6:10 The phrase Thy kingdom come refers to the eschatological nature of this prayer. Notice that the kingdom is to
be prayer for, implying that it has not arrived. The kingdom represents the full and effective reign of God through the
mediatorial office of the Messiah. The recognition of Thy will be done emphasizes the idea that prayer is to bring
about the conformity of the will of the believer to the will of God. Prayer is an act of spiritual expression that brings us
into conformity to the very nature and purpose of God.
6:11 The section of petitions begins with the request to give us our daily bread. Bread (Greek artos) may be applied
to the provision of food in general. The term daily (Greek epiousios) denotes "indispensable." The concept of daily
provision of bread fits perfectly with the Old Testament example of the daily provision of manna to the Israelites while
they were wandering in the wilderness (Exodus 16:14, 15).
6:12 Forgive us our debts refers to sins, which are our moral and spiritual debts to God's righteousness. The request
for forgiveness of sin is made here by the believer. In order to be saved one need not necessarily name all of his
sins, but he must confess that he is a sinner.
6:13-15 Lead us not into temptation is a plea for the providential help of God in our daily confrontation with the
temptation of sin. God does not tempt us to do evil, but we are tempted of our own lusts (James 1:13, 14). However,
God does test us in order to give us the opportunity to prove our faithfulness to Him. He never desires to lead us into
evil itself. Therefore if we resist the Devil, we are promised that he will flee from us. The prayer closes with a doxology
of praise: For thine is the kingdom, and the power, and the glory, for ever. Amen, which is a liturgical ending similar to
1 Chronicles 29:11. Though omitted in some manuscripts, these words constitute a fitting and climatic affirmation of
faith.
6:16 When ye fast is a reference both to fasting prescribed under the Mosaic Law in connection with the Day of
Atonement (Leviticus 16:29) and the voluntary fast of that day. The Pharisees added two fast days, Monday and
Thursday of each week, as a case of public display and piety. The Pharisees regarded the practice of fasting as
meritorious (Taanith, 8:3) and appeared in the synagogues negligently attired. Their sad disfigurement of face and
the wearing of mourning garb gave them an opportunity to exhibit their superior ascetic sanctity before the people.
The phrase disfigure their faces (Greek aphanizo) literally denotes covering their faces and is a figurative expression
for mournful gestures and neglected appearance of those wanting to call attention to themselves.
6:17, 18 This passage is not to be taken as a command against fasting but rather against the misuse of the spiritual
exercise of fasting. Fasting that requires spectators is mere acting. Though Jesus Himself instituted no fast for His
disciples, voluntary fasting does appear in the early churches (Acts 13:2). The injunction to anoint thine head relates
to the ancient custom of anointing one's head when going to a feast. In other words, Jesus was saying that when we
fast we are to do so secretly to the Lord, while outwardly maintaining the appearance of joy and triumph, which is the
end result of true fasting.
6:19-21 The attention of the believer is directed toward treasures in heaven. The term treasures implies the addition
or accumulation of things. The two kinds of treasures are conditioned by their place (either on earth or in heaven).
The concept of laying up treasures in heaven is not pictured as one of meritorious benefits but rather of rewards for
faithful service, as is illustrated elsewhere in the teaching of Jesus.
6:22, 23 The light of the body is associated with the eye. The concept here is based on the ancient idea that the eyes
were the windows through which light entered the body. If the eyes were in good condition the body could receive
such light. Jesus, using this language metaphorically, affirms that if a man's spiritual sight is healthy and his affections
directed toward heavenly treasure, his whole personality will be without blemish. The phrase if...thine eye be single
indicates devotion to one purpose: The "single eye" refers to a single, fixed vision or goal. The phrase if thine eye be
evil refers to either disease or deception of vision. The "evil eye" is not something mysterious or devilish, but rather a
deceptive vision that causes the viewer to mistake the identity of an object. The mistake in this context is the
darkening of the mind and thus how great is that darkness!
6:24 The kind of spiritual double vision causes one to believe he can serve two masters. Total loyalty to God cannot
be divided between Him and loyalty to one's possessions. A master (Greek kurios) is a lord or an owner. That God
claims total lordship over His own is obvious in this passage. Therefore, Jesus rightly proclaimed, Ye cannot serve
God and mammon. The term mammon is derived from the Aramaic term for possessions or wealth. Jesus is not
condemning money or possessions in and of themselves, but the improper attitude of enslavement toward wealth.
