Truths about "judging" (Pt. 3)

"Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. Matthew 7:1-2

Jesus’ words about being judged by the same standard by which we have judged others must not be taken literally. Why? Because we frequently judge others by improper [unfair] standards. Will the Judge of all creation judge us unfairly because we have judged others unfairly? Hardly.

The point that these words drive home is that though there are times when we must judge (refer to the two previous posts), we must judge justly, not unjustly. Truthfully, not hypocritically.

These words remind us not to judge improperly since we would not want to be judged improperly.

Let us first remember that we are all guilty before the just eyes of God. Then secondly, let us remember that as believers we have been declared “not guilty” because of what Christ has done to save us—a mercy that we have received, not by works of righteousness that we have done, but by faith alone. Therefore, as God deals with us mercifully, let us commit to judging others mercifully. We must not hypocritically insist on justice when judging others, while depending on mercy for ourselves.

We will not receive God’s mercy because of how mercifully we have dealt with others, but as we deal mercifully with others, we validate that we have received God’s mercy, and are saved.

Truths about "judging" (Pt. 2)

"Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. Matthew 7:1-2

Last time we considered the fact that the immediate context of Matthew 7:1-2 clearly reveals that the words, “Judge not,” are not a prohibition against every kind of judging at all times. This time, what about the greater context? What do we mean when we refer to the greater context? We are referring to the fact that every verse in the Bible must be interpreted in light of the entire Bible. Here is the principle explained: God cannot contradict Himself. Therefore, God’s Word cannot contradict itself. When an apparent contradiction in God’s Word exists, the problem is not with God’s Word, but with our interpretation. So, each part can only be correctly understood in light of the whole.

This is the beauty and importance of systematic theology. Some falsely allege that systematic theology begins with a presupposed opinion, followed by verses supporting that opinion. Not so, and those who do this sin against God’s Word. True systematic theology begins by looking at everything God’s Word says about a subject, and ends with a biblical opinion of that subject—refusing to ignore any passages in which an apparent contradiction exists.

That said, if “Judge not,” means never judge anything at any time, we would have to throw out vast amounts of the rest of God’s Word that not only allow certain kinds of judging, but command it!

So how do we understand, “Judge not” in light of the rest of the Bible? Rather than discarding the rest of the Bible in light of a literalistic interpretation of Matthew 7:1, we need to discern what kind of judging Jesus was prohibiting. Hear are two simple, and I believe, biblical, answers.

1. We are in no position to condemn anyone. That is solely God’s domain. When we judge, it is for the purpose of helping someone, never to pronounce an ultimate verdict.

2. We must not judge others assuming that we are superior to them, because we are not. Truth be told, we are all “prone to wander.” The attitude in which we judge must be humility, never superiority.

This is why Jesus’ first qualifier in Matthew 7:3-5 is to begin by judging ourselves, confessing, and repenting from our own sin before seeking to help another person.

And it must be added that this does not mean that only the sinless can challenge and seek to help a brother or sister. If that were the case, since “all have sinned and fallen short of the glory of God,” no one would be able to help anyone else. Therefore, when we challenge one another in loving humility, we must do so not as those who have arrived, but as those who also struggle—saying, “Let’s pray for and help each other!”

Next time, what does this mean: “with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you”?

Truths about "judging" (Pt. 1)

"Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. Matthew 7:1-2

The first verse in Matthew chapter seven is, without doubt, one of the most frequently misunderstood and abused verses in the entire Bible. Think of how often those in sin use this verse as a sort of “get out of jail free” card. If a person in sin is challenged in any way, no matter how biblically loving the challenge is being made, the defensive knee-jerk reaction is, “Judge not!”

Of course it is true that sometimes false, unbiblical judgements are made that should not be made. But to believe that no one is ever to make judgments of any kind is to ignore common sense and the clear teaching of the Bible on the matter.

We all make numerous, everyday, benign judgements. Which item on a restaurant menu to order is making a judgment? Am I guilty of breaking Jesus’ command to “judge not” because I order a salad instead of soup? Obviously this kind of everyday judgement is not wrong. We must make judgements every time a telemarketer calls, usually opting to decline their once-in-a-lifetime offers. This kind of judgement is an exercise in common sense.

