Do Not Worry (Matthew 6:25-34)There
are greater human needs than the supply of food, drink, clothing, or any other
physical provisions (Matt. 6:25). The heavenly Father takes care of the birds,
which are of lesser value than his human creation (v. 26). Worrying will not
make any positive difference (v. 27). If God “clothes” the temporal earth with
flowers and grass, he will certainly provide for our necessities (vv. 28-32).1
Senseless
worry demonstrates the comparative smallness of one’s faith (Matt. 6:30).
“Gentiles” (outside the circle of God’s covenant people) seek the essentials
of physical life, but God is already aware of what we need (v. 32). What is
truly important is God’s kingdom and his righteousness (v. 33), which we are to
not only “seek” (cf. Prov. 2:2-5; Acts 15:17; 17:27) but to “seek first” (cf. Matt. 16:24; 1 Tim. 4:8), with the assurance that he will take care of whatever we
need (cf. Psa. 34:10). Seeing that each day brings enough of its own trouble,
why add to it by worrying?! (Matt. 6:34; cf. Phil. 4:6-7).
How
Disciples of Jesus are to Live in the World (Matthew 7:1-27)
Attitudes
toward each other (Matt. 7:1-6). The verb “judge” (krinō), descriptive of one who
“condemns,” refers here to hypocritical judging or unfair criticism. The Bible addresses two types of human judging. One is
denounced, while the other is enjoined. Wrongful judgment (Matt. 7:1-5; Rom.
2:1-3; 14:4; 1 Cor. 4:3-5; Col. 2:16) involves hypocritical assessments, or
trying to discern another’s intentions and motives, or drawing conclusions
without having all the facts, or making judgments based on misinformation, or
using oneself as the standard (cf. Jas. 2:13; 4:11-12). Righteous judgment
(John 7:24; 1 Cor. 2:15; 5:3, 12; 6:2-5) relies on God’s word as the standard,
evaluates observable actions and substantiated facts, and sincerely has the
person’s best interests at heart (cf. Gal. 1:9; 1 John 4:1; 2 John 10-11).
While
making judgments (decisions) and condemning error is necessary and expected (Matt.
7:6, 15-20; 18:15-17), one’s attitude and behavior must be in line with the
divine will (cf. Matt. 6:14-15; 18:23-35; Rom. 2:21-23; Jas. 4:11-12). On the
proverbial saying about receiving according to the measure given, see also Mark
4:24; Luke 6:38. Observing the “speck” in a brother’s eye is a legitimate
recognition of a fault but is hypocritical if ignoring the “plank” (log, beam,
rafter) in one’s own eye and failing to apply the same standard of criticism (Matt.
7:3-5; cf. 18:23-35).
There
are limits on the Lord’s prohibition against judging. Sacred and valuable
things (of God) are to be given only to those who accept and appreciate them and
withheld from those who are unreceptive and dismissive (Matt. 7:6; cf. 5:8; 13:45-46;
16:23; Mark 6:11; John 8:43-47; Acts 18:6; Rom. 8:5-8; 1 Cor. 1:18-25; 2:13-16;
2 Cor. 4:3-4). In the context of Judaism, dogs and pigs were considered
“unclean” (Ex. 22:31; 2 Pet. 2:22; cf. Matt. 15:26; Phil. 3:2). That which is
sacred must never be treated as common or trivial (cf. 1 Cor. 11:27-30; Heb.
10:29; 1 Pet. 1:17-19). Note Jesus’s example (Matt. 15:2-3; 21:23-27) and that
of his disciples (Matt. 10:13-14; Acts 13:46; 19:9).
Attitudes
toward God (Matt. 7:7-11). The imperative verbs “ask … seek … knock” are
connected to prayer and are all in the present tense, i.e., ongoing, continual,
persistent (cf. Luke 11:5-8; 18:1-8). However, asking without seeking (making
the effort to utilize what God has already provided) is insufficient, and
seeking without accessing providential doors of opportunity also falls short. If
earthly fathers, though “evil” (cf. Psa. 14:1-3), provide for their children
(note “bread” and “fish” common around the Sea of Galilee, cf. Matt. 14:17),
“how much more” will the heavenly Father provide for his children (Matt. 7:9-11;
cf. 6:25-34; Luke 11:13; Jas. 1:17).
The
Golden Rule (Matt. 7:12). “Therefore” marks the climax of the preceding
(perhaps all the way back to 5:3?). This brief statement encapsulates the
attitude and behavior expected of the Lord’s followers: “whatever you want men
to do to you, do also to them …”2 Reminding Jewish listeners of what
they should already know and practice, “for this is the Law and the Prophets”
(cf. 5:17; 11:13), the directive is a concise summary of the revealed will of God with
respect to human relations. Compare Matt. 22:36-40, “… ‘love the LORD your God
… love your neighbor as yourself.’ On these two commandments hang all the Law
and the Prophets” (cf. Gal. 5:14). Christ’s “golden rule” is what it means to
“love your neighbor as yourself” (Matt. 22:39).
