Archive for the ‘JesusLifeAndTeachings’ Category

Let us build a house on a solid embedded rock and not on any sand

November 6, 2022

My apologies to my readers because I have not posted anything for a couple of Weeks.  The reason was that my computer gave up the ghost. I’m sure this has happened to a lot of people since computers came into the modern era.  So then in this connected world it can be so easy to lose ourselves with our digital friends.  We need to remember that when God created us, he created us in such a way that we didn’t have wires coming out of our heads.  Our Lord explains to us in the Sermon on the Mount the importance of our relationship with God and with our neighbours.  By God’s grace and mercy let us have our lives aligned in love with God and our neighbour. 

Today we are going to finish our series by looking at

  1. The narrow and wide gates Matthew. Matthew 7. 13-14
  2. A tree and its fruit Matthew 7. 15-23
  3. The two foundations Matthew 7. 13-29

Let’s begin by reading:

The Narrow and Wide Gates

“Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it.”


Tyndale the English Martyr says the following:

The strait gate is the true knowledge and understanding of the law,* and of the true intent of works: which whosoever understandeth, the same shall be driven to Christ, to fetch of his fulness, and to take him for his righteousness and fulfilling of the law, altogether at the beginning, and as oft as we fall afterward, and for more than the thousandth part of our fulfilling of the law and righteousness of our best works all our life long. For except the righteousness of Christ be knit to the best deed we do, it will be too short to reach to heaven.

And the narrow way is to live after this knowledge.* He that will enter in at this gate must be made anew: his head will else be too great; he must be untaught all that he hath learned, to be made less for to enter in; and disused in all things to which he hath been accustomed, to be made less, to walk through that narrow way; where he shall find such an heap of temptations, and so continual, that it shall be impossible to endure or to stand, but by prayer of strong faith.

(William Tyndale, Expositions and Notes on Sundry Portions of the Holy Scriptures, Together with the Practice of Prelates, ed. Henry Walter, vol. 1, The Works of William Tyndale (Cambridge: Cambridge University Press, 1849), 120–121.)

So, then I would have missed this point which is very important:

” The strait gate is the true knowledge and understanding of the law, and of the true intent of works: which whosoever understandeth, the same shall be driven to Christ,”

As we already know from our regular Bible readings of this Sermon on the Mount that Jesus did not come to ‘abolish’ the law but to fulfill it.  The summing of the law is very simple:

  1. Love God
  2. Love your neighbour

Outside of Christ in our own strength it is impossible to please God because we have a lot of sinful baggage we carry on our shoulders. Just to make it easy St Paul gives us a whole list of vices that break the law of God:

“Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God.” Galatians 5:19-21 NASB

Which ones of these have we not done in our daily living?

These things (and others) we have inherited from the sinful world we have been born into because of the Fall.  This list excludes us all from the kingdom of God.  However, Our Lord and Saviour Jesus kept the law perfectly and through his death on the cross and the resurrection by faith in Christ by the Holy Spirit we can have eternal life.

The wide gate then is naturally an easy gate to follow and as human beings by doing these things in the worldly sense we could become financially well off at the expense of others.  I am not saying that every rich person has followed this way but I am saying that wealth is a great temptation and even our Lord warns about the trappings of mammon.

Our Lord while he was in this corrupt world kept the following and others perfectly:

 “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. “Galatians 5:22-23 NASB

Even when our Lord was dying on the cross he said, “forgive them for they know not what they do”

Our Lord through his life death and resurrection showed us perfectly how to live by faith because he live the narrow gate.  There is only one narrow gate, and it is the way of faith, hope and love. 

Before we move on to the next section the gates are a time for us to focus at where we stand before God or don’t stand.   It is not by good works that we are saved though, but good works flow from the Christian person ‘out of gratitude’, for what God has done for us already or putting it another way, works are the fruit of faith.  The disciple of Jesus having focused on their walk with God is now ready to focus on being aware of counterfeit Christianity within the Church.  In the following section our Lord gives his disciples advice:

A Tree and Its Fruit

“Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they?  So, every good tree bears good fruit, but the bad tree bears bad fruit.  A good tree cannot produce bad fruit, nor can a bad tree produce good fruit.  Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will know them by their fruits.

 “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter.  Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’  And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.’


William Tyndale begins by saying:

 Here Christ warneth thee,* and describeth unto thee those captains that should so blind the great multitude that they should not find the strait gate, and lead them the broad way to perdition. Note first, that though they be false, yet he calleth them prophets, which word in the new testament is taken for an expounder and an interpreter of scripture. And he saith, “They shall come to you,” my disciples.

(William Tyndale, Expositions and Notes on Sundry Portions of the Holy Scriptures, together with the Practice of Prelates, ed. Henry Walter, vol. 1, The Works of William Tyndale (Cambridge: Cambridge University Press, 1849), 121.)

Tyndale with his keen eye on the text makes a very important point.  These false disciples are called ‘false prophets.’  It means that these particular false teachers have not come from outside the church but from within (heresy).  Our Lord gives us some advice on how to spot false teachers:

“You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they?” Matthew 7:16

I think this is very good advice from our Lord.  Today we see in the Church the ‘rejection of holy living’.  I see people dangerously reforming the interpretation of the text.  The excuse being that ‘the world has changed and we need to change with the times.’ No, my friends our Lord says:

““Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. 22 Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ 23 And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.’” Matthew 7:21-23

In many churches the idea of holiness is thrown out that one can be a Christian and still practice immoral acts.  This is false teaching.  The Nicolaitans the precursors of the gnostics practised immorality and John in his book on Revelations wrote about their teachings.  As Christians we are called to love our neighbour no matter what their practices, but we are also called to hate the sin that is practised and through repentance purify the Church.  Some of the Churches have caved into this false teaching.  The reason why they caved in is because the Church has been willing to put people into positions of authority whilst not living to the standards of Scripture.  Those people became the future leaders who were able to vote at the synods for unholy objectives.  Corruption is rife. 

The corruption that was in secret has ebbed its way to the front.  What our Lord Jesus said here has come true.  What our Lord has said has come true over many centuries even to today.  We need to beware of false teachers in our midst and cut the gangrene away. 

So, then my friends we have learned many things along the way.  The beatitudes for me is the key to understanding the Sermon on the Mount.  The natural person needs to come to a realization that they are full of sin and that they cannot save themselves. By the work of the Trinity, we realize that God did everything for us.  God sent his Son the Lord Jesus into the world who died for us and rose again from the dead.  Jesus has opened a new and living way and through the Holy Spirit this spiritually dead stick can be born again to newness of life through the gift of faith. Our Lord finishes off by giving us two options.  One way leads to eternal life and the other way leads to eternal death:

The Two Foundations

24 “Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. 25 And the rain fell, and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. 26 Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand. 27 The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell—and great was its fall.”

28 When Jesus had finished these words, the crowds were amazed at His teaching; 29 for He was teaching them as one having authority, and not as their scribes. Matthew 7:13-29


  • There is a narrow gate and a wide gate
  • There is a firm foundation and a sandy foundation

Our Lord starts by getting us to focus on where we are spiritually.  Only then does he look at the false teachers in our midst.  Jesus is the fulfillment of the law which is the opposite of lawlessness. Our Lord begins by giving us steppingstones to get closer to the kingdom of God.  Once through the maze of our own sin Christ takes us to look at our relationships with others. 

So looking back we have covered:

  • The Sermon on the Mount; The Beatitudes Matthew 5:1
  • Disciples and the World Matthew 5:13
  • Personal Relationships Matthew 5:21
  • Giving to the Poor and Prayer Matthew 6:1
  • Fasting; The True Treasure; Wealth (Mammon) Matthew 6:16
  • The Cure for Anxiety Matthew 6:25
  • Judging Others Matthew 7:1
  • Prayer and the Golden Rule Matthew 7:7
  • The Narrow and Wide Gates Matthew 7:13
  • A Tree and Its Fruit Matthew 7:15
  • The Two Foundations Matthew 7:24

No matter what denomination or no denomination I hope that you have gotten closer to the teachings of Jesus.  The next big celebration will be Christmas where we will be reminded about his incarnation.  When God became a man. We need to realize though these teachings are also part of the incarnation.  They are part of the incarnation because Jesus indeed was a real human being who lived a real life among us in this corrupt world.

The Golden Rule as a reflection for Asking and Seeking from God

October 23, 2022

We have already seen how our Lord wants us to pray in the Our Father:

  • Adoration; We give God the glory that belongs to him (Our Creator, the One who gave us life and redeems us and keeps us)
  • Confession; We confess that he is God, The Most Holy et al.
  • Thanksgiving; We continually thank God for all good things come from Him
  • Supplication; We make our requests to a Holy God through Christ.

The above is just some things about the prayer.  The prayer also has at the end about forgiving others.

The verses below I think are some of the most misinterpreted verses in certain churches that push wealth as important (on a pedestal).  That is a complete misfit of what the text is about. 

Let us begin by reading the text:

(Prayer and the Golden Rule)

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 8 For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. 9 Or what man is there among you who, when his son asks for a loaf, will give him a stone? 10 Or if he asks for a fish, he will not give him a snake, will he? 11 If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!

“In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets. Matthew 7:7-12 NASB

The Word commentary, William Barclay and William Tyndale (Martyr for the English Bible) give us important explanations about the tenses.

Grammatical and contextual Points

Verse 7

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.

The verbs to ask to seek and to know are in the present imperatives. 

These verbs should be interpreted as keep asking; keep seeking; keep knocking. Prayer is a continual thing, and it does not stop.   I can also mention that these verbs are also in the plural.  Jesus was speaking to his disciples and others at this event on ‘the mountain’.

The verbs will receive; will find; will open are all in the future tense. 

Verse 8

For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.

Receives, finds and knocks in this verse are in the present tense.  It is also in the singular

Verses 9-10

Or what man is there among you who, when his son asks for a loaf, will give him a stone? 10 Or if he asks for a fish, he will not give him a snake, will he?

Here we have everyday objects in two different categories:

  • Bread and fish are staple foods in a fishing and farming village
  • Stone and snake have negative and opposite connotations are from my point of view found in the temptation story earlier on in the Gospel

Verse 11

If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!

Good and evil compared and contrasted in light of our creator and our evil nature.

Verse 12

The Golden Rule!

“In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets.” Matthew 7:7-12 NASB

My commentary on this section

God is our heavenly Father and in Christ our Redeemer and through the work of the Holy Spirit we as disciples are given advice for the nitty gritty daily living of our lives on the backdrop of the eschaton (The End Times).  God is love and this love principle of God’s goodness ought to also drive our walk with God (verse 12).  Even though we are evil, we still have the capacity to look after those under our care (verse 11).  So too God is indeed (Most Holy and Most Good) and he encourages us to live by faith and the motivation is love.

We ought to keep praying and asking God and by the Holy Spirit; By the incarnational life of Jesus on Earth; through the Holy Scriptures by God’s grace poured into our hearts and lives.  God will indeed answer our prayers.

There are prayers that God will not answer.  Those prayers that go against what we have learned through his Trinitarian teachings as found in Holy Scripture. Prayers that:

  • Feed our selfish ego (greed and money)
  • Revenge
  • Pride
  • And so, on

In summary then verse 12;

“In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets.” Matthew 7:7-12 NASB


As Christians in our relationships, we ought to love each and every person and it is not always an easy thing to do.  In our prayers things can get in the way such as greed for monetary gain, pride, revenge et al.   Through prayer, reading and studying holy Scripture and spending time with others of the same mind, our hearts and minds are purified.  As each day goes on in our lives, we become more like our Master the Lord Jesus Christ; although fully God he became fully man and as the Prototype and Image of God in Him our reflection becomes continually more like our Lord and Saviour Jesus Christ by the Holy Spirit.

