One Year with Jesus

Matthew 7.1-14 Judge not. Jesus is not calling for a suspension of thinking, accountability, or morals and ethics. He is calling for the suspension of faultfinding for the purpose of condemning. This is all about motivation; the difference is in loving people and helping them move toward the kingdom rather than trying to create barriers. There are those who make a life of finding fault in others and then prescribing their solutions for them. Jesus warns that this is not the case for the disciple. If we are to condemn another we must begin with ourselves for that is the only place where we can have the needed experience to offer compassion. Giving that which is holy to dogs is unthinkable. So is spiritual guidance to the self-righteous, the hypocrite, the one who rejects, and the caustic. Jesus then shifts to the subject of prayer, but how are they related? Asking, seeking and knocking is not solely about getting into Heaven, nor about naming and claiming blessings for this life. But ho

Matthew 6:25-34 My heart is bad. Even as I am reading this passage my mind is racing about print supplies and appointments. "Will there be enough of what I need?" If that is not bad enough there is rebelliousness where my heart says, "Yes, that is good in theory but...” The problem is in me, in my sinful desire to clamor for release from the Lord’s provision and authority. I want to argue against God, to say what He gives is not enough, to find an excuse for indulging in my own selfishness. Smashing myself against rocks hoping the rocks will change makes even better sense than worry. In the illustration of the birds and flowers Jesus is not advising idleness; rather, the lesser proves the greater. Jesus said if it is true of the less valuable and values then it will be true for the more valuable and higher values. If it is true of the less important, like the birds, then it is true for me. God cares for the birds, but they must pick up the seeds. Part of God’s provisio

Matthew 6:16-24 In verses 16 through 18 Jesus assumes that fasting is a part of the life of a disciple. As with prayers and alms giving the objective is God, not the praise of people. This passage is difficult. Sometimes it's difficult because of our pride and sometimes it's difficult because we love food. At every moment we can build plenty of excuses for food, low blood sugar for example, that allows us to make sure we have our daily treats. When do my appetites govern me? When I make excuses to satisfy them. The attachment to material concerns and the priority of loyalty to God is the point of this passage. Treasures on Earth are not very secure. From vermin that can ruin to a housing market bubble that can burst, there are no fully secure treasures here on Earth. There are, however, no insecure treasures in Heaven. Nothing entrusted to God will ever be lost. This passage may refer first, but not exclusively, to alms giving. Wealth itself is not a problem; it is a loyalty t

Matthew 6:1-16 Acts of righteousness would be better-translated acts of purity. A disciple must never attempt to show off his righteous devotion. There is a world of difference between living a conspicuously good and godly life and attempting to gain a reputation for goodness and godliness. The difference is in the nature, the result and ultimately the reward. The word “Hypocrites” has a double application. The first application is taken from the Greek word, which means actor: hypocrites are performing for an audience. Second, the word carries the meaning that there is insincerity in their actions. The disciple wants no reward on earth. The Father is the only source for the reward the disciple desires. As with the higher righteousness in the last chapter, the issue in regard to our prayer is our motivation. The Lord does not forbid public prayers, spontaneous prayers or personal prayers. All types of prayer are equally apt to become about us making a show rather than about the Father

Matthew 5.33-48 The ethic that the Lord has for us is beyond anything a legal code could impose. It is not merely insisting that a given behavior ends. It ends evil behavior by an intentional and internal change. In the fertile ground of a life dedicated to God the weeds of hate, lust, falsehood and retribution cannot grow. Which is the higher standard, to never actually commit the act of adultery or to not desire the other woman? It would be all but impossible to do the latter by our own power. But the former might be within our will power or self control. The radical shift in ethics is most pronounced in the transition from “hate your enemies“ to “love your enemies”. This righteousness is higher and better than any legalistic righteousness. Not only is it better because the conduct is in itself better, but also because the motivation has changed and the dynamic that powers it has changed. The word translated “perfect” meaning "whole" or "complete" is more than mor

Matthew 5.21-32 In Matthew 5: 17- 20 Jesus calls his disciples to a better righteousness. This righteousness is built on a relationship with God. Loving God is the center and the focus of life. Now Jesus gives examples of what that will be like. Jesus is not advocating a more stringent form of legalism. Take calling someone a fool for example; never call anyone "you fool". We must not think there is a prohibition against calling someone a fool but there’s no prohibition against calling someone by another derogatory name. Jesus is calling for a higher ethic not a more stringent set of rules. This higher ethic will do more than any set of rules ever could. Additionally, Jesus is addressing what is behind the obvious or less obvious issues that are motivating evil behavior. What is behind murder or calling someone a fool? What is the motivation behind adultery or simple lust? Why is there a need for oaths in the first place and the prohibition of not breaking an oath? The outer

