus progresses from anger to lust. Adultery was centered on the actual event taking place.

Jesus moves from the physical to the spiritual. The Lord understands the nature of man. Sin is

first seeded in the heart (James 1:14, 15). Before the actual touching takes place, it is formulated

in the mind.

One must be careful to separate the thought from the act. Yes! Lusting on a woman is sin.

Howbeit, if the sin branches no further, it would not give a spouse the right to divorce. This is

covered in the next few passages that speak of divorce.

The “plucking out the eye,” and “cutting off the hand” are expressions of repentance. Jesus

explains that such behavior must be stopped. A person, for example, does not have to be

presence for lust to occur. It would do no good to pluck out the eye when the sin lies in the

heart. Joseph exhibited the Lord’s teachings when he ran from Potiphar’s wife (Gen. 39:1-20).

It is plain to see that at times a person must perform spiritual surgery to overcome

temptation. To avoid compromising situations, and to guard our souls, we must be depended on

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the Good Shepherd.

Divorce: “It hath been said, Whosoever shall put away his wife, let him give her a writing

of divorcement: But I say unto you, That whosoever shall put away his wife, saving for the

cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is

divorced committeth adultery” (Matt. 5:31, 32).

The writing of a bill of divorcement is recorded in Deuteronomy 24:1. The Pharisees

misinterpreted the word “uncleanness” to specify any fault a husband may find with his wife.

Jesus names but one reason to divorce and remarry, fornication.

The male dominant society of the Jews took divorcement to the extreme. If the wife burned

the food, or failed in being obedient, she was rejected and cast to the streets. The great

institution of marriage was laid waste by the misinterpretation of the law.

“But I say unto you!” Once again Jesus exhorts His authority. He speaks of the original

intent of the law. He informs them that divorce is not an option unless fornication is the cause.

Later, Jesus would debate the Pharisees over the issue (Matt. 19:1-12). He was so direct

on the subject that the apostles responded, “If the case of the man be so with his wife, it is not

good to marry” (Matt. 19:10).

Standing firm for the word of God on this subject has brought about much debate. Yet, it is

so well stated by Christ that it gives no leeway for debate. John the Baptist stood firm for the

position, and it costs him his head (Mark 6:14-29). Jesus stood firm and received the

condemnation of the Pharisees.

Oaths: “Again, ye have heard that it hath been said by them of old time, Thou shalt not

forswear thyself, but shalt perform unto the Lord thine oaths: But I say unto you, Swear not at

all; neither by heaven; for it is God's throne: Nor by the earth; for it is his footstool: neither by

Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because

thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay,

nay: for whatsoever is more than these cometh of evil” (Matt. 5:33-37).

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The Mosaic law read, “When thou shalt vow a vow unto the LORD thy God, thou shalt not

slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee”

(Deut. 23:21). It further stated, “And ye shall not swear by my name falsely, neither shalt thou

profane the name of thy God: I am the LORD” (Lev. 19:12).

Jesus condemned the Pharisees for their mutant version of the law (Matt. 23:16-23). They

would swear by all that was holy for gain.

“But I say unto you, Swear not at all!” In this direct statement it must be understood that the

Lord is not talking about judicial oaths. Jesus took an oath before the Sanhedrim in Matthew

26:63. Paul swears before the Heavenly Father to bear witness to his sincerity to the brethren at

Corinth (2 Cor. 1:23).

Jesus speaks of those who are willing to perjure themselves for the sake of escaping a

predicament. They thought by using the name of God would bring credence to their position. In

perspective, it simply brought shame, and showed a blatant disrespect to Jehovah.

Jesus speaks of God’s entire domain in prohibiting this type of oath taking. He speaks of

heaven (God’s throne), the earth (God’s footstool), the temple (city of the Great King), and the

hair on one’s head (because you cannot make one hair white or black). All these things belong

to God.

“But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these

cometh of evil.” The simple declaration of an honest and upright heart is exemplified. Paul

stated, “Let no corrupt communication proceed out of your mouth, but that which is good to the

use of edifying, that it may minister grace unto the hearers” (Eph. 4:29). What we say, and how

we say it makes all the difference. The Christian stands behind his word. It is all about integrity

and sincerity. If we lack these qualities, our influence will be damaged.

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Retaliation: “Ye have heard that it hath been said, An eye for an eye, and a tooth for a

tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right

cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy

coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him

twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou

away” (Matt. 5:38-42).

The Mosaic command is stated in Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21.

This law was the guiding principle for magistrates. The intent was to protect people equating

their punishment to the crime. Therefore, one who killed, would be killed. One who cut off a

person’s foot, would have his foot removed.

“But I say unto you, That ye resist not evil.” Jesus moves from the judicial action taking by

the magistrates to personal vengeance. It does not direct us to resist evil, but to use positive

responses to negative acts. A slap on the cheek will only humiliate the recipient. It goes no

further than damaging the pride. When one turns the other cheek, the instigator will be forced to

confront his error. Who is the one that is truly hurt by the act? It is not the one whose cheek has

been reddened by the slap, but the person who has harmed an innocent man!

“And if any man will sue thee at the law, and take away thy coat, let him have thy cloke

also.” In a courtroom scene when a righteous man loses his inner garment (coat), Jesus says

give the man your cloke (outer garment) also. This law was expressed in Exodus 22:26, 27. The

cloak was not allowed to be a pledge overnight because it served as a blanket.