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William Tyndale’s comments here if you are interested

First, note of these words,* that to pray is God’s commandment, as it is to believe in God, to love God, or to love thy neighbour; and so are alms and fasting also. Neither is it possible to believe in God, to love him, or to love thy neighbour, but that prayer will spring out there-hence immediately.* For to believe in God is to be sure that all thou hast is of him, and all thou needest must come of him: which if thou do, thou canst not but continually thank him for his benefits, which thou continually, without ceasing, receivest of his hand; and thereto ever cry for help, for thou art ever in need, and canst no whence else be holpen. And thy neighbour is in such necessity also: wherefore, if thou love him, it will compel thee to pity him, and to cry to God for him continually, and to thank as well for him as thyself.

Secondarily, this heaping of so many words together, “ask,* seek, and knock,” signify that the prayer must be continual; and so doth the parable of the widow, that sued to the wicked judge: and the cause is, that we are ever in continual necessity, as I said; and all our life [is] but even a warfare and a perpetual battle;* in which we prevail as long as we pray, and be overcome as soon as we cease praying: as Israel overcame the Amalekites, as long as Moses held up his hands in prayer; and as soon as he had let down his hands for weariness,* the Amalekites prevailed and had the better. Christ warned his disciples at his last supper, to have peace in him; affirming that they should have none in the world.* The false prophets shall ever impugn the faith in Christ’s blood, and enforce to quench the true understanding of the law, and the right meaning and intent of all the works commanded by God; which fight is a fight above all fights. First, they shall be in such number, that Christ’s true disciples shall be but a small flock in respect of them. They shall have works like Christ’s; so that fasting, prayer, poverty, obedience, and chastity, shall be the names of their profession. For, as Paul saith to the Corinthians, the angels or messengers of Satan shall change themselves into angels or messengers of light and truth.* They shall come in Christ’s name, and that with signs and miracles; and have the upper hand also,* even to deceive the very elect, if it were possible. Yea, and beyond all this, if thou get the victory of the false prophets, and pluck a multitude out of their hands, there shall immediately rise of the same, and set up a new false sect against thee. And against all these Amalekites the only remedy is to lift up the hands of thy heart to God in continual prayer:* which hands if thou for weariness once let fall, thou goest to the worst immediately. Then, beside the fight and conflict of the subtle sophistry, false miracles, disguised and hypocritish works of these false prophets, cometh the dogs and wolves of their disciples, with the servants of mammon, and the swine of thine own scholars: against which all thou hast no other shield or defence but prayer. Then the sins and lusts of thine own flesh, Satan, and a thousand temptations unto evil in the world, will either drive thee to the castle and refuge of prayer, or take thee prisoner undoubtedly.

Last of all,* thy neighbour’s necessity and thine own will compel thee to cry, “Father, which art in heaven, give us our daily bread;” though thou wert as rich as king Salomon. For Christ commandeth the rich, as well as the poor, to cry to God continually for their daily bread; and if they have no such need, then is Christ a deceiver and a mocker. What need I to pray thee to give, or lend me, that is in mine own possession already? Is not the first commandment, that there is but one God, and that thou put thy whole trust in him? Which if it were written in thine heart, thou shouldest easily perceive, and though thou hadst as many thousands as David left behind him, and Salomon heaped more to them, that thou hadst no more than the poor beggar that goeth from door to door; yea, and that the beggar (if that commandment be written in his heart) is sure that he is as rich as thou.

For first, thou must knowledge that thou hast received that great treasure of the hand of God. Wherefore, when thou fetchest an halfpenny thereof, thou oughtest to give God thanks in thine heart for the gift thereof.

Thou must confess,* also, that God only hath kept it and thee that same night, and ever before; or else be an idolater, and put thy trust in some other thing than God. And thou must confess, that God only must keep it and thee, the day and night following, and so continually after; and not thine own wit or power, or the wit or power of any other creature or creatures. For if God kept it not for thee, it would be thine own destruction, and they that help thee to keep it would cut thy throat for it. There is no king in christendom so well beloved, but he hath enow of his own evil subjects (if God kept them not down with fear) that would at one hour rise upon him and slay him, to make havoc of all he hath. Who is so well beloved throughout all England, but that there be enow in the same parish, or nigh about, that would, for his good, wish him to hell if they could, and would with their hands destroy him, if God kept him not, and did1 cast fear on the other?

Now, then, if God must ever keep it for thee, and thou must daily receive it of his hand (as a poor man doth receive his alms of another man), thou art in no more surety of thy daily bread, no, though thou were a cardinal, than the poorest is. Wherefore, howsoever rich thou be, yet must thou ever cry to God for thy daily bread. So now it is a commandment to pray, and that continually; short, thick, and oft, as the psalms be, and all the prayers of the bible.

Finally,* the third is, that we be commanded to pray with faith and trust; and that we believe in the Lord our God, and doubt not in his promises, unto which Christ induceth us with an apt similitude, saying, “If ye being evil can give good things unto your children, how much more shall God fulfil his promises of mercy unto his children, if they cry unto him!” He is better and more merciful than all men. Wherefore, seeing God commandeth thee to pray, and forasmuch as thou hast so great necessity so to do, and because he is merciful, and hath promised and is true, and cannot deny his own words; therefore pray; and when thou prayest, look not on thine unworthiness, but on his commandment, mercy, and goodness, and on his truth and faithfulness, and believe stedfastly in him. Moreover, whatsoever thou hast done, yet if thou repent and will amend, he promiseth that he will not think on thy sins.* And though he defer thee, think it not long, nor faint not in thy faith, or be slack in thy prayer: for he will surely come and give thee more than thou desirest, though he defer for thy profit, or change thy request into a better thing.

  All things, therefore, whatsoever ye would men should do to you, so do ye to them. This is, verily, the law and the prophets.

This is a short sermon, that no man need complain that he cannot,* for the length, bear it away. It is so nigh thee, that thou needest not to send over sea for it. It is with thee, that thou needest not to be importune upon master doctor, saying, ‘Sir, I pray you, what say ye to this case and to that; and is not this lawful, and may I not so do, and so, well enough?’ Ask thine own conscience, what thou mayest or oughtest to do. Wouldest thou men did so with thee? then do it. Wouldest thou not be so dealt with? then do it not. Thou wouldest not that men should do thee wrong and oppress thee: thou wouldest not that men should do thee shame and rebuke, lie on thee, kill thee, hire thine house from thee, or tice thy servant away, or take against thy will aught that is thine.* Thou wouldest not that men should sell thee false ware, when thou puttest them in trust to make it ready, or lay it out for thee; nor thou wouldest not that men should deceive thee with great oaths, swearing that to be good which indeed is very naught: thou wouldest not, also, that men should sell thee ware that is naught and too dear, to undo thee. Do no such things, then, to thy neighbour. But as loth as thou wouldest be to buy false ware, or too dear, for undoing thyself, so loth be thou to sell false ware, or too dear, for undoing thy neighbour. And in all thy needs how glad thou wouldest be to be holpen, so glad be to help thy neighbour. And so, in all cases, examine thy conscience, and ask her what is to be done, in all doubts between thy neighbour and thee; and she will teach thee, except thou be more filthy than a swine, and altogether beastly.

He saith here,* “This is the law and the prophets.” And he saith,* “Thou shalt love thy Lord God with all thine heart, with all thy soul, and with all thy mind:” and, as Mark addeth, “with all thy might,* and thy neighbour as thyself. In these two commandments hangeth the whole law and the prophets.” And Paul (Rom. 13 and Gal. 5) saith, that “love is the fulfilling of the law.” And it is written, that “Christ is” the fulfilling or “end of the law.” To make all these agree, this thou must understand; that to love God purely is the final and uttermost end of all the law and the prophets.* To love thy neighbour is the end of all laws that is between man and man; as are, kill not, steal not, bear no false witness, commit none adultery, covet not thy neighbour’s wife, his house, ox, ass, maid, man-servant, nor aught that is his, &c. Christ is the fulfilling of the law for us, where we be imperfect; and when we break and repent, his fulfilling is imputed unto us. And this text, “This is the law and the prophets,” mayest thou understand as when Paul saith, “Love is the fulfilling of the law:” that is, to do as thou wouldest be done to, is all the law that is between thee and thy neighbour; and that according to the true understanding and interpreting of all true prophets.

William Tyndale, Expositions and Notes on Sundry Portions of the Holy Scriptures, Together with the Practice of Prelates, ed. Henry Walter, vol. 1, The Works of William Tyndale (Cambridge: Cambridge University Press, 1849), 115–120. Taken from Logos Bible Software

The picture I used this Week for the blog was taken from:

The Judge who was Judged In our place; Main emphasis on judgementalism and Matthew 7 verses 1-6

October 8, 2022

This Week we have two English Theologians namely Colin Gunton commenting on Karl Barth (my tutor in the final year at King’s College London and William Tyndale who was martyred for his faith (16th Century)

We sometimes take our freedoms for granted.  William Tyndale (the Martyr) reminds us that some freedoms such as reading Scripture is worth dying for.  At the end of this blog, I give his view on Matthew 7 verses 1-6.   Later on, we will also be looking at Matthew 7:1-6 and we will be considering what our Lord Jesus said about judging others (especially within the Christian community.)

What is judgment?

There are many definitions in the English language:

‘The ability to judge, make a decision, or form an opinion objectively, authoritatively, and wisely, especially in matters affecting action; good sense; discretion’ (From;

Actually, there are many definitions for judging and this one was the second meaning (from the above web site).  The definitions I have seen tend to be very simplistic and usually the word is explained in a positive light (making good judgements).  We know differently because a lot of the time we can get it wrong.  In life we make judgements a lot of the time from the perspective of how it can ‘make me look better’.  When a person goes for a job, there can be competition and if one gets the job there is a feeling of elation but not for the one who failed the interview.  Unfortunately, in this world some interviewees will cheat to put themselves in a better light, or the interviewers have already chosen the candidate beforehand (which is illegal, but I am sure it goes on).

In God talk we know that the Judge is God.  We also know that our Lord Jesus in Christian confessions is both fully God and fully man (which is what I believe as I am Trinitarian).  For example, John 1 says:

 In the beginning was the Word, and the Word was with God, and the Word was God. John 1:1 From NASB Olive Tree software

In the passage we are going to look at Colin Gunton is going to explain Karl Barth’s Metaphor of Christ as Judge who was judged in our sinful place.  This is found in book four; volume 1 of the Church Dogmatics:

“That section of Barth’s Church Dogmatics has to be understood in the context of Volume IV as a whole. In it, the atonement—or reconciliation as Barth prefers to call it—is understood as the threefold action of God’s self-humbling, humankind’s elevation to true humanity and the mediating action of Jesus Christ as both God and man. In our section, Barth argues that God exercises his function of judgement by taking to himself ‘the lost cause of man’ (p. 3). That human lostness is itself understood in terms of the primary metaphor to mean that, after the manner of Adam in Genesis 3, ‘man wants to be his own judge’ (p. 220). We stand in judgement on our neighbour in the attitude which for Barth encapsulates human sinfulness. We want to be ‘godlike’ and to convince ourselves that we are in the right and everybody else in the wrong. In response to our demonic self-divinisation God refuses to exercise a like judgement of superiority, but instead himself undergoes the judicial process. But just as our victories are really defeats and God’s defeat on the cross really a victory, so it is here. The refusal to exercise judgement is the way by which the judge of all things does effect his righteous rule.

How is this exercise of divine judgement to be understood? First of all, by means of an apparent paradox: ‘to show His grace in the execution of His judgement, to pronounce us free in passing sentence, to free us by imprisoning us, to ground our life on our death, to redeem and save us by our own destruction’ (p. 222). The paradox, however, is resolved in a twofold way by, so to speak, unpacking and expounding the metaphor. We have already seen that one of the functions of metaphor is to reveal hidden features of the human condition by carrying over meaning from one sphere of reality to another, and so it is here. To understand the cross as a judgement is to hold that just as a court decides and so declares a verdict of guilt, so the cross lays bare certain aspects of our condition—for example, the pride of our standing in judgement on others. But it is not simply a matter of showing something to be so. Because it is the action of the eternal Son become man, it is also a redemptive action taking place at the heart of our lostness:

  The ‘for us’ of His death on the cross includes and encloses this terrible ‘against us’. Without this terrible ‘against us’ it would not be the divine and holy and redemptive and effectively helpful ‘for us’ in which the conversion of man and the world to God has become an event. (p. 296) The judgement of which Barth speaks is a kind of death sentence, the metaphorical but real execution of the sinner:

 For the fact that God has given Himself in His Son to suffer the divine judgement on us men does not mean that it is not executed on us, but that it is executed on us … That Jesus Christ died for us does not mean, therefore, that we do not have to die, but that we have died in and with Him, that as the people we were we have been done away with and destroyed. (pp. 294f) God exercises his justice by revealing our sin, by bearing it and by destroying its power.