Then there is the importance of interpreting Bible verses in light of (a) the immediate context, and (b) the larger context.

Immediate Context. Even a casual reading of the following verses (v.3-20), reveals from Jesus’ lips in the same discourse, the importance of making spiritual judgements:

• In (v.3-5) Jesus warns against judging others when we are guilty ourselves. But note, it is not a blanket prohibition, as though one must be sinless before challenging someone else. In fact, Jesus bids us to deal with our own issues, and then help an erring brother or sister with theirs.

• In (v.6) Jesus tells us about dealing with “dogs” and “swine.” Clearly the Lord expects us to discern (which requires judgment) what kind of person we are dealing with.

• In (v.13-14) Jesus warns us to discern (which requires judgment) the difference between different pathways of living.

• In (v.15-20) Jesus tells us to discern (which requires judgment) true from false prophets, which likewise requires us to judge based on fruit.

Clearly those who boldly quote Jesus’ words, “Judge not,” thinking that makes them immune from ever being challenged regarding sin (or even foolishness), misunderstand Jesus’ admonition to “Judge not!”

Before closing, let us be reminded that before confronting another, we must first scrutinize ourselves. And let us judge our hearts regarding the manner in which we challenge a brother or sister. We must not go condescendingly condemning others. We must go in love.

Next time, the Greater Context…

"Therefore, do not worry"

"Therefore do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things. But seek first the kingdom of God and His righteousness, and all these things shall be added to you. Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble. Matthew 6:31-34

This passage ends with the word “Therefore,” indicating a conclusion to what has been said (in v.19-30). The action required has been more than hinted at—but in case anyone missed it, “Do not worry!”

Do not worry about the things the godless worry about. Why? Because believers are cared for by God in a special way. And being God, He knows what we need before we do, and prior to when we start worrying (v.32).

In (v.33) Jesus utters these famous words: “But seek first the kingdom of God and His righteousness, and all these things shall be added to you.” Seeking the kingdom of God and His righteousness first does not mean make this the first item on our to-do lists, and then get busy with the rest of our lives. It means seek God first in all things. And yes, God does care about all the other things in our lives. When we seek God first, we receive more of Him, and everything else. When we seek everything else we are likely to receive neither.

Jesus ends this section about worry in the Sermon on the Mount by restating the summary conclusion, “Do not worry,” adding a specific warning about worrying about the future, since none of us knows precisely what the future may bring.

God help we who are prone to worry, to turn worry into prayer, trusting in You for our every need. Amen.

How to have victory over worry

Which of you by worrying can add one cubit to his stature?
Matthew 6:27

Embedded in Jesus’ words about worry, is a the common sense reason not to. Worry doesn’t help.

Worry does not change any circumstance. If worry changes anything, it changes the worriers, and not for the better but for the worse. Jesus’ illustration about worry in (v.27) was about one who worries about his height. And as we all know worrying about one’s height does not make one taller (or shorter if one is worried about being too tall). The same is true about any other worrisome matter about which we can do nothing. The only thing worry can do is wear us down mentally, emotionally, and even spiritually.

What if the matter is something we can do something about? Then do something—but not while worrying. Since the greater context of Jesus’ warning was about worrying over money, we are responsible to do the best we can financially.

To be fair and honest, however, ceasing to worry is easier said than done, since worry is generally involuntary. Who sets out to worry intentionally? We just do—usually about the unknown. It is natural to worry to some degree, for instance, while waiting for results of a medical test. Simply determining not to worry usually doesn’t help. What does? Paul tells us in Philippians 4:6-8.

6 Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God;

When we are anxious we need to be intentional about turning to God in prayer—in everything, meaning nothing is too large or small. Tell God what you are feeling anxious about. Be thankful that God knows, cares, and is able.

7 and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.

The promise in (v.7) is not to change the circumstance (though God can if He so chooses). The promise is God’s peace. God’s peace can be so calming that we are surprised that we are not more anxious. And do not miss that fact that this is because of the Lord Jesus.