The act presented in this declaration is non-retaliatory. The Christian does not seek

vengeance or retribution. He does not hold grudges, nor becomes bitter. It is a religion of

sacrifice.

“And whosoever shall compel thee to go a mile, go with him twain.” This is sometimes

been termed, “the law of the second mile.” The Roman mile was 1,520 paces. On rocky and

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treacherous terrain, it would be excruciating to travel one mile let alone two. Christianity is a

religion unlike any other.

This verse is not about stamina, but about peaceful resolutions. It is the ability to go above

and beyond what is necessary to enlarge the borders of the kingdom. How we act and treat

others aims at the heart of godliness.

“Give to him that asketh thee, and from him that would borrow of thee turn not thou

away.” Who are we to say if a man is in need or not. To give and to lend is at the heart of

charity. James wrote, “Pure religion and undefiled before God and the Father is this, To visit

the fatherless and widows in their affliction, and to keep himself unspotted from the world”

(James 1:27).

When Jesus spoke of the final judgment, he exclaimed, “For I was an hungred, and ye gave

me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye

clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the

righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and

gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee?

Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and

say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these

my brethren, ye have done it unto me” (Matt. 25:35-40).

Churches that are growing today have two things in common: Christ and activity. Active

churches grow. They grow properly because of their love for Christ. It is imperative that we

duplicate this formula. People don’t want to hear that you care, they want you to prove it to

them. The only way to do so is to step outside your comfort zone, walk out your front door, and

open your heart to those in need.

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I appeal to leaders of the church to focus on the mission. Think for a moment how most

congregations hire ministers. First, they ask for a resume and a recording of the most recent

sermons. Next, they enter the proving ground when they are summoned to speak. Further, they

are asked a series of questions. And, lastly, they are voted upon by the members.

Brethren, it is not always the best speaker that will benefit the local congregation. Some men

will tell you what you want to hear. Others will put on their best game face to attain the position.

The key in finding the right man centers on the specific needs of that congregation. Not only

should you search for a person who will help you grow spiritually and physically; but one who

has experience in solving the problems that the congregation is presently facing.

Enemies: “Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate

thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to

them that hate you, and pray for them which despitefully use you, and persecute you; That ye

may be the children of your Father which is in heaven: for he maketh his sun to rise on the

evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them

which love you, what reward have ye? do not even the publicans the same? And if ye salute

your brethren only, what do ye more than others? do not even the publicans so? Be ye

therefore perfect, even as your Father which is in heaven is perfect” (Matt. 5:43-48).

Jesus quotes from Leviticus 19:18. Howbeit, it is nowhere stated in the Mosaic law to hate

their enemies. That was rabbinical inference passed down by oral instructions. The law sought

to teach the Hebrews to love all men. It was written, “Thou shalt not hate thy brother in thine

heart: thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him” (Lev. 19:17).

“But I say unto you!” Four things are stated in response to our enemies: Love them, bless

them, do good to them, and pray for them. Why? “That ye may be the children of your Father

which is in heaven.”

The summation of the Lord’s teachings on brotherly love is manifested in the Father. It is His

example we follow. He is indeed the Father that allows the “sun to rise on the evil and on the

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good,” and “He sendeth rain on the just and on the unjust” (vs. 45).

In perspective, God is not prejudicial concerning His love for all creation. He loves the

wicked, vile, obnoxious sinner as much as He loves the righteous saint. John points this out

when he stated, “For God SO LOVED the world that He gave His only begotten Son, that

whosoever believeth in Him shall not perish but have everlasting life” (John 3:16).

“For if ye love them which love you, what reward have ye? do not even the publicans the

same?” Loving those who show us love is natural. Even the greedy tax collectors (publicans)

return affection. There is no reward to only offer love to those closest to us. True love is when it

is showered out to everyone.

“And if ye salute your brethren only, what do ye more than others? do not even the

publicans so?” The common salutation offered by the Jews upon close friends and family is the

focus of this statement. In the limited commission, Jesus told His disciples, “And into

whatsoever house ye enter, first say, Peace be to this house And if the son of peace be there,

your peace shall rest upon it: if not, it shall turn to you again” (Luke 10:5, 6).

Doing more than others is the signet of Christianity. It is who we are as a community. If we

truly believe that the church is the only saving institution on the planet, one should be on fire to

share the good news. When you see denominations flourishing, bridging out into society, what

are we doing locally? We should be the most energized, motivated, and active group in town.

“Be ye therefore perfect, even as your Father which is in heaven is perfect.” The word

translated “perfect” means to be “complete.” The example of completeness is only found in

God. He is the law giver and the sustainer. His directives make us complete.

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CHAPTER FOUR

“BE NOT AS THE HYPOCRITES”

(Matt. 6:1-18)

In this division of the sermon, the Lord deals with three areas of thought: alms (vs. 1-4),

prayer (vs. 5-15), and fasting (vs. 16-18). He contrasts the hypocrite with the righteous.

Alms: “Take heed that ye do not your alms before men, to be seen of them: otherwise ye

have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do

not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that

they may have glory of men. Verily I say unto you, They have their reward. But when thou

doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in

secret: and thy Father which seeth in secret himself shall reward thee openly” (Matt. 6:1-4).

“Take heed” was a common phrase used by Christ (Matt. 16:6, 18:10, 24:4; Mark 4:24). It

served as a warning to be careful in one’s actions.

In this instance, Jesus addresses the act of almsgiving. Though Christ uses the title,

“hypocrite,” there is no doubt that the Pharisees were the focal of His condemnation.