Colin E. Gunton, The Actuality of Atonement: A Study of Metaphor, Rationality, and the Christian Tradition (London; New York: T&T Clark, 2003), 110–112.” From

The reason I wanted to look at the metaphor of the Judge (our Lord) who was judged is because here in Matthew 7 Jesus talks about judging.  We find God doing something very special for us as Gunton says:

…the threefold action of God’s self-humbling, humankind’s elevation to true humanity and the mediating action of Jesus Christ as both God and man.  That is amazing that God humbled himself and this was the only way for humankind to be brought closer to God and this can only happen through Christ. Remembering that Jesus is fully God and fully human we now turn to Matthew 7 and read his special words on judging others:

1 “Do not judge so that you will not be judged. 2 For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you. 3 Why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, ‘Let me take the speck out of your eye,’ and behold, the log is in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.

6 “Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces. Matthew 7:1-6

The basic meaning of judging and not judging is relatively simple to understand but there are a lot of things going on here in the text that we could miss.

  1. The basic meaning of the text
  2. Jesus our Lord the great Judge was judged in our place, and he is saying these words (Karl Barth on election)
  3. The log and the speck make me think that this example perhaps was taken from the carpentry shop in which our Lord probably helped Joseph. The Word commentary comments that the speck is really a piece of ‘saw dust’
  4. He talks about the ‘hypocrites’
  5. He makes a contrast between holy and unholy
  6. There is an indirect allusion to Judgement (‘tear you to pieces’)
  7. What we can learn.

Verse 1

Jesus here is talking to his disciples.  We know he is speaking to more than one person because there are plenty of second person plurals in the Greek.  Do not judge! literally in the Greek you(plural) do not judge! so you should not be judged (second person plural and future). 

These are important facts because it fits well with the beatitudes and the future state (heaven) that we will be in.  Although God as the Judge is not mentioned here, we have to accept that the text takes it as a given.

Verse 2

Our Lord gives us a warning that we ought to be careful what verdicts we give in this life.  We will not get away with a false verdict in the future state (eschaton). God is the perfect Judge, and his measure is always correct.  However as human beings we make mistakes many times.  For those in authority it is even more pronounced especially when someone goes to prison for a false verdict or even worse in some parts of the world the death sentence for a false verdict.  In our relations let us love God and love our neighbour and focus on love rather than finding fault with others.

Verse 3-4 the Log and the splinter (saw dust)

In this example of the log and the splinter Jesus Our Lord makes this example very personal.  The verbs switch from plural to singular.  Even in a very simple verdict such as a log and a splinter we personally can make serious mistakes. Before we can even sort out our brother or sisters’ mistakes, we need to first sort ourselves out.

Here we also see a great Jewish Rabbi (Our Lord) use hyperbolic language to make a point.  We know this because here our Lord is using metaphorical language.  A log is literally a beam of wood that is used for holding up houses! In contrast Our Lord also used the smallest (speck).   How can a log fit into someone’s eye? Obviously, it is nonsense.    The evaluation is made though our faults can be very big, and our brother’s fault can be very small.  Let’s be careful how we give verdicts.

Verse 5 (Hypocrite!)

The above word in the Greek is in the vocative singular.  It is singling out anyone who is judgmental and gives false verdicts.  

These are some verses earlier on in which the word hypocrite is used:

“So, when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honoured by men. Truly I say to you, they have their reward in full. Matthew 6:2

“When you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners so that they may be seen by men. Truly I say to you, they have their reward in full. Matthew 6:5

“Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance so that they will be noticed by men when they are fasting. Truly I say to you, they have their reward in full. Matthew 6:16 (verse taken from olive tree Bible software)

Up to this point our Lord does not point out who the hypocrites are but later on in the Gospel we find the finger pointing to the Pharisees and the Sadducees who were also those who were the religious leaders of Judah at that time.

This is why the beatitudes are so important for the believer.  The beatitudes hone in on our bad attitudes and values in light of the Last Judgement.

Verse 6 (the Judgement)

6 “Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces. Matthew 7:6

This has all the features of Hebraic Parallelism as used in the book of proverbs:

  1. Do not give what is holy to dogs  
  2. do not throw your pearls before swine
  • or they will trample them under their feet
  • and turn and tear you to pieces. Matthew 7:6

In Judaism dogs and swine are seen as unclean animals and they would not be eaten:

Holy and dogs are opposites and so are pearls and pigs

The judgement is that those who abuse holiness (the hypocrites face Gods judgement).


Jesus our Judge

Jesus our Lord taught us about humility through his life’s work. Karl Barth and Colin Gunton shows us that the God of glory became a human being and died in our place on the cross.  O what humility from God! Our Mediator the Lord Jesus Christ is explaining to us about showing love in our relationships with other believers. 

The thing I like about this judging metaphor is that our Lord uses it from the world of carpentry.  Jesus our Lord was indeed a carpenter!

Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?” Mark 6:3

 Jesus takes this metaphor straight from his human world of work.  Our Lord probably mended some of those fishermen’s boats as well as roofs of houses such as the one that had a hole in it to let the paralytic down to be healed:

Being unable to get to Him because of the crowd, they removed the roof above Him; and when they had dug an opening, they let down the pallet on which the paralytic was lying. Mark 2:4

Jesus possibly before starting his commissioning probably at the workshop, made beds, chairs and various fittings for his customers.


We need to be careful though, not all Pharisees were bad (Nicodemus).  When we look at this section, we need to read it in light of what has already been said.  Jesus our Judge lived out the beatitudes absolutely perfectly and his goodness took him to the cross on which he was judged for our sins! Karl Barth is certainly onto something here!

The meaning of the text

I agree with the Word commentary series because Jesus is not saying ‘don’t judge at all’.  It is talking about attitudes towards others that we shouldn’t be so arrogant but through love speak the truth.  However, there is a warning and we noticed there was also an allusion to the ‘Lord Day’ at the end of time.  Jesus will speak more of this later on in Matthews Gospel.  Judgement starts with the household of God (the Church).


Anyhow I continued reading and I came across William Tyndale (The Martyr for the English Bible). This is what he says.  I’ve included his translation.  The truth is that the majority of the New Testament that came to be known as the King James Version (1611) was his work!

 “Judge not, that ye be not judged. For as ye judge, so shall ye be judged; and with what measure ye mete, with the same shall it be measured to you again. Why lookest thou on the mote that is in thy brother’s eye, and markest not the beam that is in thine own eye? Or how canst thou say to thy brother, Let me pluck out the mote out of thine eye, and, behold, there is a beam in thine own eye? Thou hypocrite, pluck first the beam out of thine own eye; and then thou shalt see clearly to pluck the mote out of thy brother’s eye.

THIS is not meant of the temporal judgments;* for Christ forbade not that, but oft did stablish it; as do Peter and Paul in their epistles also. Nor here is it not forbidden to judge those deeds which are manifest against the law of God; for those ought every Christian man to persecute, yet must they do it after the order that Christ hath set. But when he saith, “Hypocrite,* cast out first the beam that is in thine own eye,” it is easy to understand of what manner of judging he meaneth.”

William Tyndale, Expositions and Notes on Sundry Portions of the Holy Scriptures, together with the Practice of Prelates, ed. Henry Walter, vol. 1, The Works of William Tyndale (Cambridge: Cambridge University Press, 1849), 112.  From

The Greek Tyndale (Tindal) used was that by Erasmus.  This Greek was also the basis for the German Bible that Luther translated. If one wants to parse the personal pronouns of the Greek New Testament just follow the King James version.  Tyndale did a great job.  When, he translated it, it was not only for accuracy but that it would sound good too when it is read out loud.  The Finnish Bible too used Erasmus’ Greek. 

  • Roman Catholic Erasmus New Testament Greek          1516
  • Roman Catholic Jacques Lefèvre d’Étaples New Testament  in French  1523
  • Protestant Tyndale translated New Testament in 1534
  • Protestant Agricola translated New Testament in 1548
  • Protestant Luther translated New Testament in 1522


William Tyndale was murdered (1536) for his work on the New Testament and his beliefs.  His work and his legacy in the English-speaking world changed the world for ever.  It was because of his work that in Britain we have free speech.  Today it seems to be fashionable to attack Christian faith in the workplace.  The very freedoms that are taken for granted today came out of the Bible. 

Worrying and its Antidote in the Sermon on the Mount Matthew 6:25-34

September 18, 2022

Worrying its definition:

‘to think about problems or unpleasant things that might happen in a way that makes you feel unhappy and frightened’


Worrying its roots in old English, German, Dutch and Old Norse.

In Old English it has the basic idea of ‘strangle’:

c. 1300, wirien, “to slay, kill or injure by biting and shaking the throat” (as a dog or wolf does), from Old English wyrgan “to strangle,” from Proto-Germanic *wurgjan (source also of Middle Dutch worghen, Dutch worgen, Old High German wurgen, German würgen “to strangle,” Old Norse virgill “rope”), from *wergh-, from PIE root *wer- (2) “to turn, bend.”


Whatever way we look at this word ‘to worry’, its connotation is negative for our state of mind and personhood.  If we dwell mentally too long on our negative thoughts, it will eventually destroy us.

Unfortunately, we all have examples of situations that have put pressure on us, not knowing what the future would hold.  I suppose it is the ‘not knowing’ whether or not we will land on our feet that causes these negative thoughts and feelings.  In 1974 when I was about 7 years old, I had a life changing event.  We all have life changing events, but I would like to share my story with you before looking at the words of our Saviour in Matthew 6 about worrying.

Episkopi and Limassol, Cyprus, 1974

Tranquil and peaceful Cyprus

As a two-year-old in the mid 1960’s my family moved to Cyprus.  I remember living in a caravan in the beginning, then in a wooden house (my father built) and finally in rented accommodation inside Episkopi.  I loved it there for many reasons.  At the Weekends for example I remember we used to go to the beach.  I couldn’t swim at that time, but I did walk into the sea as far as I could.  It was fun.  My two old brothers were there too.  I also so loved our garden that does not exist anymore.  I remember we had citrus trees, a tall tree we used to jump from.  We kept hens and rabbits.  Sometimes these small lizards would come into our house.  

Within the community there was a mosque which was an old converted Greek Orthodox Church (St Georges) with a minaret.   I went to pre-school and then to the main Turkish Cypriot school in which I learned to read, write, and do Maths.  We had a great time and also the odd fight outside of lessons.  I really enjoyed that school.  I had friends and one of my main friends was Ali.  In the village I had relatives too.  I remember as a child that I visited one of my uncles and I was shy of my aunty for some reason, so I went under the table.  This is my picture of Episkopi before 1974.  I did not know about the troubles of the 1960s.


Just a picture from Pexels

However, one Summer this picture started to change.  Students were speaking of coming troubles and war.  Certain things happened for example I saw an aircraft fly very low over our school. Decisions were made that the men would defend our village.  They certainly defended the village and there were clashes between the Greek Cypriots and the Turkish Cypriots.  In fact, bullets were requiting off our tin roof.   My dad told us to stay at home however my mum got worried, and my older brother went looking for my dad and he got lost.  I left the house afterwards and found my dad.  I told him everything and he set out to find my brother.  Soon afterwards the villagers got together and made a plan for leaving Episkopi and going to the North of Cyprus.  The next day we set off walking and we decided to rest in a house that was not completely renovated yet.  There was no furniture only concrete floors.  That night I slept on a concrete floor for the first time.  The next morning there were Greek Cypriot militia surrounding the house.  We were then commanded to get on this bus. (The bus had been sprayed with bullets and all the glass windows were missing for obvious reasons). 