Matthew 5.13-20 The first part of this passage is about the disciple being by his very nature a witness in the world, by being the light, the salt, and the city on the hill. This is all about being different in a bland, dark, and dangerous world. The Old Testament idea of God as light and illumination has now passed on into the One who fulfills the promises: God made flesh, and through Him to the disciples. This is possible because it is all about Jesus. Jesus identifies Himself as the fulfillment of the whole Old Testament system. This is a radical even an insane statement for a Jew unless that person were the reason for the Old Testament’s existence. Understanding “why” of the Old Testament gives the reason that not one part passes away. The purpose of the Old Testament was not to give legal righteousness or even a moral code. The purpose was to prepare for the one who was to come. The problem with discarding the Old Testament is not that it erodes morality. That maybe true. The prob

Matthew 5:1-13 This with the rest of the Sermon on the Mount is about the life of a disciple. Blessed is a poor translation rather we should use “fortunate” or better yet “enviable”. “Your life is enviable when….” These are often eschatological statements. This is not civic or moral law for societies at large. They are rather statement of kingdom citizenship. “Poor in spirit” meaning to humbly put their trust in God. The kingdom belongs to them because they are God’s people. “Those who mourn” are those whose life, from this world’s perspective, is not a happy life because of their loyalty to God. They are to be envied because God will work it out in the end. “The meek” are those who do not throw their weight around. They rely on God to give them what is their due. God gives what the world can never take. Meekness is not merely a matter of social justice or personal moral righteousness but a relationship with God that is unclouded by disobedience. “To hunger and thirst after righteousne

Matthew 4:17-25 Jesus began preaching about the kingdom and immediately started calling disciples. Making disciples is apparently pretty important for Jesus and for his ministry purposes, but is apparently of little value to the contemporary American church. What does it mean to make a disciple? To be a disciple means to follow. It is certainly more than to listen of a weekly sermon. It is time together with the Master consistently in order to hear the teachings of the Master. Often the disciples had Jesus to themselves and in these times they discussed in detail his public teaching. Going out and repeating the process is a part of being a disciple. The disciples Jesus called were evidently successful in their trades. Entering into poverty for the kingdom is an excellent trade off. Three aspects of Jesus‘ ministry are mentioned in this passage. First, teaching in the synagogues would have been the exposition of Scripture. Those who would follow Jesus must be a people who know the Word

Matthew 4:12-17 Jesus has returned to the Jordan valley and from the other Gospels we know that He also had a ministry of teaching and his disciples were baptizing in the river. When Jesus learns that John was arrested Jesus leaves the Jordan valley to go to Nazareth. In the same verse we learn that Jesus leaves Nazareth and goes to Capernaum. There is an important principle in these geographic verses. That principle is that Jesus is completely subject to the Father’s timing and leading. There will come a day when Jesus will be tried in a Roman court, but that day is about three years away, it was not yet time. John’s ministry was widespread and well known and with John in prison if Jesus had continued His ministry in the Jordan River region He would have most likely picked up John’s followers and have enjoyed extreme popularity. With such popularity in that location and in the circumstances of John’s arrest an anti-Herod movement may have developed. This could have resulted in a prema

Matthew 4.1-11 It is better to call this episode the “Testing of Christ” because ultimately it is the Spirit that led Jesus into the desert for the purpose of His testing using the enemy. Matthew is going to contrast the failure of Israel in the wilderness with the obedience of the Son. In the first test Jesus is asked by the enemy to use His power to meet his own needs. After 40 days with no food Jesus is beginning to starve. The temptation is to look at His own needs and the incredible resources at His disposal. But Jesus will not take His eyes off the Father and be distracted from obedience to the Father? Not even by something so vital as bread. The second test also reflects back to Israel’s failure in the wilderness. A consistent theme for Israel in the wilderness wanderings was, “Is God with us or not?” Constant worry over “is God with me” reflects a doubt about God’s faithfulness. The temptation is to take the focus off the Father and direct toward the circumstance. To create a c