8 Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy--meditate on these things.

Lastly, (v.8) tells us to redirect our thoughts away from our fears and towards whatever is true, noble, just, etc. The peace of God comes to us when our thoughts are on truth rather than on what is unknown.

We do not have to worry!

"Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? Matthew 6:25

The next section of the Sermon on the Mount is about anxiety and worrying. The topic of anxiety follows Jesus’ words about money and possessions, since these are an oversized and common reason for worry in most people. Who has not worried about money?

The big idea Jesus is presenting in this section is simple: Do not worry! That is easier said than done. So Jesus gives reasons not to worry.

The first reason in (v.25) is that life is more than money and possessions. As eternal spiritual beings, as important as money is, (a) it is not the most important thing, and (b) the time will come when money is no more—erasing all worry about it.

Verse 25 introduces the further reasons illustrated in verses 26-30:

Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And which of you by being anxious can add a single hour to his span of life? And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith?

We need not worry because God cares and provides for us. He doesn’t always grant us the abundance we might desire, but He always cares and provides according to His perfect will. Jesus illustrates God’s care by pointing out that since He cares for birds, flowers, and grass, we can rest from worrying about His care and provision for us. And by the way, Jesus’ words make it clear that God’s care for people is greater than for plants and animals, which is a reminder that only people (not plants or animals) are created in God’s image!

The end of (v.30) challenges us that worry is a lack of faith. Oh, that we would trust God, remembering that since He saved our souls (at the infinite expense of Jesus’ life) we can trust Him with everything else (Romans 8:31-32)!

The heart and the eye

"The lamp of the body is the eye. If therefore your eye is good, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness! "No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon. Matthew 6:22-24

It is imperative to understand that Jesus’ reference to the eye (v.22-23) as illustrative rather than being about one’s physical eyes. A simple way to understand Jesus’ warning is to think of what it means to have an eye for, or to whatever. For example, automobile enthusiasts have an eye for cars. Cat lovers have an eye for felines. I trust you get the point.

Remember the context (v.19-20) about investing oneself and one’s possessions either in heavenly or earthy pursuits. Jesus is saying what one invests oneself in and one’s possessions will be determined by where one’s heart is (v.21), and synonymously by what one has an eye for (v.22-23).

Putting it all together, Jesus is saying, Where your heart is (v.21), and what you have an eye for (v.22-23), determines what one values most.

Then in verses 23-24, Jesus drops the bomb that our hearts cannot truly be divided. We cannot love both heavenly and earthy things equally. We can and do love many good and God-ordained interests in this life (e.g., things from spouses and family, to hobbies and chocolate). But if we love any of these equally, much less more than we love God, we are are self-deceived.

We do well to routinely ask ourselves, “What do I have an eye for”?

Investing

"Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.
Matthew 6:19-21

Though for most Christians this is obviously clear, since Jesus made a point of it, let us think briefly about the difference between laying up treasures on earth and in Heaven. Two words that summarize the difference might be, “longevity” and “corruptibility.”

First, Heaven is eternal and the Earth will one day be vaporized by fire from God:

2 Peter 3:7,10-12 7 But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men... 10 But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up. 11 Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, 12 looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat?

If we believe the Word of God, and know that time ends but eternity does not, where should we invest? This is not to say, do not invest at all in this world. We live in this world and must be wise stewards of however much or little God has commissioned us to manage. But while earthly investments are relatively important in the here and now, heavenly investments are forever and ever!

Second, earthly investments are subject to corruption and loss by a variety of means over which we have no control. So let us be as wise as we can be, knowing that the only sure thing is heavenly rather than earthly. And let us also be reminded that no matter how we invest, investing carries with it a measure of risk. That risk teaches us to be wise and to trust God.

The only 100% “sure thing” investment is in Heaven. Do you actually believe that? Does what you invest yourself in validate your answer?