The Greek Cypriot militia took us to (what I believe was the old Limassol football stadium).  The women and the children were at the edges of the stadium and the men were in the centre sat down.  I was feeling hungry and for breakfast I was given a very small triangular piece of Edam Cheese. My immediate family of the two younger brothers were the lucky ones.  One of my older brothers was already in England and was at Grammar School.  My other older brother was dodging the Greek soldiers with my dad trying to get to safety.  

Anyhow my mum plucked up her courage and was able to speak to a commander.  We got out on a fresh bus that drove us to Akrotiri airbase.  We were flown to the UK.  One of my uncles spent a year living in a tent.  Another one of my uncles was murder somewhere in the surrounding area of Nicosia.  He and a couple of other men were taken to a quiet area (small cave) and killed by grenade.  For many years no one knew where they were.  The bodies were discovered by a species of tree that does not normally grow in that particular area.  My uncle had eaten a seed and from his stomach grew a tree. This story made the news:


When we came back to England I went to school and for a couple of years I was drawing tanks and planes.   I was sad because my extended and immediate family broke up.  There are many conflicts around the world and there are many people who have lost homes, family members and so on.  In all of this we stayed alive and started to build our lives again.

However, things do not need to be as extreme as war.  Even in safe communities’ things happen:

  1. Losing a job
  2. Wife is going to have a baby and one has to get to hospital in a rush
  3. Paying the rent
  4. Having food on the table so that the whole family can eat.

We find ourselves all the time worrying about things.  At the time of Christ to the average age of mortality was about 35 to 40 years of age


So, when we look at the Gospel of Matthew and our Lord Jesus is talking about worrying we need to take note and do our homework correctly. It is good to begin by reading Matthew 6 verses 25-34

The Cure for Anxiety

25 “For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is not life more than food, and the body more than clothing? 26 Look at the birds of the air, that they do not sow, nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they? 27 And who of you by being worried can add a single hour to his life? 28 And why are you worried about clothing? Observe how the lilies of the field grow; they do not toil nor do they spin, 29 yet I say to you that not even Solomon in all his glory clothed himself like one of these. 30 But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more clothe you? You of little faith! 31 Do not worry then, saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear for clothing?’ 32 For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things. 33 But seek first His kingdom and His righteousness, and all these things will be added to you.

34 “So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own.

Matthew 6:25-34  (NASB; From Olive Tree Bible Software )

Our Lord is concerned about the state of the believer’s soul, heart and being.  Not worrying is a practical outworking of the beatitudes.  There are certain things that we have learned about the beatitudes.

Without Christ we are lost separated from God. God meets us in our need and saves us from our sins.  The Holy Spirit works in our lives in such a way that we hunger and thirst for God’s righteousness. 

As our Lord says in verse 33, we are to; ‘seek first His kingdom and His righteousness, and all these things will be added to you.’

Compare this sentence of our Lord to:

“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.”

From; Matthew 5:6

We have no control over bad things happening, but the key is in the state of our faith by grace.  The eschaton is the great equalizer.  When the Day of Judgement comes, we will stand before God on our own.  This is a fearful thing for the person who has denied their Creator any part in their lives here on earth.  Some faith is better than no faith.  Our Lord says many times ‘O you of little faith…’

I particularly like verse 26 because I live in the countryside, and I see a lot of birds:

  • Look at the birds of the air, that they do not sow, nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they? Matthew 6:26

The thing is that here in Finland we have four seasons.  The birds are always in our garden finding food.  When we drive, we see lots of ravens by the roadside.  They possibly drop seeds on the road purposefully so that the husk of the seed can be cracked for food.

We then have King Solomon who was possibly the richest man in the world at that time. These God given riches however are trumped by lilies of the field that are more beautiful:

  • And why are you worried about clothing? Observe how the lilies of the field grow; they do not toil, nor do they spin, 29 yet I say to you that not even Solomon in all his glory clothed himself like one of these. 30 But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more clothe you? You of little faith! Matthew 6:28-30


Bad things happen but in light of God’s word we need to live by faith and put our complete confidence in our Trinitarian God.  We have no control over life and death, yet earth is only half the story.  We need to remember that God became a man in Jesus Christ. He was crucified but now he is risen, and we put our hope in him.   The world does not understand God’s logic and to tell you the truth it goes against how the world sees things.

God can bless us with a long and happy life, but we should put God first in our lives and trust him completely.  Many in the world look for

  • Wealth and power because you are egotistical
  • Having a good reputation because it makes them feel good
  • Through competition beating a rival for the better job.
  • Having a wife/partner to serve you as a slave.

God doesn’t care about:

  • Your wealth and power because God sees your greed
  • Your good reputation because God sees your heart
  • That you are good at winning although you cheat
  • You are treating your wife/husband/ partner badly because you have no empathy.

Heavenly treasures are worth so much more:

  • Share what you have as Christ shared his love
  • A pure heart may lead to a good reputation.
  • Help the person next to you to reach new heights
  • Love your neighbour as yourself because on a bad day your neighbour may be helping you.

Although we have almost no control over suffering our eyes should be fixed over the horizon to the kingdom of God.  I had no control over my early years and the war in Cyprus yet by faith life goes on and into the eschaton where it really counts.

When the Infinite and Finite Meet at the Echo of Faith (Matthew 6: 16-24; Fasting)

September 11, 2022

Before we begin to unpack the meaning of these texts, I can see that Matthew has a concept of revelation worked into the text.  God the Father in the Trinitarian scheme of things cannot be known directly.  Yet God the Father is not inactive here but active through the teachings of the Son.  This is linked to the beatitudes.  God is interested in the state of our hearts but unfortunately the natural Man is only interested in his/her pride, selfishness and greed. 

When we read the above there is actually a contest going on between Jesus and the hypocrites.  Matthew in his Gospel names the hypocrites as the Pharisees and the Sadducees (See the eight woes in Matt: 11 (verses 13, 14, 15, 23, 25,2 7 and 29)).  In Judgement an intention inside the heart cannot be seen but God can see it. There is a battle going on here for the purity of true religion in second Temple Judaism.   Late on Matthew quotes from Isaiah.  I have quoted a little bit more for contextual reasons. Isaiah says:

13 Then the Lord said,

“Because this people draw near with their words

And honor Me with their lip service,

But they remove their hearts far from Me,

And their reverence for Me consists of tradition learned by rote,

14 Therefore behold, I will once again deal marvelously with this people, wondrously marvelous;

And the wisdom of their wise men will perish,

And the discernment of their discerning men will be concealed.”

15 Woe to those who deeply hide their plans from the LORD,

And whose deeds are done in a dark place,

And they say, “Who sees us?” or “Who knows us?”

16 You turn things around!

Shall the potter be considered as equal with the clay,

That what is made would say to its maker, “He did not make me”;

Or what is formed say to him who formed it, “He has no understanding”? Isaiah 29:13-16

So, then we can see that our Lord is saying that on the surface it seems to be true religion by keeping all the hundreds of laws and extra laws.  By keeping these laws, it puffs a person up ‘Look how good I am’.  This in that sense is a form of idolatry.  The reason is because the laws are taking the place of God.  The law was never intended to take the place of God.  Rather it ought to be taken in context of covenant and a personal relationship with The Lord (Tetragrammaton, Ha Shem, The Name).  The children of Israel certainly knew that they were in relationship as it says for example:

1 Then God spoke all these words, saying,

2 “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.

3 “You shall have no other gods before Me. Exodus 20:1-3

Commentary on Matthew 6 (16 – 18)

16 “Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance so that they will be noticed by men when they are fasting. Truly I say to you, they have their reward in full. 17 But you, when you fast, anoint your head and wash your face 18 so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you.

Verse 16 – 18

The phrase ‘as the hypocrites’ is found in various forms in chapter 6’:

6:2 ‘as the hypocrites do’

6:5 ‘Like the hypocrites’

6:16 ‘as the hypocrites’

Fasting religiously can be a good thing, however if the state of the heart is misplaced then it is a very bad thing. Here in this verse our Lord is saying that they want to be noticed for their outward appearance.  Perhaps ‘the ordinary people’ will somehow put them on a pedestal in some contorted way. Perhaps these hypocrites will get some type of earthly reward; praise, honour, money.  The reason why they are hypocrites is that the heart is a billion miles away from their covenantal God as Isaiah says.  Jesus our Lord says basically that the true believer doesn’t make a big thing out of fasting.  They fast but they don’t show it.  They seek God’s love.  The disciple will get a reward, but our Lord doesn’t spell out what the reward actually is.  From previous work we have done in the beatitudes I feel that this would be linked to the eschaton.

Commentary verses 19-24

19 “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; 21 for where your treasure is, there your heart will be also.

22 “The eye is the lamp of the body; so, then if your eye is clear, your whole body will be full of light. 23 But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness!

24 “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth. Matthew 6:16-24

True treasure is not kept in the world, but it is kept in heaven.  Moths eat clothes and rust can destroy beautiful objects.  Thieves break into house to steal ‘things of worth’.  However, our Lord makes the point that this is not real treasure.  Verse 21 caps it all!

21 for where your treasure is, there your heart will be also.

Then Matthew uses light and darkness as a metaphor.  This also relates to the state of the heart when our Lord makes the comparison of the ‘the light that is within you’.

It boils down to the fact that we cannot serve God and wealth.  This also points to the state of the heart.  Our Lord knew what he was talking about.  For example, Satan tested our Lord with all the kingdoms of the world:

Again, the devil *took Him to a very high mountain and *showed Him all the kingdoms of the world and their glory; 9 and he said to Him, “All these things I will give You, if You fall down and worship me.” 10 Then Jesus *said to him, “Go, Satan! For it is written, ‘YOU SHALL WORSHIP THE LORD YOUR GOD, AND SERVE HIM ONLY.’” 11 Then the devil *left Him; and behold, angels came and began to minister to Him. Matthew 4:8-11


In everything we do our Lord is interested in the state of our heart before a Holy Trinitarian God.  Fasting when coupled with prayer can bring a clearer focus in our worship of God.  Fasting means that we say ‘no’ to a basic need of human survival.  It is an action that says God’s kingdom is more important than anything this world can give us.  I have to say I very rarely fast.  Working as a Carpenter I like my energy and it would be a sacrifice for me to do such a thing.  However, the door is open to anyone to fast to get closer to God. (I have to say though, if you decide to fast and you have underlying health conditions seek medical advice from your doctor.) 

I also need to say that I am not standing in judgement over any religious group.  I am only bringing out the meaning of the text from Matthew’s perspective.  It isn’t only the Pharisees and the Sadducees.  We need to begin by looking into our own inner being to find lots of evil things going on.  The work of salvation through the Holy Spirit takes more than a lifetime.  There is the Pharisee and the Sadducee in all of us. 

Prayer and fasting can help us to find these dead bones that are in us and help us to be more like Christ.  Be wary though, this process will take us into the eschaton and then some more!

Background discussion of fasting (The precursor to the Sermon on the Mount on Fasting)

August 30, 2022

Why do people fast?

In this section we are going to look at some non-religious reasons and then religious reasons with a general overview of what the Bible has to say about fasting.  This is a precursor to a later blog in which I look at what Jesus taught about fasting.

There are many reasons why people fast. People fast for many different reasons, religious reasons and non-religious reasons.

For non-religious reasons a person might fast because they want to lose weight.  I do this usually when I get a little too heavy for comfort and this is usually linked to 10,000 steps per day.

Another reason might be that they have to lose weight for medical reasons. It may be that they need to focus about something important in the family.  An example of this could be a particular type of diabetes and fasting can help to even reverse this disease.

Then we come to the religious reasons, the reason might be that you want to get closer to God.  Ordinary people who go to church for example may fast seeking an answer from God for something.  Perhaps a new church building for the congregation.