“Take heed that ye do not your alms before men, to be seen of them.” Several versions

render the word “alms” as “righteousness.” Either way does not take away from the meaning.

The intent is to condemn the bragger that seeks the glory of men.

Before Jesus speaks of the poor widow, Mark writes, “And Jesus sat over against the

treasury, and beheld how the people cast money into the treasury: and many that were rich cast

in much” (Mark 12:41). It was said by the Messiah that the Pharisees did all their works to be

seen by men (Matt. 23:5).

“They have their reward!” Their reward is simply the applause of men. They are admired

only by those who are blinded by their inconsistencies.

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“But when thou doest alms, let not thy left hand know what thy right hand doeth: That

thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee

openly.” The word is “secret.” Seeking not the praises of men, but honoring God by one’s

giving. That appreciation that comes with the knowledge that all things belong to God (1 Kings

20:3).

“And thy Father which seeth in secret himself shall reward thee openly.” John Gill wrote

concerning this phrase, “"The great, or famous men, among the wise men, used to give a Prutah

(a small piece of money) to a poor man before every prayer, and after that they prayed; as it is

said, "I shall behold thy face in righteousness” (John Gill’s Exposition of the Bible).

If there is any distrust in the Lord, it is in this area. So many church members place a small

amount in the contribution plate. Throughout the parables of Jesus, money is often at the center

of apostasy. Whether it be the unjust steward that buried his lone talent in the ground (Matt.

25:24, 25), or the prodigal son that spent his inheritance foolishly (Lk. 15:13); the love of money

is the root of all evil (1 Tim. 6:10).

Prayer: “And when thou prayest, thou shalt not be as the hypocrites are: for they love to

pray standing in the synagogues and in the corners of the streets, that they may be seen of

men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into

thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy

Father which seeth in secret shall reward thee openly. But when ye pray, use not vain

repetitions, as the heathen do: for they think that they shall be heard for their much

speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have

need of, before ye ask him” (Matt. 6:5-8).

During the Lord’s ministry, he taught a parable that complimented his statement in Matthew

six. He spoke of two men who went into the temple to pray, the one was a Pharisee, and the

other a publican. He exclaims, “The Pharisee stood and prayed thus with himself, God, I thank

thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I

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fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off,

would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be

merciful to me a sinner” (Lk. 18:11-13).

Two thoughts are presented by Christ concerning prayer. First, Jesus speaks of seclusion.

There is a time for public prayer, and a time when one opens his or her heart to God. In the

privacy of a closet, the chambers of heaven are filled with the prayers of the saints.

Second, one is to pray without vain repetition. This involves voicing a request repeatedly.

The focus is on idle repetition.

Most of us pray with certain repetition. One prays every day for the forgiveness of sins.

Wrongful repetition is when one pray continuously for the same sin believing that God has not

granted forgiveness.

It can also mean that one speaks the same prayer often for the thought of impressing others.

This was true of the Pharisee in Luke eighteen.

“After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy

name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our

daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into

temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory,

for ever. Amen. For if ye forgive men their trespasses, your heavenly Father will also forgive

you: But if ye forgive not men their trespasses, neither will your Father forgive your

trespasses” (Matt. 6:9-15).

In the book of Luke, it is recorded, “And it came to pass, as he was praying in a certain place,

that when he ceased, one of his disciples said unto him, Lord, teach us to pray, even as John also

taught his disciples” (Lk. 11:1). The Lord’s example of prayer is freely given and requested by

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His followers. It is also shown that John had questions directed to him on the privilege of prayer.

In the Lord’s teaching on prayer. There are several key points of interest. First, the address

is specified. Prayer is extremely personal, and so should be the address. By it we show our

relationship and respect for the Creator. He is our Father, which art in heaven.

Halloweth be thy name.” The word “hallowed” means to be “revered.” The psalmist wrote,

“ He hath sent redemption unto his people; He hath commanded his covenant for ever: Holy and

reverend is his name” (Psa. 111:9). This title is only for God, and was never meant for men.

Second, Christ places within the disciple’s prayer the national concern for the kingdom to

come. The gest of teachings of the prophets aimed at a universal kingdom being ruled by the

Messiah. Through it all the kingdoms of the world would be blessed (Gen. 12:3).

This part of the prayer could not be spoken in our modern times. Why? Because the

kingdom has been built (Acts. 2:38-47). We must now thank Jesus for the church that He

established and rules over (Col. 1:13;1 Thess. 2:12).

Next, personal concerns are identified. Number one, our basic needs are the focus. “Give

us this day our daily bread.” In Luke it reads, “Give us day by day our daily bread” (Lk. 11:3).

Paul wrote to young Timothy, “but having food and covering we shall be therewith content” (1

Tim 6:8). God never promised anyone an easy life on earth. For the true believer, only the

necessities are promised. Yet, is that not enough? Paul earlier said to Timothy, “But godliness

with contentment is great gain” (1 Tim. 6:6).

Number two, the forgiveness of sins is underlined. “And forgive us our debts, as we also

have forgiven our debtors.” Forgiveness is a two-way street. God forgives us as we forgive

others. In other words, the way we forgive is how God forgives us. An ill-tempered,

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unforgiving person will never enter the gates of heaven.

Number three, deliverance is addressed. “And bring us not into temptation, but deliver us

from the evil one” (Matt. 6:13). Sin is yielding to temptation. We will all suffer temptation, but

we do not have to embrace it (Jas. 1:12-16). According to Paul, the Christian will always be

provided a way of escape (1 Cor. 10:13).