6:25 Jesus now deals with the equally dangerous tendency of those who have few possessions: worry! Take no
thought (Greek me merimnao) means "Do not be anxious." This word means to be so disturbed about material needs
that we distrust God and are distracted from faithfully doing His will. Anxious care is the direct opposite of faith.
Therefore, even the poor are not to worry needlessly about what they should eat, drink, or wear. The question Is not
the life more that meat, and the body than raiment? indicates that inner mental stability must come from the spirit of a
man and not from outward physical provisions. To set one's heart on material possessions or to worry about the lack
of them is to live in perpetual insecurity and to deprive oneself of the spiritual blessings of God.
6:33, 34 Jesus illustrates His point by referring to objects in nature that were immediately at hand, the birds of the air
and the flowers of the field. The key point of this passage is found in the phrases Are ye not much better then they?
(verse 26) and shall he not much more clothe you? (verse 30). The Bible clearly teaches that God is the Creator and
sustainer of nature. Worry and anxiety are related to the length of one's life in the phrase add one cubit unto his
stature. A cubit is a measurement of 18 inches. However, this reference is probably not to one's actual height but to
the length of his life. The term stature (Greek helikia) may mean "age." Thus the idea seems to be that a man cannot
add the smallest measure to the span of his life by worrying. This state of anxiety is related to having little faith (verse
30). Faith is total confidence in the provision of God.
6:33, 34 This portion of the Sermon on the Mount is summarized by the statement seek ye first the kingdom of God.
The disciples who have pledged their allegiance to the King must continue seeking the kingdom and its
righteousness. The present imperative form of the verb (Greek zeteo) indicates a continual or constant seeking. The
contrast between the spiritual and the material is again emphasized. The believer is to seek first the righteousness
that is characteristic of God's kingdom and then all these things (material things) shall be added to him. When our
priority is spiritual, God will take care of the material, for where God guides, He provides. We need not even worry
about tomorrow, for sufficient unto the day is the evil thereof (verse 34). This means that each day has its own
troubles and challenges to be responsibility handled, without worrying about the hypothetical problems that could
arise tomorrow.
Matthew chapter 7
7:1-4 Judge not refers to an unfavorable and condemnatory judgment. This does not mean that a Christian should
never exercise judgment of any kind under any circumstances. The point being made here is that we are not to judge
the inner motives of another. We are not to render a verdict based upon prejudiced information. Nor are we to use
ourselves as the standard of judgment for with what...ye mete (measure) you shall be judged. That ye be not judged
refers to the ultimate judgment of God rather than our own judgment. The terms mote (Greek karphos) and beam
(Greek dokos) are used metaphorically for a small fault and a great fault. A mote is a small speck of sawdust whereas
a beam is a rafter used in building. Thus, the idea of the text is that one cannot remove the speck from his brother's
eye until he has removed the rafter from his own eye!
7:5, 6 Thou hypocrite is the only statement that can be made for this play actor who pretends to be a physician when
he himself is sick. The dogs and swine refer to those who have deliberately rejected the message of truth. These
particular animals were especially repulsive to Jesus' audience.
7:7-10 The three imperatives ask, seek, and knock are in the present tense of the original language, suggesting both
perseverance and frequent prayer. Fervent and continual prayer is to made on behalf of those for whom we are
concerned. God promises to answer all genuine prayer (verse 8). Everything we need for spiritual success has been
promised to us. God leaves us no excuse for failure.
7:11, 12 Jesus illustrated His point by comparing the willingness of a human father to give his child a gift with our
heavenly Father who will gladly give us what we need. The term evil (verse 11) is used here of man's sinful nature.
Even sinful men are kind to their children; therefore, how much more shall your heavenly Father delight to answer
your prayers. Hence, rather than judging others, we are to treat them as we would like to be treated. This statement
in verse 12, Therefore all things whatsoever ye would that men should do to you, do ye even so to them, is the
biblical injunction often called the "Golden Rule." This is the law and the prophets indicates that the statement made
here by Jesus is not intended to be novel, but rather a summarization of the second table of the law.
