The House of the LORD

“I was glad when they said to me, ‘Let us go into the house of the LORD’” (Psalm 122:1, NKJV).

Historically this psalm has been ascribed to David, and if the attribution is correct, “the house of the LORD” in this passage cannot be an allusion to the literal temple built several years later in Jerusalem (1 Kings 5:3). Granted, the tabernacle of Moses, representing God’s presence among his people, was described as “the house of the LORD,”¹ as was the temple that replaced it,² but the biblical concept of God’s “house” predates both of these material structures.

After Jacob saw in a dream God’s angels descending and ascending between heaven and earth, the LORD promised, “I am with you and will keep you wherever you go … I will not leave you …” And Jacob said, “Surely the LORD is in this place …” (Gen. 28:10-16), naming the place “Bethel,” which means “the house of God” (v. 19). The key concept here is God’s presence.

The Hebrew word translated “house” is bayith [בּיִת], meaning “dwelling,” “habitation,” “abode,” but also used as a metonymy for “household” or “family” (cf. Lev. 16:6, 11, 17).³ Throughout the book of Psalms, the term is employed in this sense (cf. Psa. 115:10, 12; 118:3; 135:19-20). Note, here in Psalm 122, “the house of David” (v. 5) is in reference to the royal family of David. Seeing that God does not dwell in a physical edifice like humans do,⁴ the more natural sense of “the house of the LORD,” particularly in the context of Hebrew poetry, is the collective family of God among whom God dwells.

Jesus speaks of “My Father’s house” into which he invites us and grants us access (John 14:2-6). We are called “the household of God” because he is our “Father” and we belong to his “family” (Eph. 2:19; 3:15). As God’s church, we are his spiritual house, his building, his temple, his dwelling place (1 Cor. 3:9-17).

Whenever we, as the household of God, have the opportunity to assemble for fellowship and worship, we ought to have the heartfelt perspective of David: “I was glad when they said to me, ‘Let us go into the house of the LORD’.” What a joyous blessing it is to be God’s family and to be together as God’s family!

--Kevin L. Moore

Endnotes:

     ¹ Ex. 23:19; 34:26; 23:18; Josh. 6:24; Judg. 19:18; 1 Sam. 1:7, 24; 3:15; 2 Sam. 12:20.

     ² 1 Kings 3:1; 6:1–9:1; Ezra 1:5; Isa. 37:1, 14; et al.

     ³ See also Gen. 7:1; 12:1, 17; 24:2; 35:2; 42:33; 50:7, 22; Ex. 1:1, 21; 12:4; Num 18:21; Deut. 6:22; 11:6; 1 Sam. 25:28; 1 Chron. 4:21; 2 Kings 21:13; Isa. 22:22; et al.

     ⁴ 1 Kings 8:27; 2 Chron. 2:6; 6:18; Isa. 66:1-2; Acts 7:48-50; 17:24.

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The Sermon on the Mount: An Overview (Part 4 of 4)

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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The Sermon on the Mount: An Overview (Part 3 of 4)

Meaningless Oaths (Matthew 5:33-37)

In contrast to Jewish teachers who warned against swearing (taking a vow or oath) falsely (v. 33), Jesus goes even further and condemns trivializing dishonesty and presumptuously and arrogantly establishing one’s word on things beyond one’s control (cf. Matt. 23:16-21; Jas. 4:13-16).¹ The Lord’s exhortation is to say what you mean and mean what you say (v. 37), i.e., honesty, integrity, character, trustworthiness.

Retaliation Prohibited (Matthew 5:38-42)

Although selfish retribution may have been legitimized among the Jewish people at the time (Matt. 5:38), the Law required the victim to bring the offender to trial, and the authorities were to inflict the appropriate punishment, not exceeding the original offense (Ex. 21:23-25; Lev. 24:17-21; Deut. 19:15-21). While evil itself is to be resisted (cf. Jas. 4:7), the Lord’s prohibition is against resisting an evil person or evil treatment (Matt. 5:39a). The behavior of a follower of Jesus is not to be determined by someone else’s sinful words and actions (cf. Luke 6:29-30).

What about a slap on the cheek (Matt. 5:39b)? Retaliation only exacerbates the situation (cf. Matt. 7:12; John 18:22, 23; Rom. 12:17; Prov. 24:29), especially in the context of brutal Roman aggression and abusive religious leaders. What about losing one’s tunic in a lawsuit (Matt. 5:40)? Rather than revenging unjust treatment, evil is to be overcome with good (cf. Rom. 12:19-21; 1 Cor. 6:7).

What about being conscripted to travel a lengthy distance (Matt. 5:41)? Any Roman soldier or authority figure had the legal right to compel anyone from the subjugated populace to assist him on a journey up to a mílion. A Roman mile, literally “a thousand paces,” became “a fixed measure … 1,478.5 meters” (BDAG 651), compared to an English mile of 1,609.344 meters. A disciple of Jesus, in this oppressive environment, had the opportunity to make a lasting impression by going beyond what was required.