Lastly, the Lord offers a commentary on what was stated in verse twelve. It is God’s reason

and argument in understanding forgiveness. It is without a doubt a problem area that the Lord

knew would exists in the church.

Forgiving others is one of the hardest acts demanded from God’s creation. It involves

confrontation (Matt. 5:23-26; 18:15-20), humility, and restoration. It is difficult because

forgiveness requires movement. For the one who violates, he or she must repent (turn), and offer

fruits proving their commitment to righteousness. The one who has been violated must soften

his heart to accept the plea.

Our failure is when the movement ceases. Pleading forgiveness and accepting another’s plea

MUST lead to restoration. That is the point that Paul makes in Galatians six, one thru five. The

attitude of saying, “I forgive, but we will never be in the same relationship again,” is in violation

of the command to forgive.

When God forgives, it is like the violation never took place. The sinner is placed in the same

relationship with the Lord. God embraces the prodigal son. He rejoices at his return.

Fasting: “Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they

disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have

their reward. But thou, when thou fastest, anoint thine head, and wash thy face; That thou

appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth

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in secret, shall reward thee openly” (Matt. 6:16-18).

Albert Barnes comments, “The Jews fasted often. They had four “annual” fasts in

commemoration of the capture of Jerusalem Jer_52:7, of the burning of the temple Zec_7:3, of

the death of Gedaliah Jer_41:4, and of the commencement of the attack on Jerusalem Zec_8:19.

In addition to these, they had a multitude of occasional fasts. It was customary, also, for the

Pharisees to fast twice a week, Luk_18:12” (Albert Barnes Notes on the Bible).

The Lord expected His followers to fast (Matt. 9:15). The act itself was to be in secret, and

not to be used as a means of parading oneself before others. The troublesome Pharisees used it

pretentiously (Matt. 23:5).

Seldom do you hear sermons about fasting. The duty to fast is the same as prayer. It is

inferred by the actions of the prophets, the disciples, and Christ Himself. We should not have to

be commanded to do something that is an aid in our worship to God.

It should be noted how often fasting and prayer are joined together (Psa. 35:13; Dan. 9:3;

Matt. 17:21; 1 Cor. 7:5). David fasted when his child was sick and dying (2 Sam. 12:16). Jesus

fasted before being tempted of Satan (Matt. 4:2). Barnabas and Saul fasted before beginning

their first missionary journey (Acts 13:2).

Jesus discussion on fasting states that there are rewards to fasting. He said, “and thy Father,

which seeth in secret, shall reward thee openly.” Obedience yields blessings!

CHAPTER FIVE

THE CHRISTIAN LIFE

(Matt. 6:19-7:20)

This portion of the sermon on the mount focuses on the actions of a Christian. It is a section

that speaks of what we are to do and not to do. It covers everything from preparing oneself for

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heaven to the avoidance of judging others and a warning of being cautious about false prophets.

Laying Up Treasures (Matt. 6:19-24)

“Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and

where thieves break through and steal: But lay up for yourselves treasures in heaven, where

neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where

your treasure is, there will your heart be also” (Matt. 6:19-21).

Material wealth often leads to material lust. We desire them to the extent that we are willing

to forfeit our deed in heaven for temporary possessions on earth. Two things will eventually

happen with our material wealth, it will either deteriorate by the natural elements (moth) or the

greed of others (thieves).

Heaven is spiritual, eternal, and uncorrupted. There are no material possessions to obtain. No

concern for physical sustenance or wants and desires. One does not thirst, hunger, or have need

of sleep. It is a place of holiness and peace.

“For where your treasure is, there will your heart be also.” This is a universal truth. What a

man loves the most will be at the center of his being. The heart centers itself around one’s

affections.

God vs. Mammon (Matt. 6:22-24)

“The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full

of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light

that is in thee be darkness, how great is that darkness! No man can serve two masters: for either

he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye

cannot serve God and mammon.”

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The Lord uses the analogy of the light of the eye to speak further on the concept of singleness

of dedication. The Lord made the eye to be an amazing creation. The cornea is a transparent

structure found in the very front of the eye that helps to focus incoming light. Situated behind the

pupil is a colorless, transparent structure called the crystalline lens. A clear fluid called the

aqueous humor fills the space between the cornea and the iris. The cornea focuses most of the

light, then it passes through the lens, which continues to focus the light. If anything hinders this

process, one will experience blurred vision. In the worse case scenario, when parts are severely

damaged, blindness occurs.

Near sightedness, myopia, is when the light allowed into the eye focuses just in front of the

retina, instead of directly onto it. Whereas, far sightedness, hyperopia, is because one or both of

their eyes happen to be a bit misshapen in some way. Due to this slight defect, images are

focused behind the retina.

Proper vision is when everything within the eye is functioning. If the eye is diseased, or

damaged, darkness ensues. Jesus used the subject of the eye to spiritually apply it to the

servitude of the believer. Jesus said concerning the hypocrites, “Having eyes, see ye not? and

having ears, hear ye not? and do ye not remember?” (Mark 8:18).

To boldly conclude His thought, Jesus exclaimed, “Ye cannot serve God and mammon.”

Mammon is a Chaldean word which means money or riches. Barnes writes, “A name given to an

idol worshipped as the god of riches. It has the same meaning as Plutus among the Greeks. It is

not known that the Jews ever formally worshipped this idol, but they used the word to denote

wealth.”