Many People fast observing a religious calendar such as Lent in Christianity or Ramadan in Islam.

 It can also be more personal for example, someone that want to pray for a big decision going to happen in their life such as marriage and one needs God’s wisdom.

It could be for example in Buddhism or another religion in which for meditation reasons one fasts for a period to clear one’s mind.

Whatever the reason why someone fasts there’s usually a reason. Fasting in a sense also has something to do with sacrifice. We all like our food, we all like to eat so by fasting a person is denying themselves the very basic stuff needed to live. An extreme case of fasting is when a prisoner decides to go on a hunger strike possibly for a moral reason. There are also Buddhist monks who have fasted near the end of their lives. They know they’re going to die pretty soon so they change their diet, and they literally dry themselves out from inside out. In other words they start the mummification process while they’re still alive. Anyhow as a general rule of thumb when a person fasts, they usually sacrifice something in order to reach something else.

General Introduction to Bible teaching on Fasting

C. Robert Marsh (Holman Bible Dictionary; page 478-479) says that there are three areas we need to look at:

  • The normal fast is the abstinence of all food as in Luke 4,2 but this does not mean Jesus didn’t drink water.
  • There is the absolute fast in which one does not eat or drink.  This fast does not usually last for more than three reasons for the obvious reason of death. Acts 9:9
  • The partial fast is the restriction of food but not complete abstinence.  Daniel 10.3

Marsh goes on to say:

“Fasting is the laying aside of food for a period of time when the believer is seeking to know God in a deeper experience. It is to be done as an act before God in the privacy of one’s own pursuit of God (Ex. 34:28; 1 Sam. 7:6; 1 Kings 19:8; Matt. 6:17).

Fasting is to be done with the object of seeking to know God in a deeper experience (Isa. 58; Zech. 7:5). Fasting relates to a time of confession (Ps. 69:10). Fasting can be a time of seeking a deeper prayer experience and drawing near to God in prevailing prayer (Ezra 8:23; Joel 2:12). The early church often fasted in seeking God’s will for leadership in the local church [Acts 13:2). When the early church wanted to know the mind of God, there was a time of prayer and fasting. (C. Robert Marsh)”

Marshes references:

(The following references have been taken from the Olive Tree Bible App; NASB)

28 So he was there with the LORD forty days and forty nights; he did not eat bread or drink water. And  he wrote on the tablets the words of the covenant, the Ten Commandments. Exodus 34:28

6 They gathered to Mizpah, and drew water and poured it out before the LORD, and fasted on that day and said there, “We have sinned against the LORD.” And Samuel judged the sons of Israel at Mizpah. 1 Samuel 7:6

8 So Elijah arose and ate and drank, and went in the strength of that food forty days and forty nights to Horeb, the mountain of God. 1 Kings 19:8

17 But you, when you fast, anoint your head and wash your face 18 so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you. Matthew 6:17-18

5 “Say to all the people of the land and to the priests, ‘When you fasted and mourned in the fifth and seventh months these seventy years, was it actually for Me that you fasted? Zechariah 7:5


10 When I wept in my soul with fasting,

 It became my reproach.

11 When I made sackcloth my clothing,

 I became a byword to them.

12 Those who sit in the gate talk about me,

 And I am the song of the drunkards.

 13 But as for me, my prayer is to You, O LORD, at an acceptable time;

 O God, in the greatness of Your lovingkindness,

 Answer me with Your saving truth.

14 Deliver me from the mire and do not let me sink; Psalms 69:10-14


23 So we fasted and sought our God concerning this matter, and He listened to our entreaty. Ezra 8:23


12 “Yet even now,” declares the LORD,

 “Return to Me with all your heart,

 And with fasting, weeping and mourning;

13 And rend your heart and not your garments.”

 Now return to the LORD your God,

 For He is gracious and compassionate,

 Slow to anger, abounding in lovingkindness

 And relenting of evil. Joel 2:12-13


2 While they were ministering to the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.” 3 Then, when they had fasted and prayed and laid their hands on them, they sent them away. Acts 13:2-3


1 “Cry loudly, do not hold back;

 Raise your voice like a trumpet,

 And declare to My people their transgression

 And to the house of Jacob their sins.

2 “Yet they seek Me day by day and delight to know My ways,

 As a nation that has done righteousness

 And has not forsaken the ordinance of their God.

 They ask Me for just decisions,

 They delight in the nearness of God.

3 ‘Why have we fasted and You do not see?

 Why have we humbled ourselves and You do not notice?’

 Behold, on the day of your fast you find your desire,

 And drive hard all your workers.

4 “Behold, you fast for contention and strife and to strike with a wicked fist.

 You do not fast like you do today to make your voice heard on high.

5 “Is it a fast like this which I choose, a day for a man to humble himself?

 Is it for bowing one’s head like a reed

 And for spreading out sackcloth and ashes as a bed?

 Will you call this a fast, even an acceptable day to the LORD?

6 “Is this not the fast which I choose,

 To loosen the bonds of wickedness,

 To undo the bands of the yoke,

 And to let the oppressed go free

 And break every yoke?

7 “Is it not to divide your bread with the hungry

 And bring the homeless poor into the house;

 When you see the naked, to cover him;

 And not to hide yourself from your own flesh?

8 “Then your light will break out like the dawn,

 And your recovery will speedily spring forth;

 And your righteousness will go before you;

 The glory of the LORD will be your rear guard.

9 “Then you will call, and the LORD will answer;

 You will cry, and He will say, ‘Here I am.’

 If you remove the yoke from your midst,

 The  pointing of the finger and speaking wickedness,

10 And if you  give yourself to the hungry

 And satisfy the desire of the afflicted,

 Then your light will rise in darkness

 And your gloom will become like midday.

11 “And the LORD will continually guide you,

 And satisfy your desire in scorched places,

 And give strength to your bones;

 And you will be like a watered garden,

 And like a spring of water whose waters do not fail.

12 “Those from among you will rebuild the ancient ruins;

 You will raise up the age-old foundations;

 And you will be called the repairer of the breach,

 The restorer of the streets in which to dwell. Isaiah 58:1-12


What we have learned today is that people fast for various reasons.  In religious circles people usually fast to connect with a ‘Greater Reality’.  At this point I said greater reality because in Buddhism the question of the existence of God is not an important question, yet it still has some type of transcendental idea such as Nirvana.  In the other religions God and the gods depending on one’s tradition fasting plays some key role to be close to one’s Creator somehow.

In Christianity fasting is very important not only in the traditions such as Lent and other times but also from the teachings of the Bible.  We can see that prayer and fasting can go hand in hand.  Marsh reminds us that people fast because they are seeking an answer from God or that they want a deeper relationship in God.

In these verses we also see prayer and fasting clearly linked to morality.  If one prays and fasts but closes their eyes to the needs of others such as widows, the hungry, injustice in the community then God will not listen or answer such prayers.

I think the late Rabbi Sacks understood the moral dimension to fasting:

“Next week in the Jewish community we’ll observe Yom Kippur, the Day of Atonement, the holiest day of the Jewish year. We’ll spend the whole day in synagogue, fasting, confessing our sins, admitting what we did wrong, and praying for forgiveness.

Something like that seems to me essential to the health of a culture. Often we see things go wrong. Yet rarely do we see someone stand up, take responsibility and say: I was wrong. I made a mistake. I admit it. I apologise. And now let us work to put it right.

Instead we do other things. We deny there’s a problem in the first place. Or if that’s impossible, we blame someone else, or say, it’s due to circumstances beyond our control.The result is that we lose the habit of being honest with ourselves.

” (Taken from

God’s Will on Earth as in Heaven

August 15, 2022

This week I’ve fallen ill with Corona, but I have to say I’m so thankful to God that I’m still here.  So many people have died and suffered.  Since it started that we should count our blessings, that we’re still here in that sense.

It’s an interesting thing that happens to you when you get Corona.  The fact is that you are put into isolation, but it also hurts your family as much as it hurts you it’s not a very nice feeling.  The truth is that wherever your family is they are also in isolation from you even if they have freedom to walk anywhere, they like because of the bond of love.

Usually, I live in the countryside and the forest, but my son is going to go and study in Helsinki, so we had to find a place for him to live.  So, we went down to Helsinki, and we found a place for him, and he’s going to start his course very soon in animation and then OK, when I came back on the train, I didn’t think anything about it.  We were going to go for a second trip down to Helsinki to give a soft landing and lo and behold that particular morning after a corona test, I had caught corona.  I believe I caught it whilst we were on the train or in Helsinki (From the first visit)

I’m thankful to God for these little blessings such as the injections I had previously because it means that it hasn’t hit me as hard as some people have been hit.  The only symptoms I really had was a headache and blowing my nose.  I haven’t really felt weak or ill or coughing myself to death just had a couple of nights so there was not so much sleep.

Why am I saying this?

Well, the truth is bad things happen to people who have faith and bad things happen to people who don’t have faith it can happen to anyone and everyone no one person is an island.  At this juncture, I want to remember that all those things come from our Creator, God.

At this point, most religions agree that there is a Creator who gives good gifts too.  Within the Trinitarian definition Father, Son and Holy Spirit God the father cannot be seen.  The only way that we know anything about the Father is by the two hands of God, as Irenaeus would say, through the Son and the Holy Spirit.

Indeed, Jesus points beyond himself in the Lord’s Prayer when he starts with our Father, or in John 17 when Jesus talks to the father in the Great High Priestly prayer, John 17.

So, then what is prayer?

I want to start with a general definition. I will keep it very simple that even a child could understand it.

My definition is:

  • Talking with God.

When you have a conversation with a with a person there are certain things that you have to take for granted that the person, you’re talking to is a human being, although nowadays I’m sure that there are people that talk to robots. When you talk to a human being, another person, let’s say it’s your mother or your daughter, or your son, or your brother, or your sister.

There’s an assent that that person is important enough to talk to.  There’s a family bond of affection. Even with a complete stranger there is a mutual respect.  These basic things that we actually learned in the family before we went into the big wide world.  I will use myself as an example, When I was a child, I remember that I spent a lot of time with my mother and my brothers in Cyprus and we had a great time.  I remember once when we were still living in a mobile home, we were having some food outside probably over a fire or something and it was nice family time. For fun I wanted to see how far I could throw my voice and I threw my voice.  My dad laughed about it.  Made jokes about it and stuff it was a great time.

I was protected I didn’t really know what was going on around me.  In actuality, there were Greek kids in that village as well, but I never actually met a Greek kid in the village, which is really sad. The political atmosphere for dialogue between the two communities was poisoned at that time.  I remember going to preschool for a year and I was just learning some basics I was really enjoying this day school thing. It was great fun and then the year after I started to go to a proper school and I started to mix with other students and I remember even though I was about 7 years old that basically I got on with some people and I didn’t get on with other people, just like family members.

But now there is an extension it’s moved from just the family to in a sense a reflection of the community and then later on obviously I eventually left Cyprus because of the war and the troubles, and I grew up in England, I failed school because of parental marriage breakdowns and stuff which affected me.

Eventually I went back to college and got to university, and I did everything I should have done a bit earlier on in life but throughout that whole time, I wonder how many conversations I had with people, how many friends I made, how many people didn’t like me a lot and that’s something about us.

We need to communicate with others; Who is the most important Person in the whole of the universe that we should communicate with its God.  God is the one who created us.

I think about my parents realized that they have lots of faults, I have lots of faults, there’s no one who is perfect.  Only God is perfect.  So, what better place and what safer place can there be but in God’s arms?

Who loves your soul?

Obviously, I take a Trinitarian view, but in in general any human being can call upon God no matter what religious background or no religious background at all. Anyone can call on God 24/7 is open doors.  The Lord’s Prayer also as well, although it’s in Matthew’s gospel.  ‘The Our Father prayer’ was nothing new by the time of Jesus, we found Jewish manuscripts within other Jewish traditions but basically explains The Lord’s prayer, nearly verbatim so all the different components that have, have always been there.