How to lay up treasure in Heaven

"Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also. Matthew 6:19-21

So how do we lay up treasures for ourselves in Heaven? By investing ALL of ourselves in heavenly pursuits. Remember, while it is not wrong or ungodly to invest appropriately in this life by caring for our families and planning ahead for our years of old age, the rich fool’s mistake was in laying up treasure for himself while not being rich toward God (Luke 12:21).

Here are some ways to invest ourselves in Heaven—none of which will be any great surprise, but valuable to think about. They are grouped, based on areas of life we are to be stewards of what God has entrusted to our care.

Physically. 1 Corinthians 6:19-20 says, “Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? 20 For you were bought at a price; therefore glorify God in your body and in your spirit, which are God's.” Because our bodies belong to God we will be held accountable for how we cared for, and used them. Therefore, let us take care of our physical bodies, the temple in which God is pleased to dwell.

Relationally. We are to love our neighbors as we love ourselves (Mark 12:31). Every relationship is different (spouses, parent/child, other relatives, friends, etc.). Therefore, we do not invest ourselves in every relationship in exactly the same manner, but let us be diligent as is severally appropriate to be the best (fill in the blank with each relationship) we can be to the glory of Christ.

Mentally, emotionally, & spiritually. That God promises to guard our hearts and minds (Philippians 4:7), is a reminder that our hearts and minds matter. We have a responsibility to be wise stewards of our hearts and minds. This includes, but is not limited to: (a) always be learning, and (b) being cautious about what we let into our hearts and minds via our eyes and ears. It also means disciplining our minds to reject sinful thoughts, and being careful not to give our hearts over to desires that are not God-honoring. And since emotions are often affected by our physical health, it means taking care of ourselves physically as well.

Chronologically (time). Ephesians 5:16 bids us to, “redeem the time for the days are evil.” Stated differently, make the most of, and invest our time wisely because our days are limited. Regardless of the fact that we are all given a different number of years, we are all given 7 days in each week and 24 hours in each day. Stewardship requires that we invest our time wisely. We all make time for the things that truly matter to us. Work and play are important, but investing our time in heavenly pursuits means investing time in spiritual activities. I trust we can make a list of such activities without me providing one here.

Financially and materially. This is likely what most of us think of first when it comes to stewardship. The items listed above are often not even thought of. Besides taking care of the material items God gives us, financial and material stewardship begins with knowing that everything we have belongs to God, and that we will all give an account to Him for what we do with what is His (Matthew 25:14-19). This means giving proportionally (1 Corinthians 16:1-2), cheerfully, generously, and sacrificially (2 Corinthians 6:1-3 , 9:5-7). But stewardship does not end with what we give. It also means remembering that we are no less accountable for what we do with the portion of what we keep.

Stewardship (Pt. 3)

"Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also. Matthew 6:19-21

Jesus’ words in verse 21 are about the relationship between our treasure and our hearts. Though the obvious context appears to simply be about money, the word treasure expands the meaning and application of these words to everything we treasure—or that is important to us. Keep that in mind as you continue reading.

Jesus’ words are frequently mixed up in our minds. Note that Jesus said:

For where your treasure is, there your heart will be also.

He did not say:

For where your heart is, there your treasure will be also.

It is true that whatever we hold dear in our hearts, we are likely to spent/invest our money on. But that is not what Jesus said. What He said was, wherever we put our money, that will become more dear to our hearts. For example, I may not care a bit about the Acme Widget Company. But if I invest my life savings on the Acme Widget Company, the Acme Widget Company will quickly be more dear to my heart.

These words of Jesus are on the heels of His words about investing our treasured resources. Jesus has instructed us not to invest ourselves more in the fleeting interests of this world that is passing away, than in the eternal kingdom of Heaven.

Some, even believers, may not care that much about investing in the eternal kingdom of Heaven. Jesus’ investment counsel is to put more of our treasures in Heaven. The result will be that our hearts become more concerned about Heaven when we invest our resources (including, but not limited to, money) there.

To recap, while it is true that the more heavenly our hearts are, the more we will invest our resources there; but what Jesus said was, the more we invest our treasures in Heaven, the more our hearts will become heavenly.