The passage is not meant to advocate slavery. He simply states the inference that a slave is

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totally dedicated to one master. Trying to serve two masters would cause conflict. The end

result would be for the servant to love one and hate the other.

Be Not Anxious (Matt. 6:25-34)

The parallel passage is found in Luke 12:22-31. It follows the parable of the rich fool. In

Matthew’s account, five questions are proposed. First, the focus is on one’s basic needs. Jesus

says, “Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall

drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body

than raiment?” (Matt. 8:25). The first question asked points to the Lord’s first argument for the

providence of God.

Life is much more than the physical necessities. It is about relationships, achievements, and

spiritual needs. It goes further than the dash on a tombstone, or the accomplishments of a

person. Taking no thought for the basic needs, one can focus on the eternal. God wants our eyes

to be on Him. Paul quoting from Isaiah said, “For the heart of this people is waxed gross, and

their ears are dull of hearing, and their eyes have they closed; lest they should see with their

eyes, and hear with their ears, and understand with their heart, and should be converted, and I

should heal them” (Isa. 6:9, 10; Acts 28:25-27).

The second providential argument focuses on God’s care for His creation. Jesus says,

“Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet

your heavenly Father feedeth them. Are ye not much better than they?” (Matt. 6:26).

The birds of the air have a meager existence. They sing to us in the morning and fill the skies

with their young. They do not worry or suffer anxiety. God providentially supplies for them.

Why would one think any different of human kind?

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“Are ye not much better than they?” Only man is made in the image of God (Gen. 1:26).

The Messiah did not come to die for the world of creatures, but for man. Above all things

created, we are loved the most!

Moving into the third argument, Jesus asks, “Which of you by taking thought can add one

cubit unto his stature?” (Matt. 6:27). God is the Creator and not man. Even the very stature of

man is determined by an omnipotent God. He has made us all different, unique, and according to

His purpose.

The fourth argument speaks of the clothing prepared for man. “And why take ye thought for

raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And

yet I say unto you, That even Solomon in all his glory was not arrayed like one of these” (Matt.

6:28, 29). In the garden, Adam and Eve chose fig leaves for their garments. God disapproved

and provided for them animal skins (Gen. 3:7, 21).

When one thinks of the flowers of the field, they yield but a temporary beauty. James writes

metaphorically of the rich, “But the rich, in that he is made low: because as the flower of the

grass he shall pass away. For the sun is no sooner risen with a burning heat, but it withereth the

grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the

rich man fade away in his ways” (James 1:10, 11).

“That even Solomon in all his glory was not arrayed like one of these.” The wisdom of

Solomon built great structures and was privileged with the wealth of many things; but he could

not create beauty like God. As a king he could wear the finest garments made by men. Yet, the

best would not compare to the tailoring skills of the Creator.

Jesus concludes this argument by saying. “Wherefore, if God so clothe the grass of the

field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O

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ye of little faith.” The Lord would often rebuke the faith of the disciples (Matt. 8:26, 14:21,

16:8). One author wrote, “The same faith that trusts God for grace and guidance must also trust

Him for garments and groceries” (College Press, Book of Matthew, Larry Chouinard).

The key to the argument is in the phrase, “much more!” Man is at the apex of all that God

created. We are not the strongest, largest, or quickest of His creations. Howbeit, we are the

most intelligent, and productive of all species. The insect and animal kingdoms cannot build

steel bridges or invent a machine which floats in the water or soars through the air. They have

little ability to rationalize or internalize logic.

Jesus concludes His teachings with three facts. First, God knows your needs. Jesus exclaims,

“Therefore take no thought, saying, What shall we eat? or, What shall we drink? or,

Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your

heavenly Father knoweth that ye have need of all these things” (Matt. 6:31, 32).

Second, seek the kingdom of God first before all things. “But seek ye first the kingdom of

God, and his righteousness; and all these things shall be added unto you” (Matt. 6:33). The

search for the kingdom of God is of utmost important, but so is the righteousness that goes along

with it.

Third, “Take therefore no thought for the morrow: for the morrow shall take thought for the

things of itself. Sufficient unto the day is the evil thereof” (Matt. 6:34). Being anxious is a

deterrent to happiness.

“Sufficient unto the day is the evil thereof” is a practical maxim. It simply means to not

worry about the evil that may come about tomorrow, that will be dealt with when it comes. Your

concern is today. Solomon stated something similar, “Boast not thyself of to morrow; for thou

knowest not what a day may bring forth” (Prov. 27:1).

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Judging Others

“Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and

with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote

that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt

thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine

own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see

clearly to cast out the mote out of thy brother's eye” (Matt. 7:1-5).

Three thoughts of interest are found in the text. First, this is a command not to judge rashly.

It is not a passage that condemns all areas of judgment. If this were true, the passage would

contradict Paul’s insistence that the governments have a right to judge in civil and criminal

matters (Rom. 13:1-4). Also, the Christian has the right to judge circumspectly (1 Cor. 6:3).

What is being called into question secondly is hypocritical judgments. The mote and the

beam are used as examples by our Lord to enforce the notion of false judging. This is well said

in the gospel of John when Christ exclaimed, “Judge not according to appearance, but judge ye

righteous judgment” (Jn. 7:24).

There is no doubt exaggeration in the Lord’s example of the beam in a man’s eye. A large

timber would be impossible to be found in the circumference of the eye. The mote would simply

be a small piece of dust. The Lord’s example was on extremes.