Counterfeit
Vs. True Discipleship (Matt. 7:13-27). Note the contrasts between two ways (Matt. 7:13-14), two trees (vv. 15-20), two confessions (vv.
21-23), and two foundations (vv. 24-27).
A decision has to be made about which of life’s
roads to travel: the broad (easy) way or the narrow (difficult) way (Matt. 7:13-14;
cf. Luke 13:24; Deut. 11:26; 30:19; Jer. 21:8). Unfortunately, only a comparative few (cf. Matt. 22:14) seem willing
to choose Jesus as the way
(John 14:6; cf. Acts 4:12), the door (John 10:7, 9), the source of truth (John 1:14,
17; 14:6; 1 John 5:20), the giver of life (John 1:5; 5:26; 6:51; 10:10;
11:25-26; 14:6), and access through his church (Acts 9:2; 19:9, 23;
24:14, 22). Any other way may seem easier and more appealing but ultimately
leads to spiritual destruction (Psa. 1:1, 6; Prov. 14:12; 16:25; 2 Thess.
1:6-9; Heb. 2:1-3; 10:29-31).
Heading
in a different direction are false prophets and false disciples (Matt. 7:15-23;
cf. Luke 6:25-27, 43-45). Prophets are supposed to be God’s spokesmen (Matt. 10:41;
23:34; Acts 13:1), not all of whom are legitimate (Matt. 24:11, 24; Deut.
13:1-5; 18:20-22; 1 Kgs. 18:20-46; 22:1-28; Acts 13:6; 2 Pet. 2:1). They cannot
be recognized merely by outward appearances (cf. 2 Cor. 11:15) but by their
“fruits” or observable actions (cf. Matt. 3:10; John 15:6; Gal. 5:22; Jas.
3:11-12). The ultimate test of discipleship is obedience (Matt. 7:21; see also 12:50;
21:31; Luke 6:46; John 8:51; 14:15, 21-24;
15:10-14; Rom. 1:5; 6:16-18; 15:18; 16:19, 26; 2 Cor. 10:5, 6; Gal. 5:6; 2
Thess. 1:8-9; Heb. 5:8-9; et al.).3
Continuing
the emphasis on “doing” the Father’s will (Matt. 7:21-23), building-construction imagery was
no doubt a familiar analogy to Jesus, considering his experience as a carpenter
(Mark 6:3; cf. Matt. 13:55). The wise and the foolish (cf. Matt. 25:2) are
distinguished by how they respond to the Lord’s directives (cf. Matt. 13:19-23;
Luke 16:29; Rom. 2:3; Jas. 1:22).4
Conclusion
(Matthew 7:28-29)
The
teaching presented by Jesus in this sermon was not only for his disciples (Matt.
5:1) but also for “the people” (7:28). They were “astonished” at what Jesus was
saying (cf. Matt. 13:54; 22:22, 33) because of his apparent “authority” (Matt.
7:28-29; cf. 8:9; 9:6-8; 10:1; 21:23; 28:18; John 5:27; 10:18; 17:2), in
contrast to the Jewish scribes (learned scholars) who tended to rely more on
the authority of others. To borrow R. T. France’s observation: “The teaching of
the Sermon on the Mount is not meant to be admired but to be obeyed” (The
Gospel According to Matthew TNTC
146).
--Kevin
L. Moore
Endnotes:
1 Unless otherwise noted,
scripture quotations are from the New King James Version (1996).
2
The negative form of this principle appears in various ancient documents along
the following lines: “Do not do to others what you would not want done to you” (cf.
Isocrates, Plato, Aristotle, Confucius, and multiple Jewish teachers). But
Jesus is the first on record to express the positive form, albeit referencing “the
Law and the Prophets.”
3
Jesus calls God “My Father” in Matt. 7:21;
10:32-33; 11:27; 12:50; 15:13; 16:17; 18:10, 19, 55; 20:23; 24:36; 25:34;
26:29, 39, 42, 53 (note also John’s Gospel!). On “doing” the will of the
Father, see Matt. 7:15-20, 21-23, 24-27; 12:50; 21:31; cf. Col. 6:6; Heb. 10:7,
9, 36.
4 See also Job 21:17-18; Psa. 37:10;
91:1-16; 125:1; Prov.
10:25; 12:3; 2 Tim. 1:12.
Related Posts: Labeling False Teachers, Sermon on the Mount: Part 1, Part 2, Part 3
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