Stewardship (Pt. 4)

"Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.” Matthew 6:19-21

What about saving for a rainy day (or retirement)? God’s Word nowhere condemns planning ahead financially or materially. In fact it is seen as wise—and even ordained by God. Consider the following (from Baker’s NT Commentary):

God did not condemn Joseph for advising Pharaoh to store up grain for future use (Gen.41:33-36). Nor were Solomon and Agur wrong in pointing to the ant as an example of the common sense revealed in providing during the summer for the needs of the winter (Prov.6:6; Prov.30:25). Nor did Paul make a mistake when he wrote 2 Cor.12:14 & 1 Tim.5:8. Business and banking are encouraged, by implication, in Christ's parables (Mat.25:14-30; Luk.19:11-23). The rich man Abraham (Gen.13:2) was a friend of God (Isa.41:8; 2 Chron.20:7; Jas.2:23). Rich Zacchaeus (Luk.19:2) was accounted worthy to be called “a son of Abraham” (Luk.19:9); and wealthy Joseph of Arimathea [who owned a burial plot] was a follower of the Lord (Mat.27:57).

Again, there is no sin in possessing wealth or in planning for one’s future. The sin is when these concerns become all-consuming, and a reason for not giving generously. Jesus’ arable of the rich fool in Luke 12:13-21 is most instructive. The foolish (sinful) man was obsessed with accumulating wealth. The last verse (v.21) summarizes the heart of the man’s failure:

"So is he who lays up treasure for himself, and is not rich toward God."

The man’s problem was not that he wisely saved a portion of his wealth for a rainy day (or for retirement). His sin was in foolishly hording treasure for himself, while NOT being rich toward God (by giving generously.)

As always, the root of all sin is not merely in the actions, but in the affections of the heart.

More on the heart given to wealth next time.

Stewardship (Pt. 2)

"Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also. Matthew 6:19-21

Once we know that all the wealth we “possess” actually belongs to God, and that we are merely stewards (managers), what should we do with what He has placed in our hands? The simple answer is to use what belongs to God in the way He wants it used. Why? Because we will give an account to Him for what we do with what is His. The parable of the talents in Matthew 25 is particularly instructive.

Everything the stewards had belonged to the master who entrusted his wealth to the them (v.14). The lesson is obvious.

Each steward was given a different amount to manage, as determined (a) by the master’s will, and (b) by the master’s knowledge of each servant’s ability (v.15). From this, learn that (a) it is not God’s will that everyone have the same amount entrusted to them, and (b) not all are equally proficient as managers.

The first two stewards invested their master’s wealth and gained more (v.16-17). The third steward put his master’s wealth in a hole in the ground and earned nothing (v.18).

When the master returned, he demanded an accounting (v.19).

The master rewarded the two stewards who invested their master’s wealth proportionally with more wealth, and commended them (v.20-23).

The master scolded the third steward for not investing his master’s wealth (v.24). He chided the third steward for not at least putting the money in the bank and getting at least a minimal interest (v.27). And in v.28, the master took everything the man had and gave it to the first steward. This instructs us that we need to invest what God has given us, and it is obviously important to the master, instead of doing what we think is best.

Don’t miss that the parable deals with money but the lessons go beyond money, teaching us that everything we have belongs to God and we are responsible to invest ourselves and all that we possess in the Lord’s kingdom, by which we will please the Lord, receiving His commendation and reward.

As a hypothetical footnote: What if there were a fourth steward who thought what he was given was his to spend on himself and his pleasure? If the third steward was in trouble, how much more would this hypothetical fourth steward have been in? And how many of us would be like the fourth steward?

Next time: A few thoughts about the relationship between the heart and treasure.

Doing Justly: equality or equity?

He has shown you, O man, what is good; And what does the LORD require of you But to do justly, To love mercy, And to walk humbly with your God? Micah 6:8

The godless in our world have always twist truth to suit themselves and their wicked agendas. This is grossly true regarding the concept of justice in our day. Consider the following words about God and justice from Deuteronomy 32:4:

“He is the Rock, His work is perfect; For all His ways are justice, A God of truth and without injustice; Righteous and upright is He.”