7:13, 14 The closing section of the Sermon on the Mount presents two choices to the listener. These are presented
in a series of contrasts: two ways (verses 13, 14); two trees (verses 15-20); two professions (verses 21-23); and two
foundations (verses 24-29). This was a common method of teaching in both Jewish and Greco-Roman thought. Enter
ye in at the strait gate (narrow) means that one must come through the narrow gate in order to reach the path that
leads to eternal life. Though many are on the broad...way, that leadeth to destruction (eternal separation from God),
the gate that leads to life is so narrow that few there will be that find it. Christ Himself is both the gate and the way
(John 14:6), and God enables men to find that gate (John 6:44).
7:15 The warning Beware of false prophets fits appropriately with the concept of the two ways. Since many are being
led in the wrong way, they are obviously being led by the wrong people. False prophets were prevalent in the Old
Testament, whereas God's true prophets were often in the minority. False prophets appear in sheep's clothing but
are in reality ravening wolves. This is a perfect description of those preachers who have denied or distorted the truth
of the gospel. They look like lambs but act like wolves. Their description is similar to that of the great False Prophet in
Revelation 13:11.
7:16-20 A true test of a prophet was the conformity of his doctrine to the Scriptures (1 Corinthians 14:37;
Deuteronomy 13:1-5). Their fruits refers not only to the actions of their lives, but also to the doctrines they proclaim.
The two trees are contrasted in relation to the fruit they produce. Every good tree bringeth forth good fruit
consistently, while a corrupt tree bringeth forth evil fruit continually. Therefore, the normal and consistent production
of fruit, whether good or evil, in a person's life will bear evidence whether or not that life is of God. Verse 19 illustrates
the unfruitful life of the unregenerate who is cast into the fire, a picture of eternal punishment in hell.
7:21-23 Not everyone professing Christ is genuinely saved. Even the outward verbal acknowledgment of His lordship
is in itself not enough to save the unbeliever apart from true repentance and faith. A genuinely saved person is one
that doeth the will of my Father, the Greek present tense suggesting that he is continually living in obedience to the
will of God as the normal course of his life.
7:24-27 In drawing His concluding illustration of the two foundations, Jesus begins with the word therefore. On the
basis of all that He has taught and illustrated, He concluded that all who both hear and do His sayings shall be saved.
As a great Master Counselor, Jesus reminded His listener that hearing this message alone will not change his life. He
must both hear and do what Jesus has said. The elements of the closing illustration are drawn from the simplicity of
nature itself, the rock, the rain, and the winds. The man whose house collapsed was at fault, not because he failed to
labor, but because he did not lay the proper foundation. The shifting sand represents human opinion and the
doctrines of men as opposed to "these sayings" (verse 28).
7:28 The entire Sermon on the Mount is addressed to believers and presupposes faith in Jesus as Messiah. The
works done by the believer are not based on himself but on the "rock" (verse 24), who ultimately is Christ Himself (1
Corinthians 10:4). He is the personal embodiment of all His teachings. Thus, when He finished the discourse, the
people were astonished. Amazement engulfed the audience.
7:29 The outstanding feature of His teaching was His authority, meaning the divine approval and authoritative
constraint with which He delivered His message. Such straightforward preaching, based on the depth of one's own
life, was in direct contrast to that of the scribes, who were the copyists of the Law and the theologians of their day.
They had to rely on tradition for their authority, whereas Christ was His won authority.
Matthew chapter 8
8:1-4 Make me clean: According to the law of Moses, to be leprous was to be ceremonially unclean (see Leviticus
13:45, 46). Jesus...touched him, which instead of bringing uncleanness to Jesus, caused the total cleansing of the
leper! The purpose of Jesus in giving the command to tell no man was to draw attention away from the miracle itself
and to appeal to the spiritual need in man. In the Gospels the crowds were often attracted by Jesus' miracles, but not
always by His message. Show thyself to the priest, that is, in obedience to the Mosaic Law regarding cleansing. Offer
the gift that Moses commanded: These gifts are found in Leviticus 14:2-32, where they are typical of Christ's
atonement and the cleansing it provided. For a testimony unto them: that is, as evidence to the priest that the leper
had indeed been cleansed.