Third, the rightful judge will pull out the beam, and judge another clearly. It is imperative

that this passage does not prohibit judging another. It is part of the Christian nature to be

judgmental. A person’s unacceptance of baptism will prompt the true believer to teach him on

the necessity of it. Jesus said that the words that He spoke would judge a man in the last day

(John 12:48).

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A parent has the responsibility to question his or her child. Our judgmental actions point to

our protective instinct for our children. Whether it be forbidding them to be around certain other

children, or their denial of certain accusations that warrant further investigation. The point

being, proper judging is all about proper living.

“Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they

trample them under their feet, and turn again and rend you” (Matt. 7:6). This statement sums up

the Lord’s discussion on judging. Not everything is meant to receive reproof. A judgment cast,

a statement made, and an enemy’s response brings about nothing positive. Why? Because they

will not appreciate nor accept what is true.

The analogy of the dog feeding upon something holy, or the swine being fed pearls, was not

meant to be taken literally. Both the swine and the dog were unclean animals. They were not

allowed to feed from that which is holy. Hence, what was left over from the sacrifices were not

thrown to the dogs or the swine.

Figuratively, these unclean animals represent unbelievers that become volatile toward the

Christian doctrine. God wanted His disciple to be cautious. In Luke 22:36, the Lord instructs

His apostles to prepare for the Great Commission by carrying a sword for defense.

A Disciple’s Request

“Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto

you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it

shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a

stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give

good gifts unto your children, how much more shall your Father which is in heaven give good

things to them that ask him?” (Matt. 7:7-11).

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There are three things that are noticeable in this narrative. First, Jesus speaks on the request

of a disciple. He says, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall

be opened unto you.” The asking, seeking, and knocking equate to the petition of prayer.

Is Jesus teaching that the disciple gets everything he asks for? No! For the one who knocks

will also seek God’s approval. His requests are always centered on God’s will being done (Matt.

26:42).

The knocking at the door personifies a beggar standing at a door pleading for mercy. Our

prayers serve as an example of the servant requesting his or her master’s ear. God listens when

His children speak.

Second, Jesus shows God’s response to a disciple’s prayer. “For every one that asketh

receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.” James

proclaimed, “The effectual fervent prayer of a righteous man availeth much” (James 5:16). The

Pharisee that stood in the temple had his prayer reach no further than his own conscience (Lk.

18:11).

It is a misconception to teach that God does not hear the sinner’s prayer. Most often John

9:31 is quoted where the blind man in defense of Christ stated, “Now we know that God heareth

not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.”

We should not forget that the people of Nineveh prayed that their city be spared (Jonah 3:5-

10). Hagar cried to God in the wilderness to save her son (Gen. 21:14-19). The Gentile woman

from Tyre prayed Jesus to heal her daughter of a demon (Mark 7:24-30). Let us not forget

Cornelius, a Roman centurion in Acts 10. His prayer went up as a memorial before God.

The difference between the sinner’s prayer and the saint’s is in the response. Cornelius did

not answer his prayer directly but sent Peter. The same is true of the people of Nineveh. To

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them Jonah was sent. Yet, for the devout saint, God answers directly.

Third, Jesus speaks of the respondent. In this section there is a commentary on the response.

The Lord ask, “Or what man is there of you, whom if his son ask bread, will he give him a

stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give

good gifts unto your children, how much more shall your Father which is in heaven give good

things to them that ask him?” Three questions are asked centered on the character of God.

As God’s elect, we are His children. We have the privilege of sonship. A father would never

substitute a simple request for bread with a stone. That would be preposterous! God is

compassionate. As the Father of the righteous, He provides our needs without substitutes.

“Or if he ask a fish, will he give him a serpent?” The second question is like the first. The

caring father would never refuse a generous portion of fish to a starving son. He would never

place an eel on the plate to appease his son’s appetite.

The third question, “If ye then, being evil, know how to give good gifts unto your children,

how much more shall your Father which is in heaven give good things to them that ask him?”

This is the climax of the argument. It points to the fact that even an evil sinner will provide for

those he loves. One would be foolish to think that God would give less. He is a Father who

cares for His children. Unlike the earthly father, the Lord has all of creation under His control.

He will generously provide for those who asks with a humble heart.

The Lord’s Rule

“Therefore all things whatsoever ye would that men should do to you, do ye even so to them:

for this is the law and the prophets” (Matt. 7:12). Though this is often called the golden rule, I

would much rather define it as the Lord’s rule! This verse serves as the epilogue to the sermon

on the mount. It is the summation of all that He had taught thus far.

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This passage has four necessary inferences. It is generic in its application. “Whatsoever”

points further than one’s own household, neighborhood, or community. Paul wrote, “As we have

therefore opportunity, let us do good unto all men, especially unto them who are of the

household of faith” (Gal. 6:10).

The second inference defines the disposition of a Christian. “All things whatsoever ye would

that men should do to you.” This speaks of positive anticipatory treatment. It is not rendering

good for good or evil for evil; it is treating others as you would like to be treated.

Third, the inference of doing good is addressed. Jesus said, “Do ye even so to them.”

Christianity aims at movement. It is not waiting on others, but actively engaging in the lives of

people. This was the message Jesus gave in Matthew 25:35-42. How would people be able to

tell the true follower of Jesus, He said it would be based upon two things: (1) Obedience to the

word (John 8:31), and (2) loving one another (John 13:35)

Fourth, Jesus states this was the teachings of the law and the prophets. Everything in the law

dealt with the treatment of others. Whether it was obeying the first two commands in the

treatment of God, or the rest of the Decalogue treating others with dignity; the Lord’s rule was to

be followed.