And as God instructs in Micah 6:8, if we would please Him we are to do justly. What does that mean? Simply stated, equality means judging all people by the same standard. Judging everyone’s outcomes by the same standard does not guarantee that everyone will achieve the same outcome. Why? Because in this world, not all have equal abilities, nor do all work with equal diligence to achieve their best, much less the same results.

In our day, equality (as defined in the previous paragraph), has been hijacked by the term equity, which is supposed to guarantee everyone the same outcome. To guarantee everyone the same results (irrespective of ability and/or effort) is patently unjust.

First, some have superior mental and/or physical abilities that those lacking such abilities will never match. Second, some work harder than those who do not. Justice judges everyone by the same standard, acknowledging that all will not be Olympians, scholars, or millionaires. Modern “equity” says everyone must achieve the same results, regardless of ability and diligence.

Those who insist on “equity” break the 8th Commandment (you shall not steal), and the 10th Commandment (you shall not covet). How? Stealing is taking from another who has what you do not have—which ideally no one would do if everyone had the same. Coveting is longing to have what someone else has—which ideally no one would do if everyone had the same.

Modern “equity” is at the root of “class warfare” which insists that stealing and coveting are okay if someone has more of anything than you have (or want and do not have).

What brings this up today? Today is Martin Luther King Day in the United States. Read Dr. King’s, “I Have a Dream” speech. He was rightly calling for justice and equality, not “equity.”

May God have mercy on our mixed up, sinful nation.

Stewardship (Pt. 1)

"Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also. Matthew 6:19-21

It is telling that on the heels of His teaching about spiritual things (charity, prayer, and fasting), without skipping a beat, Jesus continues by teaching about money. Most fail to understand that money, and what we do with it, is spiritual as well! In fact, it has been said what we do with our money is the truest indicator of our spiritual understanding, maturity, and priorities. Why is that? Jesus’ words in (v.21) reveal why. What we do with our money both indicates and steers our true priorities in life.

The foundation of understanding and using money biblically is that: (a) Nothing we have is ours. (b) It all belongs to God. (c) We are merely stewards (managers) of what belongs to God. (d) We are accountable to Him to manage what belongs to Him according to His will and priorities (not merely our own). You might want to reread this paragraph.

Many believers understand that we are to give back to God (*) a portion of His money that He entrusts to us. Some follow the biblical pattern of tithing (giving 10%). A few give more than 10%. Most give less.

But what we give is only the tip of the iceberg regarding stewardship. Yes, giving reveals our hearts regarding stewardship, but so does what we do with the larger portion that we keep. Remember, it all belongs to God. And when we give an account to God regarding money, we will not only have to account for the small percent that we gave, but also (possibly even more so) for the greater percent that we kept.

Next time: Spending vs. investing—and where?

(*) Christian giving is not merely to charity in general. Though it is not bad to contribute to secular charities, Jesus commended giving in Jesus’ name (Mark 9:41). That generally means giving first to one’s church, and then to other biblical ministries.

Fasting (what it is, more)

"Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly.
Matthew 6:16-18

In this last post about fasting (from the Sermon on the Mount [SotM]), we’ll consider Jesus’ words of warning about fasting to be seen. Jesus sounded this same warning with regard to giving (v.2-4), praying (v.5-6), and now fasting (v.16-18). And it may be safely applied to any and all acts of charity and spiritual devotion. Clearly, in the SotM, Jesus was reminding us that any act of religious devotion undertaken for the sake of the applause from other people is misguided at best, and downright hypocritically sinful at worst.

Boasting about how religious one is not uncommon, especially among those who are not spiritually minded, but merely religious. When ministers wear special clothing (especially ornate vestments and oddly shaped headdresses) it is an example. Those who love to tell others how much they serve is another very common example. In the case of fasting, Jesus pointed His holy finger at those who, whether with words or long sad faces, want others to “ooh and aah” at their devotion.