Our Lord decided upon these particular components found in the Lord’s prayer.  So that’s what we’re going to be looking at, we need to remember that conversing with the Ultimate Creator is a privilege. 

When we come to the Lord’s Prayer in Christ, and we’ve got rid of some of the baggage (wrong inner attitudes and intentions) before we even start praying.  We are then ready to pray as Jesus is going to teach us how to pray.

As Christians, you have probably read the Lord’s Prayer thousands and thousands of times, or you have recited it on many occasions.  What I’m asking you perhaps (and myself as well) we need to come back to the Lord’s prayer in humility and let’s see what we can learn together.  Let’s see what we can reason together with the Lord’s prayer and spend time at the feet of our Master, the Lord Jesus Christ.

Our Lord says:

9 “Pray, then, in this way:
‘Our Father who is in heaven,
Hallowed be Your name.
10 ‘Your kingdom come.
Your will be done,
On earth as it is in heaven.
11 ‘Give us this day our daily bread.
12 ‘And forgive us our debts, as we also have forgiven our debtors.
13 ‘And do not lead us into temptation but deliver us from evil. [For Yours is the kingdom and the power and the glory forever. Amen.’]
14 For if you forgive others for their transgressions, your heavenly Father will also forgive you. 15 But if you do not forgive others, then your Father will not forgive your transgressions. Matthew 6:9-15


Luke’s version:

2 He answered, When you pray, say,

Father, may your name be hallowed;

your kingdom come.

3 Give us each day our daily bread.

4 And forgive us our sins, for we too

forgive all who have done us wrong. And

do not put us to the test.

From; 1989 Revised English Version

(updated New English Bible)

The general feel of the prayer

First, the object of Prayer is God the Creator (Omnipotent, omniscient, omnipresent, invisible God)

Secondly, we notice that our Lord speaks in the first-person plural (such as; we our)

The term Father used in the various religions

Bot Judaism and Christianity have used the term, Father.  Judaism uses the term metaphorically and perhaps in the Lord’s prayer it could be interpreted as metaphorical for it is for all intents and purposes a Jewish prayer.  Jesus was a Jewish Rabbi while he on earth.


In Islam the use of Father is discouraged because they want to emphasize the complete separation from the Trinitarian view.  A chasm forms that God cannot be touched:

“Unlike in Judaism, the term “father” is not formally applied to God by Muslims, and the Christian notion of the Trinity is rejected in Islam.[65][66] Even though traditional Islamic teaching does not formally prohibit using the term “Father” in reference to God, it does not propagate or encourage it. There are some narratives of the Islamic prophet Muhammad in which he compares the mercy of God toward his worshipers to that of a mother to her infant child.[67]

Islamic teaching rejects the Christian father-son relationship of God and Jesus, and states that Jesus is a prophet of God, not the Son of God.[65] Islamic theology strictly reiterates the Absolute Oneness of God, and totally separates him from other beings (whether humans, angel or any other holy figure), and rejects any form of dualism or Trinitarianism. Chapter 112 of the Quran states:

    Say: He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him. (Sura 112:1–4, Yusuf Ali)”  From ( As it says in this quotation Father is not a prohibited term although it has been discouraged.   Concerning the Lords Prayer Taymaz Tabrizi writes:

” The prayer although widespread in Christianity, has historically been absent in Muslim rituals for the most part yet some Muslim traditions purport that it was recommended and perhaps even recited by the Prophet Muhammad albeit in an altered version that would befit Qur’anic theology.”

He then quotes an old version equivalent to the Lords Prayer.  If you look at it very carefully one can see parallel to the Matthean version:

“Abī al-Dardā said: I heard the messenger of God (s) saying: if any of you or his brother is suffering from anything, then he should say:

O Lord God who is in heaven,

Hallowed be your name,

Your decree is in heaven and the earth,

As your mercy is in heaven,

Forgive us our sins and trespasses,

You are the Lord of the good folk,

Send down a mercy from your mercy,

And a healing from your healing upon this pain so that it may be healed”

From ( Taken from The Lord’s Prayer in Islam

By: Taymaz Tabrizi; January 13, 2018

In some of the Eastern religions the term Father is not a problem


The Guru Granth consistently refers to the creator as “He” and “Father”. This is because the Granth is written in north Indian Indo-Aryan languages (mixture of Punjabi and dialects of Hindi) which have no neutral gender. Since the Granth says that the God is indescribable, God has no gender according to Sikhism.[73]

God in the Sikh scriptures has been referred to by several names, picked from Indian and Semitic traditions. He is called in terms of human relations as father, mother, brother, relation, friend, lover, beloved, husband. Other names, expressive of his supremacy, are thakur, prabhu, svami, sah, patsah, sahib, sain (Lord, Master).[73]


In Hinduism, Bhagavan Krishna in the Bhagavad Gita, chapter 9, verse 17, stated: “I am the Father of this world, the Mother, the Dispenser and the Grandfather”, one commentator adding: “God being the source of the universe and the beings in it, He is held as the Father, the Mother and the Grandfather”.[62] A genderless Brahman is also considered the creator and Life-giver, and the Shakta goddess is viewed as the divine mother and life-bearer.

These quotations have been taken from the Wikipeadia:  (

So then whatever tradition one is from here in Matthew’s text God is called Father but in Islam he has been interpreted as Creator.  We are talking about the same God who made the whole human race. 


  • ‘Father, hallowed be Your name. Luke 11:2
  • ‘Our Father who is in heaven, Hallowed be Your name. Matthew 6:9

Here are the two opening versions.  Jesus Talks to his disciples and begins by showing them where all good things come from. Matthew’s version puts the emphasis on the Father ‘we’ all the disciples share.  Forget about interpretations of ‘daddy’ the word ‘hallowed’ (holy) dismisses that. Judith Lieu warns us of this danger as well in her Luke commentary, page 89.  Christianity can learn both from Judaism (Father as Metaphorical) and Islam (God is Creator a warning for Christians not to abuse the term Father). We can only come to the Father through the Son.  If we try to come to God on our own merit, we will be burned up in judgement.  We should always keep the respect (The fear of the Lord in front of us)

As we read above boundaries are set.  Hallowed is a form of the word holy.  Holy is about separating the religious from the non-religious.   The utensils found in a temple, church, cathedral or other institution is always to be used for that particular purpose.  One does not take the communion cup and drink beer from it in the local pub.  This is sacrilegious and an abomination.  No, my friends in the same way God is Holy and separate from his creation though creation relies on Him for its very existence.  

We are also to keep God’s name Holy.  I can understand why in Judaism Ha Shem is used ‘the name’.  As Christians we feel completely liberated because of what the Son has done for us.  We are liberated but does that mean that we should use the Tetragrammaton (YHWH) which is a very holy name in Judaism.  I’m thinking about the ethical issues around these things.  Because The Church and the Synagogue separated a long time ago, we seem to forget that Paul for example did not stop seeing himself as Jewish.  We ought to respect the background of the Apostles as much as the written word they gave to us.  If we really want to foster Christian love in the world; Are we practicing in such a way that helps to build bridges.

  • ‘Your kingdom come.  Your will be done,  On earth as it is in heaven. Matthew 6:10
  • Your kingdom come. Luke 11:2

We have spoken about the fulfillments of the eschaton (end of the age) a lot.  It is at the heart of the Lord’s prayer.  An alignment of God’s will, will take place in the whole of Creation from the heavens to the deepest recesses of the earth.   We are supposed to pray and live this. Luke has the shortest and most direct version. Luke takes it for granted that God speaks from heaven to every situation and perhaps his Greek readers appreciate more directness in his Gospel.

  • ‘Give us this day our daily bread. Matthew 6:11
  • ‘Give us each day our daily bread. Luke 11:3

Moses new that obeying God was more important than eating bread and sustenance.  Jesus here has purposefully put God’s will before food.  Bread was seriously important, and this idea possibly comes from the ‘Manna’ in the wilderness.  The people needed to be fed day by day but doing the will of God was not at the forefront of their minds.  We too need to learn from the Lord’s prayer to seek his kingdom first and then our needs indeed will be met. 

  • ‘And forgive us our debts, as we also have forgiven our debtors. ‘And do not lead us into temptation, but deliver us from evil. [For Yours is the kingdom and the power and the glory forever. Amen.’]  14 For if you forgive others for their transgressions, your heavenly Father will also forgive you. 15 But if you do not forgive others, then your Father will not forgive your transgressions. Matthew 6:12-15
  • ‘And forgive us our sins, For we ourselves also forgive everyone who is indebted to us. And lead us not into temptation.’” Luke 11:4

We have come full circle on the Lord’s Prayer.  As I said earlier God’s name is sacred.  Here in these closing verses of the prayer we see the Father as Judge.  The Father will judge according to the measure that we can forgive.  Did not Jesus himself forgive his persecutors from the cross? 

Sin or debt?

Luke uses the word sin (hamartia) missing the mark.  This is a more natural words to use for Luke’s Greek readers; ( 

Matthew uses debt (opheiletēs) this is about meeting obligations.

I think both can be used but ‘debt’ for me has a more personal usage.  You owe a debt to a person whereas if you sin it relates more to you and is impersonal.  In both meanings a wrong has taken place and there needs to be forgiveness. Our Lord expects us to forgive our fellow brothers and sisters.

Transgression or Temptations

I think in Luke’s version ‘temptation’ is not the best word to use. We do not test God but God can test us. 

Dictionary definitions

g3986. πειρασμός peirasmos; from 3985; a putting to proof (by experiment (of good), experience (of evil), solicitation, discipline or provocation); by implication, adversity: — temptation, x try.

AV (21) — temptation 19, temptations 1, try 1;

1. an experiment, attempt, trial, proving

A trial, proving: the trial made of you by my bodily condition,

since condition sewed as to test the love of the Galatians

toward Paul (Cal. 4:14)

B. the trial of man’s fidelity, integrity, virtue, constancy

1. an enticement to sin, temptation, whether arising from

the desires or from the outward circumstances

2. an internal temptation to sin

a. of the temptation by which the devil sought to divert

Jesus the Messiah from his divine errand

3. of the condition of things, or a mental state, by which

we are enticed to sin, or to a lapse from the faith and holiness

4. adversity, affliction, trouble: sent by God and sewing to

test or prove one’s character, faith, holiness

(. temptation (i.e. trial) of God by men

1. rebellion against God, by which his power and justice

are, as it were, put to the proof and challenged to show themselves

(This has been taken from the Olive Tree enhanced Strongs dictionary)


I think as we have looked at the Lord’s Prayer, we need to be mindful of who’s company we are in.  Our Lord Jesus has been carefully teaching us about our own limitations in our attitudes and intentions.  This prayer also teaches us about morality that we are not only individuals, but we are part of God’s Holy Society.  We are called by God to love one another and to look out for the needs of one another.  The question do we do this? The truth is a lot of the time we only look out for our own individual needs.  God has very high standards and we cannot meet them.  Only by grace can we come before the throne of God and we can only stand by what Christ has done for us not what we have done for him.

However, the Sunday School acronym ACTS fits all the pieces together for us

  • A = Adoration
  • C= Confession
  • T= Thanksgiving
  • S= Supplication (asking)

“The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.” 2 Corinthians 13 14 NASB

Lasering Our Motives and Intentions Before Prayer Time (Matt. 6;1-8)

August 6, 2022

Today we are going to start looking at prayer.  Where do we begin?   In our understanding of God there is a Creator who made heaven and earth. We have a Father in Heaven who loves and cares for us and through the life, work, death and resurrection of Christ the Believer can be drawn into a meaningful relationship with God.  This is my premise. 

There are those who prefer the comparative route of understanding religion, the idea that ‘all roads lead to Rome’ (universalism).  I am not of that school as I believe that God chose us in Christ before the foundation of the world in Christ through the gift of faith.  This does not mean that Christianity cannot have a meaningful dialogue with other religions.