If every member of the church would be motivated to apply this general rule many problems

would be abolished. So many hearts would be touched, and people would change for the better.

Allowing oneself to sacrifice his or her pride, and to engage in treating others better than himself,

would lead to greater harmony within the church.

The Two Gates (Matt. 7:13, 14)

“Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to

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destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the

way, which leadeth unto life, and few there be that find it” (Matt. 7:13, 14).

The word “strait” is not the same as “straight.” Something that is straight defines a thing that is not

crooked. Whereas, something strait means narrow or tight. This gate would be difficult to pass through.

The only access to the road that leads to eternal life is through the strait gate. Passing through the gate is

at the mercy of the gate keeper. In John’s gospel, Jesus states that He is the gate keeper and the door

(John 10:2-4).

Jesus said of this gate in the gospel of Luke, “Strive to enter in at the strait gate: for many, I

say unto you, will seek to enter in, and shall not be able” (Lk. 13:24). In Matthew’s gospel the

focus is on the few that will find it. Luke says that many will find it but will be refused entrance.

In contrast, Jesus speaks of the broad way. It leads to destruction. It is the road most traveled, and

most chosen. This way is seen in the mega-church philosophy. It is noticeable in the ecumenical world

of compromise. People who focus not on the doctrine but on the feeling.

Solomon wrote, “There is a way which seemeth right unto a man, but the end thereof are the

ways of death” (Prov. 14:12, 16:25). The Lord said in the days of Jeremiah, “Thus saith the

LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk

therein, and ye shall find rest for your souls. But they said, We will not walk therein” (Jer. 6:16).

Beware of False Prophets (Matt. 7:15-20)

“Beware of false prophets, which come to you in sheep's clothing, but inwardly they are

ravening wolves” (Matt. 7:15). It doesn’t take long to skim through the pages of the New

Testament to see the infestation and warning against false prophets and teachers (Matt.

24:11, 24; Lk. 6:26; Acts 13:6; 2 Cor. 11:13; Gal. 2:4; 2 Pet. 2:1; 1 Jn. 4:1; Rev. 16:13, 19:20,

20:10).

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In the Sermon on the Mount Jesus warns of the dishonestly of false prophets. They

knock at your door offering praises and compliments. They seem peaceful, and truly

concerned for the welfare of your soul. Yet, they are merely dressed in sheep’s clothing. In

the internal workings of their hearts are the teachings that are damnable. They are

ravening wolves. In other words, they are hungry and searching for prey!

Not only are they dishonest, but deceitful. They are disguised as sheep. Jesus would

also compare them to thieves (John 10:10). A disciple of Christ is always guarding against

false teachers. The only way to recognize them is by their teachings.

Third, they have a direction. Jesus said, “Which come to you!” False teachers seek out

their pray. They direct their teachings to the aggravated, discouraged, and weak among us.

Just like a wolf, they attack the most vulnerable of the flock.

“Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even

so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good

tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree

that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits

ye shall know them” (Matt. 7:16-20).

Three things are addressed in this passage. First, how does one recognize a false prophet?

Jesus says, “Ye shall know them by their fruits.” A fruit tree cannot be judged by its height or the

color of its leaves. It is judged solely by the fruit it bears.

Paul speaks of the proper fruit in two passages. He states to the brethren at Corinth, “ Now he

that ministereth seed to the sower both minister bread for your food, and multiply your seed

sown, and increase the fruits of your righteousness” (2 Cor. 9:10). And then to the brethren at

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Philippi, he writes, “Being filled with the fruits of righteousness, which are by Jesus Christ, unto

the glory and praise of God” (Phil. 1:11).

Even a tree that bears fruit may be corrupted. The fruit could be damaged by worms, or a

disease. This would render the fruit not suitable for human consumption.

Second, a universal truth is expressed. Jesus said, “A good tree cannot bring forth evil fruit,

neither can a corrupt tree bring forth good fruit.” The fruits of righteousness are only brought

about by ingesting the word of God. Not a perverted gospel. Not a compromising gospel.

During the days of Christ, the multitude listened to the teachings of the Pharisees and

Sadducees. They called Jesus the prince of devils (Matt. 12:24). Some of His disciples thought

His doctrine was too radical and made the decision to no longer follow Him (Jn. 6:60, 66).

Third, the condemnation of the false prophet is given. Jesus proclaimed, “. Every tree that

bringeth not forth good fruit is hewn down, and cast into the fire,” This warning is not only

against the false prophet but those who follow Him. Jesus says, “Let them alone: they be blind

leaders of the blind. And if the blind lead the blind, both shall fall into the ditch” (Matt. 15:14).

The False Follower’s Position (Matt. 7:21-23)

“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he

that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord,

have we not prophesied in thy name? and in thy name have cast out devils? and in thy name

done many wonderful works? And then will I profess unto them, I never knew you: depart from

me, ye that work iniquity” (Matt. 7:21-23).

“Not everyone” is a restrictive clause. Christ states that entrance into the heavenly kingdom

is based upon obedience. This passage is in opposition to the belief that simply asking Jesus to

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come into one’s heart is the means to salvation.

The will of man conflicts with the will of God. The secret to entering the kingdom of heaven

is defining the will of God. Peter said, “Knowing this first, that no prophecy of the scriptures is

for private interpretation” (2 Pet. 1:20).