If there are exceptions, one would be when one is teaching about fasting, and shares from personal experience what they do and why. Another exception would be when a group of people agree together to partake in a particular fast. But even then, be careful that the heart is right, not looking for applause, but merely to encourage others.

Jesus says to give, pray, and fast to be seen by God who will reward appropriately based on the person’s heart, which only He can see. This serves as a good reminder that what is more at stake than what one does is the heart motivation with which one does it.

When we do what we do to be seen (and admired) by people, that hollow and fleeting admiration is the extent of the reward one can expect to receive. The spiritual reward that comes from God to those whose hearts are right, is better, and everlasting.

Fasting (what it is, continued)

"Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly.
Matthew 6:16-18

We began by considering what fasting is not. Last time we began our consideration of what fasting is. This time I’d like to share some thoughts on fasting that I learned from John Piper in his book, “A Hunger For God.” The big ticket idea that struck me most is the concept that fasting is a means by which we cultivate a greater hunger for God. The thinking goes like this: "Did your mother ever warn you not to eat snacks (especially sweets) before dinner because the sweets would cause you to lose your appetite for dinner? Mine did.

Based on that analogy, Piper contends that our appetites for the things of the Spirit are adversely affected by the fact that we nibble too much at the world’s buffet table of the flesh. One remedy is fasting. By saying “No” to the fleshly delights that we are so often allured by, and instead training our tastes for the things of the Spirit, our appetite for the things of the Spirit will increase.

Piper brings up a companion thought on fasting found in Isaiah 58. The Lord scolds His people for their disciplined commitment to fasting (not eating), while not investing their time and effort in doing what is good and right. In other words, fasting is not merely “not doing this or that” (e.g., eating). It is also about doing good. So to make the most out of fasting, substitute prayer, Bible reading, or some charitable activity for what you are abstaining from. The result will almost surely be growth of our appetite for the things of the Spirit—an increased hunger for God. Reading Piper’s, “A Hunger for God,” will be rewarding.

Next time: A warning about fasting to be seen.

Fasting (what it is)

"Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly.
Matthew 6:16-18

Last time we considered what fasting is not. This time, let’s begin considering what fasting is.

Fasting is a means of denying oneself.

Then Jesus said to His disciples, "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. Matthew 16:24

Fasting is a means of denying the flesh to concentrate one’s attention toward the Spirit. By “denying the flesh,” I am not referring denying the sinful desires of the flesh. As Christians we ought to be doing that all the time! Saying no to sin is not fasting, it is repentance and walking in the Spirit!

Spiritual fasting is denying oneself the lawful (i.e., not sinful) aspects of the flesh. I trust that we all understand that eating and enjoying food is not sinful, though gluttony is sinful. So fasting is not halting gluttonous behavior (which is a sin to be repented of), it is temporarily denying oneself lawful (and necessary) eating. Note the word, “temporarily.” Fasting from food cannot be permanent for obvious reasons.

Why would we do this? A couple of practical reasons come to mind. As already stated, fasting from food, for example, is a matter of denying oneself a bodily necessity (and pleasure) for the sake of giving special attention to prayer (or any other spiritual discipline). If we merely skip a meal (or eating for a day), what has been accomplished? But if during that mealtime we devote ourselves to special prayer, or scripture reading, or charitable acts, much may be accomplished.

If fasting for an entire day, we can be reminded to pray every time our stomach growls.

Lastly, thoughts about fasting are usually about food, but spiritual fasting can be temporarily abstaining from from any lawful (i.e., not sinful) activity. Examples include, but are not limited to, certain foods or beverages, certain entertainments, hobbies, or according to Paul in 1 Corinthians 7:1-6, intimate marital relations.

This covers some of the simple facets of fasting. A deeper aspect of fasting is revealed in John Piper’s most excellent book, “A Hunger for God.” I’ll share a little about that, next time.