Matthew 3.13-17 Jesus comes to John for baptism but John is resistant. Jesus is going to do something greater than John’s ministry and so John feels that he should be baptized by Jesus to be a part of this greater reality. Jesus says that John should permit the baptism at this “time” for “us” to fulfill all righteousness. Notice that Jesus has a profound sense of the Father’s timing. How often we get into a mess by not being in the Father’s timing. For some things we want we act as if now is the only time. If we are less interested, we act as if the only time is another time. Jesus was in the Father’s time. Timing has less to do with chronology than it has to do with opportunity. May the Lord help us to read the time properly. Don’t miss that Jesus says “us” to fulfill righteousness. Jesus and John together will accomplish the will of the Father. Jesus’ condescension is not just to man but also to accepting man’s leadership to accomplish the Father’s will. Jesus put Himself in such a p

Matthew 3.1-12 Between the end of Matthew 2 and the beginning of Matthew 3 thirty years transpire. Matthew gives us important themes in this introduction featuring John the Baptist. These themes will be repeated from time to time during the whole story that Matthew shares. The first theme is that of repentance. Repentance is more that remorse over evil done; it is even more than a change of mind about the nature of right and wrong. Repentance is a call to abandon rebellion against God and return to the covenant-obedience as one of God’s people. Feeling guilty and saying a half-hearted or even a heart felt “Sorry” is not repentance. The repentance John calls for is expressed as “fruit’ as he responds to the Pharisees and Sadducees. Verse 7 is translated into English that they came “for baptism”. This misses the mark, it is better understood they came “to baptism”. This was not a group of sincere individuals returning to God, rather a delegation of the authorities coming to see whom this

Matthew 2.13-23 We have no idea what Joseph expected from life. Most likely it was to l ive the quiet life of a builder/ construction worker in the small community of Nazareth. Having a larger gentile population Nazareth was possibly less of a threat to Rome and would have been an unlikely place to face Roman hostility. He would marry the girl he loved hav e children and Lord willing, see the second generation before he was gather ed to his ancestors. Joseph had no way of expecting what was to come. Without expecting or wanting it he is thrown into the middle of the greatest drama in the history of the universe. Rather than the quiet life he expected , angels visit Joseph in his dreams, so real , so powerful , so vivid that he cannot deny them and he can do nothing other than obey. In a place far from his home Joseph’s step son is born. First come the shepherd s with t heir own angel stories. Next co me the Magi, the my sterious visitors from the East with stories of

Matthew 2.1-12 Missing the point is easier than we might think. In this passage we have Herod deep in darkness and evil. We have the Magi, wise and seeking. But we must not miss the Chief Priest and scribes, people who knew the scriptures. Herod was on bad terms with the Sanhedrin, nevertheless there were at least some leaders he could talk to for answers. They knew the scriptures, but did they recognize the Christ? The religious elites were so infected with the system of power and privilege that even though they could know where the Messiah would be born it made no personal difference for them. All they had was information that was only useful to curry favor and advance their cause. It did not draw them close to God. From Jerusalem to Bethlehem was less than 5 miles. Verse 6 indicates that they were aware of the predictions, that they had the information concerning the facts of the Messiah’s birth. But they made no effort to find the Christ child for themselves. Were they unaware of H

Matthew 1.18-25 Matthew begins laying out a very careful argument that Jesus is the Messiah. First he does so with the genealogy that began this chapter now he turns to the connection of Joseph, Mary and the conception of Jesus by the Holy Spirit. Matthew moves from the natural, Joseph’s reaction to Mary’s pregnancy, to the supernatural, the revelation of what happened and who Jesus was to be. There are two characteristics of Jesus that would be desirable in anyone’s life. First , he was a “ righteou s man” , a man who kept the law, who loved the law, a law- abiding man. The high priority in Jewish life for the Law was express ed in faithful conformity to the law , not just knowledge of it. Second, he was a kind man. He could have divorced Mary in public humiliation. In a small town th at would have been very harsh and difficult for Mary. By all natural expectation s that would be the very best that Mary might expect. Joseph’s willing ness to radically adjust his life

Matthew 1:1-17 Matthew begins with a “book of the beginnings”. Jesus will be presented by Matthew as the new beginning or the new creation. The language in this passage is reflective of other ‘beginnings’ specifically Genesis 2:4 and 5:1. Matthew moves from Abraham to Jesus but notes critical mile markers or turning points. First is Abraham the true embodiment of what it means to be Jewish. Second is David the Great whose descendant would be called the “son of David”. This title will be a major Messianic title in the book of Mathew. Third the exile from which Israel would need a rescue. This picture of exile and rescue would find their ultimate fulfillment in the Christ. In these three cycles Matthew is more interested in communicating the great truth of who Jesus was and what He would do than providing a genealogical record. The cycles have run their course and the time has come for the new beginning. The promise made to Abraham is finally being fulfilled, but in a most unexpected way