Christianity can have dialogue because other religions also have their own particularity of beliefs and doing things differently.  Precisely because we are different, we can discuss about God and the Infinite.  It would be very boring if all humans held the same views, believed the same things, and agreed on everything.  This way of living would not be much different to the Cyborgs in Dr Who, in which they all had the same agenda. This to me is the problem with comparative religion because they emphasize sameness to such an extent that religion becomes a spaghetti junction.  I like spaghetti but not as a belief system.

So then we are talking about prayer with a Christian understanding to it. However, the Bible is clear that God has created all of us and anyone can call on God for help. Whether a person is a Christian or not they can call on the name of the Lord and be saved from their distresses. Prayer in its purity is universal but unfortunately because of the Fall our prayers can be ineffective because we ask for things from a selfish and greedy heart. 

Our Lord Jesus in this part of the sermon as a spiritual surgeon teaches us about our attitudes to God, others and ourselves.  What our Lord Jesus is going to say is going to hurt our pride, as he shows the ugliness that can be found in the human soul. As a masterful surgeon using the latest technology, he will cut through all the evil and makes us like diamonds gleaming in the light of the Son.

As before we will use the beatitudes as a mirror to understand this section of the Sermon on the mount.

Matthew 61

1 “Beware of practicing your righteousness before men to be noticed by them; otherwise, you have no reward with your Father who is in heaven.

Before looking at the above verse I think it is good to have a definition of religion:

Definitions of religion

  • A personal set or institutionalized system of religious attitudes, beliefs, and practices.
  • The service and worship of God or the supernatural.
  • Commitment or devotion to religious faith or observance.

( )

There are hundreds of definitions for religions, but the basic idea of a religion is what we can do for the divine object that we worship. 

Jesus turns this idea on its head, and he shows us that there is nothing that we can do for God.  Actually, God has done everything for us.

We sinned and ruined God’s creation which he Loved.  To bring creation back into balance and to save us from Hell (Complete separations for God):

  • God became a man to reach out to us
  • God the Son died on the cross so that we could be saved
  • God the Holy Spirit fills us with Himself
  • God brings us into his eternal glory.

A proud and selfish person cannot accept these premises as he/she wants to reach heaven in his/her own power and volition.  The big I replaces God, and he/ she is so arrogant that they reject this premise!

When we look at verse one, our Lord shows us that there is something in our character that wants to be in the Hot Seat; that we are the centre of attention.

Anyhow let us continue with our commentary

When we read this section, one has to remember that God sees our our attitudes and intentions and God knows us better that we know ourselves.

Verse One

1 “Beware of practicing your righteousness before men to be noticed by them; otherwise, you have no reward with your Father who is in heaven.

So, then there is a universal rule that God taught us here. Why do we go to the church or another place of worship? What is the driver in our soul and wants us to be seen as perfect? If the driver in us is some form of pride in our own strength this is as rubbish in God’s eyes and we certainly wont, get any reward in the eschaton.

Verse Two

‘2 “So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honoured by men. Truly I say to you, they have their reward in full.’

When a person gives to those in need, the question is; What is the motive?

Only God really understands the motives for giving.  It may be that one gets street credibility ‘ah look at what a good fellow he is.’  Actually, the giving maybe for selfish reasons to get even more honour instead of giving through high intensions towards a needy human being.

Verses three four and five

‘3 But when you give to the poor, do not let your left hand know what your right hand is doing,

4 so that your giving will be in secret; and your Father who sees what is done in secret will reward you.’ 5 “When you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners  so that they may be seen by men. Truly I say to you, they have their reward in full. Matthew 6:5

I think our Lord is saying that when we give, let us give as though God is watching us.  We can do things on the quiet.  God loves his creation and people.  We ought to also love creation and our neighbour so that we are in line with his teachings.

Our relationship with God is not dependent on what others see.  Our relationship is between our heavenly Father and us.  It is the relationship that is important, anything extra is just baggage that needs to be thrown away.

Verses six and seven

6 But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you.

7 “And when you are praying, do not use meaningless repetition as the Gentiles do, for they suppose that they will be heard for their many words.

So, God commands us not to be on show with our many words so that we can get ‘praise and gifts’.

Unfortunately, those who get gifts and praise a lot of the time have been done through evil motives.  We see this in the news on a daily basis where some people would like a little help from the government.  It is corruption but one can find corruption even in a church or another place of worship.  I remember the story of Jesus driving out the money dealers and merchants from the Second Temple in Jerusalem.  Some religious organisations are very rich and there could be a person at the top who rakes in all the money.  It is also a danger for the local Church or other religious institution.

Verse Eight

‘8 So do not be like them; for your Father knows what you need before you ask Him.’

So then in the previous verses our Lord Jesus gave us a lot of pitfalls for us to fall into. We do not need to rake in:

  • Dirty money and wealth
  • Dirty gifts with dirty motives
  • Dirty praise from selfish pride
  • Dirty ambition and one pretends to be an angel of light but is an angel of greed
  • Dirty glory by getting praise through a false image of oneself.

I’m sure that I have missed somethings out, but we need to do soul searching of our actions in Christ by the Holy Spirit.


What our Lord taught here in these verses is about seeing into the dark recesses of our souls.  Holy Communion is a time to weed out some of these corrupt attitudes that stains us.  We need to consider prayerfully how we approach our heavenly Father.  No one is perfect and perfection comes over time and into the eschaton.  However, these teachings can gauge the morality of the society we live in at the macro and micro levels. How?

  • In yourself
  • In your local church
  • In your local organizations
  • In your workplace
  • In your area
  • In your political party
  • In your local government
  • In your national political parties
  • In your national government
  • In your international organizations.

Our Lords teachings are like a laser, and it cuts through to the marrow of the problem.  So my friends, let us judge ourselves fairly and through prayer so that in Christ we become more holy and precious to our Trinitarian God daily.


A lot of things I have mentioned show a lack of morality in our society.  Unfortunately, people are looking out for their own interests at the cost of the neighbour.  I am still reading the book Morality by the Late Jonathan Sacks.  The more I read it, the more I realize how low our civilization has come.  Let’s see if we can start to live as ambassadors of heaven and begin to bring God’s goodness back into this fallen world.

You Have Heard It Said… Matthew 5 21-48

July 22, 2022

In this section of the Sermon on the Mount Jesus uses the above saying 5x:

“You have heard that the ancients were told, ‘YOU SHALL NOT COMMIT MURDER’ and ‘Whoever commits murder shall be liable to the court.’ Matthew 5:21

“You have heard that it was said, ‘YOU SHALL NOT COMMIT ADULTERY’; Matthew 5:27

“Again, you have heard that the ancients were told, ‘ YOU SHALL NOT MAKE FALSE VOWS, BUT SHALL FULFILL YOUR VOWS TO THE LORD.’ Matthew 5:33

“You have heard that it was said, ‘AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.’ Matthew 5:38

“You have heard that it was said, ‘YOU SHALL LOVE YOUR NEIGHBOR and hate your enemy.’ Matthew 5:43

The form of the sentences

  • The Formula (You have heard it said)
  • The quotation (from the Law)
  • The commentary

This would possibly be the same form that rabbis used when discoursing.  (I need to check this up).  Even if it isn’t the case modern Bible commentaries follow this type of format.  The quotation and then naturally with the commentary.

The grammar

In the root ‘to hear’ and ‘to say’ are both in the aorist and plural.   He was speaking to his disciples and not just one disciple.   In the saying ‘you have heard it said’, the main verbs are in the aorist or passive aorist.  It seems to be a formula that introduces something very important from the Law.

General description of the formula ‘You have heard that it was said’. 

In every verse of this found here in Matthew the grammar is the same.  This is understandable as it is just the flow of the Gospel story.

 And I say to you…

I found this interesting and it validates what I said earlier about the form of speech Jesus used was a traditional rabbinic ways of speaking about the Law and explanations:

“the second half of the comparison used by Jesus, ἐγὼ δὲ λέγω ὑμῖν, “but I say to you” (in all six antitheses: vv 22, 28, 32, 34, 39, and 44), involves an authority that is alien to the spirit of the rabbis—especially, of course, where the new interpretation seems to stand in tension with the direct statement of Scripture. The rabbis, who never would pit their views against Scripture, preferred to support differing interpretations by appealing to other earlier representatives of the rabbinic tradition. Jesus’ remarkable use of the “but I say to you” formula is to be explained by his identity as the messianic bringer of the kingdom (Hengel points out that the element “to you,” which gives each antithesis the tonality of a kerygmatic statement, is lacking in the rabbinic parallels [TRu 52 (1987) 376]). It is the Messiah’s interpretation of the Torah that is finally authoritative.”

From Hagner, D. A. (1993). Matthew 1–13 (Vol. 33A, pp. 111–113). Dallas: Word, Incorporated.

Our Lord as the Messiah and the King of Israel relied on his own authority.  There would have been many interpretations but for the disciple it is the Lord’s understanding of it that counts as it is the true understanding (Trinitarian revelation). Jesus did not do what these Rabbis did by finding earlier quotes from past teachers.  Our Lord as the second Person of the Trinity had the correct interpretation through divine access to the original and deeper spiritual meaning.

What is our Lord doing?

In each section after he says ‘You have heard it said’ he then quotes from the First five books of the Law.   It is interesting that there is only five.  My question is, did Matthew choose 5 as symbolic of the five books of Moses.  I don’t know the answer to that. 

Our Lord is taking examples from the Law and giving it a twist that brings out the real meaning behind each saying through ‘but I say to you’.  We have seen that the beatitudes are mainly spiritual and hence our lord is taking us deeper into the text and how it ought to be interpreted.  Perhaps using our Lords method, we could also build on this for ethical decisions. 

In a scientific way our Lord is taking the moral object and then having interrogated through the beatitudes, he explains the meaning to us.

Let’s now look at the first saying in more detail:

21 “You have heard that the ancients were told, ‘YOU SHALL NOT COMMIT MURDER’ and ‘Whoever commits murder shall be liable to the court.’

22 But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell.

23 Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you,

24 leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering.

25 Make friends quickly with your opponent at law while you are with him on the way, so that your opponent may not hand you over to the judge, and the judge to the officer, and you be thrown into prison. 26 Truly I say to you, you will not come out of there until you have paid up the last cent. Matthew 5:21-26

The law from the 10 commandments is very basic.  If one murders, one is guilty before the law courts.  This is the same as in British Law or any Western Law. Murder is murder.  However, our Lord brings out some steps in this law.  We can see them

  • Anger with the brother = guilty before the court!
  • Saying ‘good for nothing’ to one’s brother= guilty before the Supreme court!
  • Whoever says ‘You fool’= guilty enough to go into the fiery Hell

Why such strong sayings from our Lords mouth?

God is the giver of the law.  It is God who is the Creator of the universe.  Our Lord then takes us into the Second Temple Institution (before it was destroyed in AD 70). Jesus says:

” Therefore, if you are presenting your offering at the altar, and there remember that your brother has something against you,”

We know what the two great commandments are, loving God and loving our neighbour. We cannot love God if we do not love our brother.  This is an impossibility.   God will not accept anything less.  These are standards that would test any religious and non-religious institution to its limits.

Jesus our Lord continues by saying:

“25 Make friends quickly with your opponent at law while you are with him on the way, so that your opponent may not hand you over to the judge, and the judge to the officer, and you be thrown into prison.

26 Truly I say to you, you will not come out of there until you have paid up the last cent.”

Hmm when I look at the context, I ask myself who this ‘opponent’ is.  I feel that the opponent here would be God.  I also feel that the prison would be hell.  This is a prison with no key because the price cannot be paid.

In a sense we are all prisoners locked up in our sin but what is impossible with us is not impossible with God.  Christ died on the cross so that we could be released from this prison. 

So, then Matthew seems to emphasize close relationships whereas Luke seems to emphasis Judgement

“Christ Divides Men

49 “I have come to cast fire upon the earth; and how I wish it were already kindled! 50 But I have a baptism to undergo, and how distressed I am until it is accomplished! 51 Do you suppose that I came to grant peace on earth? I tell you, no, but rather division; 52 for from now on five members in one household will be divided, three against two and two against three. 53 They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law.”