Fasting (what it is not)

"Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly.
Matthew 6:16-18

After speaking about prayer, Jesus proceeds to speak about fasting. I have to admit, spiritual fasting is not a regular component of my spiritual disciplines. Yet Jesus begins His comments on the subject with the words, “when you fast…” Jesus said, “when you fast,’ not “if you fast.” What is the obvious inference? That His disciples do fast. Lesson number one: Fasting is a spiritual discipline many of us virtually neglect altogether. Maybe we need to learn from that and make the necessary adjustments in our thinking and practice.

Here is a second lesson: Spiritual fasting is not the same as fasting for health or weight loss purposes. Let us not make the mistake of thinking that if we fast for physical reasons we can check the box for spiritual fasting. Unless…

If we are fasting for physical reasons, and we are mindful to devote our fasts for prayer and spiritual reasons, we might be killing two birds with one stone, so to speak.

Here is a third lesson: Fasting is not a way to turbo-charge our prayers. It is not a means to obligate God to answer our prayers because we bribe Him by skipping a meal.

What then is the purpose of fasting? Next time…

Recap: Forgiveness

"For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses. Matthew 6:14-15

This post will take us back to the post from December 7, when we explained what is meant by these words at the end of the Lord’s prayer. Unless one knows the primary teaching about God’s forgiveness of sinners, these words could be understood to teach that God’s forgiveness of us is dependent (earned) on our forgiveness of others. That is contrary to the Christian faith! Our forgiveness by God is by God’s grace alone, received through faith alone, in Christ alone (referring to His death and resurrection). It is not based on anything we do, but rather on what Christ has done for us.

Paul’s words in Ephesians 4 also sorts out the problem many have with the following verses immediately after the Lord’s Prayer.

"For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.’” Matthew 6:14-15

I trust you can see the inherent question: “Does Matthew 6:14-15 teach that God forgives us on the basis of how we forgive others?” Or stated a little differently: “Is my forgiveness by God (salvation) determined by my forgiveness of others?” The obvious answer is NO! If it were so, no one would be forgiven or saved because no one forgives as we need to be forgiven.

Instead, as is the case with other required works of righteousness, they cannot earn or merit God’s grace, but they do validate that one has been changed as a result of having received God’s grace. In other words, God does not forgive us because we forgive others, rather, we are to forgive others because God has already forgiven us.

We pray to God. He will answer according to His will.

For Yours is the kingdom and the power and the glory forever. Amen.
Matthew 6:13b

My favorite commentary on the New Testament (Baker’s New Testament Commentary, by Hendriksen & Kistemaker) begins its remarks on this concluding sentence of the Lord’s Prayer with these words:

It is commonly held that, since these words are absent from the leading manuscripts, the rules of textual evidence do not favor their inclusion in the Lord's Prayer. Without disputing the correctness of this view it is but fair to point out, however, that, in one form or another, the doxology is found in some rather ancient versions.

So we will offer some devotional thoughts on the last line of the Lord’s Prayer, acknowledging that some believe this was not in the original, but added.

First, when a passage is of questionable origin, we must ask if it says anything that is as odds with the rest of the Bible. The answer regarding this passage is a definite No. This sentence, whether in the original or not, is perfectly consistent with the rest of scripture.

That said, this concluding doxology—or expression of praise to God—is biblical in nature. It reminds us to whom the prayer is addressed at the beginning (v.9). It is addressed to God. When a prayer is addressed to anyone or anything other than God, it is not a biblical prayer. Period!

That we are speaking to God reminds us that God alone has the authority (as King), the power (as Almighty God), and the glory (that belongs to God alone), to hear and answer our prayers. In other words, let us never think of prayer as “self-talk! We are addressing and petitioning GOD! We can rest, therefore, that God will only answer our prayers according to His perfect will. Prayer does not change God’s mind or will. Rather, prayer is a means of us asking Him to do His will, even if our prayers are not perfectly aligned with His will. In that sense, prayer changes us, not Him!

The last word, “Amen,” does not mean we are done praying, although in public or group prayer, it does usually signify that the one praying is finished. Literally, the word Amen means “truly,” or “so be it.” When we say “Amen” at the end of our prayers, we are not only praying according to the pattern giving at the conclusion of the Lord’s Prayer, we can be confident that God will hear and answer our prayers according to His will.