The false teacher wants his listeners to think that he is inspired. He conveys the philosophy

that one must have an interpreter to understand the Bible. They often state, “The scriptures may

say that, but that is not what it means!”

The House Build Upon A Rock

“Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a

wise man, which built his house upon a rock: And the rain descended, and the floods came, and

the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And

every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish

man, which built his house upon the sand: And the rain descended, and the floods came, and the

winds blew, and beat upon that house; and it fell: and great was the fall of it” (Matt. 7:34-27).

Paul teaches that Christ is the Rock. He writes concerning the wandering Hebrews , “And did

all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that

spiritual Rock that followed them: and that Rock was Christ” (1 Cor. 10:3, 4).

What Christ instructs in this passage is the summation of the sermon. The emphasis is on

obedience. These words were not orated to “land on the ground,” to use a Hebrew idiom (1 Sam.

3:19). The sermon was given to be the foundation of His ministry.

These words chosen by Christ were to be anchored in the hearts of the believers. For the one

who would apply what had been taught was compared to a man who built his house upon the

rock. The house goes through a terrible storm but remains intact.

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The key word is “doeth.” Jesus knew that many would fail. He had already proclaimed that

many were called but few were chosen. Jesus had said to Satan, “Man does not live by bread

alone, but by EVERY word that proceedeth out of the mouth of God” (Gen. 4:4).

The Hebrew writer exclaimed, “And being made perfect, he became the author of eternal

salvation unto all them that obey him” (Heb. 5:9). Obedience is the major theme throughout the

Old and New Testaments. Jesus was not teaching something new. He came not to destroy the

Law, but to fulfil it (Matt. 5:17).

Being obedient to Christ is wise. The Lord often contrasted the wise servant with the

disobedient (Matt. 24:25, 25:2-9). It is what separated the sheep from the goats.

The structural soundness of the word in the heart of the Christian is exemplified. The storms

will arise. Before Jesus was awakened to calm the storm, Luke writes, “But as they sailed he fell

asleep: and there came down a storm of wind on the lake; and they were filled with water, and

were in jeopardy” (Luke 8:23).

Jesus knew that the apostles were weak in the beginning. Yet as they continued to allow the

word to grow within them, their faith grew. From milk to meat (Heb. 5:12, 13) as the Bible

proclaims.

“And every one that heareth these sayings of mine, and doeth them not, shall be likened unto

a foolish man, which built his house upon the sand: And the rain descended, and the floods

came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.”

The foolish man is one that does not obey the word. Take this passage with Luke eight, and one

can see the important of obedience.

For the occasional church goer, this passage is crucial. Many Christians live a life of partial

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obedience. Jesus had just spoken of the condemnation of those working outside the sphere of

faith (Matt. 7:22, 23). What about those who walk by faith, and then lose it?

The man who builds his house upon the sand is equated to anyone of a weak faith, a dying

faith, or no faith at all. It covers the fallen Christian, and the most extreme atheist. It speaks

about those who lust for riches or has worldly desires. At the same time, it identifies the excuse

maker, and the covenant breaker.

Jesus said, “Watch ye therefore, and pray always, that ye may be accounted worthy to escape

all these things that shall come to pass, and to stand before the Son of man” (Lk. 21:36).

Whether one witnessed the fall of Jerusalem or is mortally alive to view the end of time; it is

imperative that one prepares for the judgment day. Only those who have been fully obedient to

the Lord will gain access into the heavenly abode.

The People’s Reaction

“And it came to pass, when Jesus had ended these sayings, the people were astonished at his

doctrine: For he taught them as one having authority, and not as the scribes” (Matt. 7:28,

29). This is a verse that should not be overlooked. Not only does Matthew want you to view the

response to Jesus, but why the response?

“The people were astonished at his doctrine.” Was it the sweetness of His voice, or the

strength of His words? No prophet, priest, or king had spoken with such authority. Jesus spoke

as God. He left no room for debate. He left no room for denial. As Jesus gave the Law to Moses

on Sinai, He now gives the Law to the people on that hill in Capernaum.

“For he taught them as one having authority, and not as the scribes.” The scribes were

merely puppets at the hands of the Sanhedrin. They did not teach with authority. Often their

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interpretations of the law were prejudicial at best. Howbeit, Christ taught with certainty and with

the proper credentials. He was never presumptuous. He taught as one having authority because

it was true.

His authority came from God His Father. He said, “And hath given him authority to execute

judgment also, because he is the Son of man” (Jn. 5:27). The non-acceptance of His person

would become a thorn in the side of Israel. In the end, the chosen people of God would lose their

city, temple, and their influence. Why? Because they rejected His authority and refused to obey

Him.

CONCLUSION

I have often dreamed of being present on that hillside two thousand years ago. To hear the

Master’s voice, and to view the people’s response would had been amazing. He was a beautiful

rose surrounded by thorns.

I remember years ago as a young soldier stationed on Okinawa. There was a sewer ditch.

The defecating smell, and the polluted water did not stop a beautiful flower from blooming. Just

briefly, it took my eyes off the filth, and smelling the terrible aroma to admiring the beauty of the

flower.

For thirty-three and a half years Jesus walked in a mortal body. He was the Rose of Sharon,

the Lilly of the Valley, and the Bright and Morning Star. He was the Messiah. On that hill, the

Declaration of true independence was given. The aroma of the flower was forever immortalized.

The sermon on the mount was given as the Christian’s Constitution. Thus, learn it, apply it, and

be forever faithful to Jesus.

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