54 And He was also saying to the crowds, “When you see a cloud rising in the west, immediately you say, ‘A shower is coming,’ and so it turns out. 55 And when you see a south wind blowing, you say, ‘It will be a hot day,’ and it turns out that way. 56 You hypocrites! You know how to analyze the appearance of the earth and the sky, but why do you not analyze this present time?

57 “And why do you not even on your own initiative judge what is right? 58 For while you are going with your opponent to appear before the magistrate, on your way there make an effort to settle with him, so that he may not drag you before the judge, and the judge turn you over to the officer, and the officer throw you into prison. 59 I say to you, you will not get out of there until you have paid the very last cent.” Luke 12:49-59” (NASB)


The kingdom of God is Here and with the eyes of faith we know that the next time our Lord comes will be a time of reckoning and judgement. 

What have we learned?


  1. We need to love our neighbour.
  2. We need to keep in step with our Lord’s sayings and be ready to forgive
  3. We shouldn’t hold grudges and sort things out while we still can.


  1. Hate has dire consequences
  2. If we do not forgive, we should expect the same from God
  3. Holding grudges pulls us down and away from the Kingdom of God

Following in the steps of Christ in our strength is impossible.  But Jesus died on the cross for us and in Him our election is sure through the gift of faith and its fruit of good works.  Pertaining to salvation it has all been done by God.

  • God came down to earth in the incarnation
  • Christ is the High priest who mediates for us
  • Christ is the sacrifice for us
  • Christ by the Holy Spirit brings us into the Trinitarian life through the resurrection of Christ.

All we need to do is confess him as our Lord and believe that God the Father by the Holy Spirit raised him from the dead.  We in our strength can do nothing to please God.  After we have been saved good works flow from gratitude for what He has done for us.  By faith gratitude flows by remembering our neighbour whoever our neighbour might be.

What is the relation of Jesus to the law and hence our relationship to the law and duty.

July 13, 2022

Today I’ve been thinking about when Jesus said that our righteousness has to surpass that of the Pharisees and the Sadducees.  These are actually incredible words because If we think about it Jesus had many run ins with the Pharisees and the Sadducees, and they were always trying to trip him up.  Yet Jesus said, your righteousness must surpass that of the Pharisees and the Sadducees.  Nicodemus was also a Pharisee he was a Pharisee that actually believed in Jesus, secretly, that he was the Messiah.

Now the question is:

How can our righteousness surpass that of the Pharisees and the Sadducees?

The Pharisees and the Sadducees kept the law absolutely perfectly, and they even made a fence around it so that it would be impossible to break the law when our Lord and saviour grew up in a place where the Temple, the Second Temple, was still around also there was a place in the desert where people worshiped God, because for them the Temple in Jerusalem had become unholy.

In that sense the New Testament isn’t only important to Christians but it’s actually important to Judaism as well.  At one point, Christianity is a critique of Judaism in a particular form.  Perhaps one of the problems of Judaism at the time of Jesus was that the rabbis and the priests and so on may have come to a place of pride because they were so important to the functioning of the Temple that perhaps the logic was, they were more important than the ordinary person in the street.  From that point of view, Jesus can be seen as the great equalizer in Judaic society.

The truth is that what Jesus taught was so radical that it changed the whole ancient world and brought in a new religion, Christianity.

So, the question is.

What was so radical about what Jesus taught?

I think Jesus got behind the action. This is a very important point this is why the Beatitudes are so important.  This is why the Beatitudes are the key to understanding Jesus’ teachings.

It is true that the Pharisees and the Sadducee’s were able to keep the law absolutely perfectly.

They were perfect on the outside, but Jesus looked beyond the outside.

He looked at what is within the human heart.

On the outside, you can be pretend to be Mr Goody 2 shoes but on the inside, you can be somebody completely different.  Jesus revealed the hypocrisy that was going on in human beings universally.

This teaching of Jesus is a lot bigger than the Pharisees and the Sadducees, It is a bit lot bigger than Christendom.  It’s a lot bigger than any political system.  The teachings of Jesus hints at what it means to be human and how we ought to live our lives.  Jesus cuts through all of this. Surface social perfection and doing good things where people can see what you are doing.  He cuts through all the way through to the soul and what it is that makes a person tick.

The thing is that some Christians tend to put the emphasis on grace and that the law was done away with.  This is a misreading really. The main thing that was done away with is the ceremonial law.  The 10 Commandments stay effective forever, is part of the moral law.

So, then what was done away with the death and resurrection of Jesus was the ceremonial law where animals had to be killed regularly so that we could have our sins forgiven and this was done by the priest.

The big problem was that in AD 70 the actual Temple in Jerusalem was destroyed and Judaism itself had an identity crisis and this is when, in a sense, the rabbis went on a particular Road.

But for Christian Judaism, I don’t think this was such a problem because the death and resurrection of Christ meant that there was no physical Temple that Jewish Christians had to rely on.

Looking at a commentary on Matthew here I read the following:

“The larger context of the verse (e.g., the grace of the beatitudes) forbids us to conclude that entrance into the kingdom depends, in a cause-effect relationship, upon personal moral attainments. The verse is addressed, it must be remembered, to those who are the recipients of the kingdom. Entrance into the kingdom is God’s gift; but to belong to the kingdom means to follow Jesus’ teaching. Hence, the kingdom and the righteousness of the kingdom go together; they cannot be separated. And it follows that without this righteousness there can be no entrance into the kingdom.”

(By Hagner, D. A. (1993). Matthew 1–13 (Vol. 33A, p. 109). Dallas: Word, Incorporated.)

I can see from the Beatitudes that God searches not only, cause and ‘effect but he also searches deeper than that, the ‘intentions and attitudes of the soul’.  Hence because of the Fall we need Christ to bring us into His holiness and glory. 

The same writer continues:

“Only an interpretation of the present pericope such as this is compatible with the bearing of Jesus toward the law throughout the Gospel. These words do not contradict what is said elsewhere in the Gospel nor do they involve a misunderstanding of the ministry of Jesus. Although they unmistakably reflect the idiom of the Pharisees, and to that extent may be misleading if taken literally, they make a valid point concerning Jesus and his attitude toward the law. The words may not have been adequately understood at their first hearing, but in retrospect, given the whole sweep of events recorded in the Gospels, their meaning would have become clear to the early Church. The evangelist is of course delighted to seize these sayings and incorporate them into this discourse on the righteousness of the kingdom. His Jewish-Christian readers needed to know—especially in the light of repeated counter-claims—that the pattern for righteousness taught by Jesus reflects the true meaning of the Torah, and thus that the Torah in its entirety is preserved in and through the ethical teaching of the Church”

(By Hagner, D. A. (1993). Matthew 1–13 (Vol. 33A, p. 109). Dallas: Word, Incorporated.)

So, then we as believers have a true understanding of ‘righteousness’ by following the teachings of Jesus.  By faith we follow our Saviour and by faith one day we will meet him in the Celestial City for all eternity.  Matthew is an amazing book, and it blows away a lot of our misconceptions away.


My reflection on the Sermon on the Mount has slowed me down in my writing because I realize how little I actually understand.  Thus, I have been reading some background stuff to get up to speed.  At the same time, I have started book two of Herman Bavincks Ethics and he is actually going to go through all of the 10 commandments.  He begins by looking at duty and in his introduction, he has shown us the pitfalls of the new philosophy through the eyes of Kant.  Actually, Bavinck looks at Matthew’s Gospel for the Trinitarian ethics which goes against our Culture.  I’m sure that I will feed his teachings into the Sermon on the Mount!

Nevertheless, I can say that at the time of Christ the world was a melting pot of various cultures.  This is what is happening to the world today.   There were many streams of thought at the time of Christ and our time is very similar.  They had powers and authorities and today we have powers and authorities.  When Jesus said these things, it was before the Second Temple was destroyed.  Jewish Christians also worshipped in the Temple as Judaism and Christianity at that moment in history did not go their separate ways.  With the destruction of the Temple this changed.  Christians were being persecuted by the powers of the age.  The destruction of the Temple was from my point of view a cataclysm that would change the world forever.   For Christians today the Temple of God is the Church.  We do not need a building to worship in.  The sacrifice of Christ on the cross and His resurrection was enough to bring us into the presence of God through the Son and the Holy Spirit. We are blessed.  Judaism has also survived the destruction of the Second Temple and flourished, and the synagogue has played a massive role in this.

The word duty is not found a lot in the Bible.  In the Bible it is found in about eight books in the Old testament and once in the New Testament (NASB, exhaustive concordance).  Herman Bavinck said the same type of thing on page 7 of his Ethics volume 2.  He actually said that duty in the Dutch Bible is really only found in the Dutch Psalter. However, he explains something very important to us:

“Duty presupposes Law.”

This then leads Herman Bavinck to raise the more important question:

“What is the relation of the believer to the law?” (Around page 7 of his ethics).

However for this piece of writing I can ask the question:

“What is the relation of our Lord Jesus to the Law?”

Then this would lead into Bavincks question.

So then as we can have seen in Matthew, Jesus said in Matthew that he did not come to abolish the Law but to fulfil it.  As Bavinck says, when it came to the Judaic law Jesus was very conservative. 

“Jesus says no word, nor performs any deed to abolish the law.”

Bavinck then goes on to say,

“Jesus demands a righteousness that ‘surpasses’ the Pharisees.” 

As we have seen from the Beatitudes that Jesus ‘gives an internal spiritual explanation of the law.’ (Around page 7 of his ethics).  Righteousness (δικαιουσυνη) is an attitude of the Kingdom of God. 

“But seek first His kingdom and His righteousness, and all these things will be added to you.”(Matthew 6:33; Olive Tree, NASB Bible)  Bavinck reminds us of how Jesus describes  this ‘righteousness’ through the use of metaphor:

Being clothed with wedding garments

 “But when the king came in to look over the dinner guests, he saw a man there who was not dressed in wedding clothes, 12 and he *said to him, ‘Friend, how did you come in here without wedding clothes?’ And the man was speechless. 13 Then the king said to the servants, ‘Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth.’ 14 For many are called, but few are chosen.” Matthew 22:11-14

Jesus family are his disciples

“For whoever does the will of My Father who is in heaven, he is My brother and sister and mother.” Matthew 12:50

God’s will is revealed in the Law and the Prophets

“Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Matthew 7:21

And again

“Therefore, everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. Matthew 7:24

Jesus starting point is the Law

“Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. Matthew 5:17


“In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets. Matthew 7:12


 “On these two commandments depend on the whole Law and the Prophets.” Matthew 22:40

Summing up Bavinck on Duty

We need to take Jesus’ words very seriously on righteousness and there is a direct correspondence between ‘righteousness’ and our understanding of duty.  Duty carries in itself the idea ‘that we must do the right act’. When we dive deeper into the text there are other verbs that point to this ethical necessity:

 Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. Hebrews 2:17

The phrase above ‘He had to’ οφειλω.

Or again in Vines Dictionary

“Behoved dei (1163), “it is necessary,” is rendered “behoved,” in Luke 24:46; RV, (that the Christ) “should” (suffer). Dei expresses a logical necessity, opheilo, a moral obligation; cf. chre, Jas. 3:10, “ought,” which expresses a need resulting from the fitness of things (Trench, Sec. cvii). Luke 24:46”


Jesus’s teachings of the kingdom of God necessitate Holiness and the truth is that no person on this earth in their own strength and will can make themselves perfectly holy.  Jesus dis not lower the bar on the law.  In fact, Jesus did the opposite.  It is only when we realize that we cannot be Holy in our strength that we realize that we ought to humble ourselves before a Holy God. This is the starting point, by faith through the work of the Trinity that we can even have a sniff of the Kingdom of God.  Jesus’ teachings engenders humility something that deals with pride in people. Dare I say it! The pride that is found even within our own being. So then let us come to Christ in humility confessing Jesus as Lord, believing that God raised Jesus from the dead and through his atoning work as The True High Priest, and once and for all sacrifice, that we may walk into the heaven-lies as beloved children of God.