What about a request for assistance (Matt. 5:42a)? A follower of Christ is to have a benevolent disposition, seeing that even the Law required helping the needy (Lev. 25:35-36; Deut. 23:19-20). What about a request for a loan (Matt. 5:42b)? Being benevolent toward a borrower was also enjoined in the Law (Ex. 22:25).

Jesus addresses real-life situations that his immediate audience would have faced in a society controlled by corrupt Jewish authorities and tyrannical Roman oppressors (see also 1 Thess. 5:15; 1 Pet. 3:9).

Love Your Enemies (Matthew 5:43-48)

There is no explicit command in the Mosaic Law to hate one’s enemies, but this attitude naturally developed (cf. Psa. 139:21-22). Disciples of the Lord are to rise above the typical ways other human beings react toward one another. The world should be viewed through God’s eyes: with love, blessings, good deeds, and prayer (cf. Luke 6:27-28).

The Heavenly Perspective (Matthew 6:1-34)

The way of Christ means doing good to please God rather than to be seen of men (Matt. 6:1-4). One’s “charitable deeds” (NKJV) or “practicing … righteousness” (ESV) is not for show or to draw undue attention to oneself. This concerns the motive, whereas Matt. 5:16 addresses the desired result (cf. Mark 12:41-44; Acts 4:36-37). Those who seek to impress fellow humans only have temporal reward, whereas seeking to please and honor God carries everlasting rewards (Matt. 25:34-40).

A Model for Praying and Fasting (Matthew 6:5-18)

Private prayer (“when you [singular] pray …”)² is not for public show but an intimate communication with the heavenly Father (Matt. 6:5-8). What has traditionally been labeled “the Lord’s Prayer,” or more appropriately “a model prayer,” was taught by Jesus as a sample of how to pray (Matt. 6:9-15; cf. Luke 11:2-4). This model prayer (a) is addressed to the heavenly Father, (b) acknowledges his holiness, (c) desires his sovereignty, (d) seeks his will, (e) asks for his provision, (f) requests his forgiveness, (g) depends on his spiritual guidance and protection. Whether private (individual) or public (collective), we ought to be mindful and inclusive of one another in prayer: “Our Father ... give us this day ... forgive us ... do not lead us ... deliver us ...”

As we acknowledge our own human frailties and weaknesses, we have God’s permission to ask in prayer, “lead us not into temptation” (Matt. 6:13a).³ However, if we are unwilling to avail ourselves of all that he provides to help us along the way, we are missing a key component of the petition, “Your will be done on earth as it is in heaven” (v. 10b). Satan tempts. God provides. We decide which path to follow. Being forgiving is a prerequisite for being forgiven (Matt. 6:12, 14, 15; cf. Matt. 18:23-35; Mark 11:25-26). And we can be assured that God always answers according to his perfect will (1 John 5:14-15).

Fasting is also meant to please God rather than to be seen of men (Matt. 6:16-18). Often coupled with prayer (Ezra 8:21-23; Dan. 9:3; Matt. 17:21; Luke 2:37; Acts 13:3; 14:23), individual fasting is personal and should not be done for show or with improper motives (Isa. 58:3-10; cf. Dan. 9:3-5). While the Law of Moses enjoined one day of fasting each year for the people of Israel (Lev. 23:26-32; Acts 27:9), individuals fasted on various other occasions for different periods for a variety of purposes (cf. Matt. 9:14; Acts 10:30).

Reasons for fasting included bereavement (1 Sam. 1:12; 3:35; 2 Sam. 31:13; 1 Chron. 10:12; Dan. 10:2-3), public calamities (2 Sam. 1:12), afflictions (2 Sam. 12:16; Psa. 35:13; Dan. 6:18), eminent danger (Esther 4:16), remorse for sins (1 Sam. 7:6; Neh. 9:1-2), humility (Neh. 9:1; Psa. 35:13), and seeking divine guidance or favor (Ezra 8:21; Acts 13:3; 14:23). There is a time and place for everything (Eccl. 3:1), and fasting is neither a mindless and meaningless ritual nor an activity for public spectacle.

Treasures in Heaven, the Lamp of the Body, and Riches (Matthew 6:19-24)

Rather than accumulating temporary earthly possessions for selfish purposes, the focus of the heart ought to be directed toward the accumulation of permanent heavenly treasures (Matt. 6:19-21; cf. Col. 2:2). The “eye” represents one’s singular focus, whether earthly or heavenly. The former leaves one consumed with spiritual darkness, whereas the latter provides enlightenment (Matt. 6:22-23). The choice is between two masters: (a) an earthly focus leading to being enslaved to mamōnâs (Aramaic “riches”) or worldly things; or (b) a heavenly focus leading to service to God (Matt. 6:24; cf. 19:21-22).

--Kevin L. Moore

Endnotes:

     ¹ On the Jewish practice of oath-taking, see Num. 6:1-5; 30:2; Matt. 26:63; Acts 18:18; 2 Cor. 1:23 (cf. Judg. 11:30 ff.).

     ² Unless otherwise noted, scripture quotations are from the New King James Version (1996).

     ³ See K. L. Moore, “What Are We Asking? (Part 1),” Moore Perspective (28 Sept. 2022),<Link>, + accompanying Links (Parts 2–3).

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