Laying a Firm Foundation - Authenticity [38 mb]

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This is a sermon based on Matthew 6:1-18, and is part IX in a series of messages on the Sermon on the Mount in Matthew 5-7.

Written Excerpts:

Introduction:

The famous Robert Redford was walking one day through a hotel lobby. A woman saw him and followed him to the elevator. “Are you the real Robert Redford?” she asked him with great excitement. As the doors of the elevator closed, he replied, “Only when I am alone!” (A Treasury of Bible Illustrations)

When you are building a foundation for your life and are seeking to make it solid enough to weather all the storms you will be facing in life, one ingredient that is extremely vital is authenticity. All pretense and “play acting” that we may do to gain the approval of others will ultimately lead us down a path of hypocrisy and away from the smile and approval of God.

In the brief illustration I shared just a moment ago, the actor essentially acknowledged that his life and career is one that only allows him to be “real” or genuinely himself when he is alone. Whenever he is with other people or out in the eye of the public he feels it is necessary to portray a different picture or image.

Authenticity in one’s life is the quality of character that enables one to be the same alone or in public; in good times and bad; in wealth or in poverty; or in any number of other situations. As I read and studied the scripture lesson for today, I was impressed that the real underlying issue Jesus addresses here is personal character and genuine authenticity in our everyday lives.

Transition: Today’s scripture lesson essentially shows us that it is possible to perform a spiritual activity or duty with a worldly motivation.

Proposition: I would like to speak to you today about three spiritual disciplines and the principles we will need to practice in order to be spiritually authentic in our attitudes and motivations.

I.          Three Spiritual Disciplines

There are plenty of spiritual disciplines that are mentioned in the Bible that facilitate spiritual life and vitality. Three of them are mentioned by Jesus here as He emphasizes true piety and authentic devotion to God. It is assumed that true disciples will engage in all three of these disciplines. “When you do alms…;” “When you pray…;” “When you fast…”

A. Charitable Deeds (Alms giving)

In this passage, the word for almsgiving is the same word that is also translated as righteousness.

Various writers (e.g. Barclay, Clarke) attest to the Jewish idea that righteousness and giving of alms were synonymous. In the Jewish mind, the giving of alms did provide merit for salvation.

Charitable giving is one of the ways that we serve God, by helping provide the basic needs of people around us.

Ps. 112:9 describes the man who fears the Lord (v.1) in these words, “He hath dispersed, he hath given to the poor; his righteousness endures for ever; his horn shall be exalted with honor.”

Prov. 3:27 “Withhold not good from them to whom it is due, when it is in the power of your hand to do it.”

James 1:27 “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.”

Almsgiving helps us and the recipient. It helps us remember that our blessings have come from Almighty God and we are stewards of what He has provided. It shows the recipient the grace and compassion of God through the kindness of His children. It is a small demonstration of the kind of giving that Christ has done for us.

See 2 Cor. 8:9 “… though he was rich, yet for your sake he became poor, so that by his poverty you might become rich.”

B. Prayer

(A. Clarke) Defines the word for prayer as follows: “prayer, is compounded of προς with, and ευχη a vow, because to pray right, a man binds himself to God, as by a vow, to live to his glory, if he will grant him his grace…. A proper idea of prayer is, a pouring out of the soul unto God, as a free-will offering, solemnly and eternally dedicated to him, accompanied with the most earnest desire that it may know, love, and serve him alone. He that comes thus to God will ever be heard and blessed. Prayer is the language of dependence; he who prays not, is endeavoring to live independently of God….”

The discipline of prayer accomplishes several things.

It is communion and communication with God. It is a means of talking to God and expressing our feelings, our hurts and our joys. It is not used to inform God about our lives, because he already knows everything about us. Rather, it give us the opportunity to become intimate with him as we open up our inner thoughts and feelings and acknowledge that he knows them already.

Prayer is an invitation by God for us to participate in spiritual warfare. We “wrestle not against flesh and blood…” “…the weapons of our warfare are not carnal (fleshly), but are spiritual…” Prayer is an opportunity to engage the spiritual forces of evil and petition Almighty God for the advancement of heavenly forces against demonic activity.

Prayer is recognition of our dependence upon God and seeking his favor and blessing for every area of life. See THE LORD’S PRAYER.

I already did a verse by verse study of The Lord’s Prayer in our Wednesday night Bible studies some time ago, so we will not take the time to go through it again here.

C. Fasting

The word for fast literally means not eat. (Clarke)

(Matthew Henry) “It is an act of self-denial, and mortification of the flesh, a holy revenge upon ourselves, and humiliation under the hand of God…. It is a means to curb the flesh and the desires of it, and to make us more lively in religious exercises…”

Fasting is presumed to be a part of every pious believer’s practice. Anna, the prophetess in the time of Jesus’ birth; Cornelius the devout centurion in Acts; and the early believers during the beginning years of the church in Acts all practiced the discipline of fasting along with prayer.

Fasting was often practiced as a way to emphasize the intensity of emotion that was felt by the one fasting. It apparently was viewed by various individuals as a means to verify the sobriety, humility and earnestness of the person praying. It is not a method for obligating God to do what we ask Him to do.

II.        Principles for Authentic Piety

As we read down through these verses we find several principles that Jesus has provided for helping us maintain genuine or authentic piety as we practice these disciplines. Some of the principles are presented negatively as practices we should avoid. Others are presented positively as practices we should follow or promote.

A. Avoid hypocrisy

See verses 2, 5, 16

The word that Jesus uses in this text for hypocrites is the same word that means actor. The idea expressed is that some people give, pray and fast as an act that is put on to impress an audience. In other words, the act was not done as a genuine expression of love to God or compassion to others, but for the promotion of self.

So Jesus is telling his disciples, those who truly wish to follow his pattern for living, to do any and all spiritual disciplines out of sincere devotion to God rather than out of a desire for the promotion of self.

B. Avoid seeking public recognition

Also verses 2, 5, 16

In close connection with the first prohibition, Jesus adds that they should not do their deeds in order to be “seen of men.” This is what made men out to be hypocrites. They did not seek the approval of God, but the approval of men. Their motives were not sincere and genuine, but they were ulterior for selfish reasons.

Seeking public opinion and approval of one’s spiritual deeds has its immediate reward – the approval of men. (See vv. 2, 5, 16 “they have their reward.”) However, this reward is fleeting and temporary.

C. Avoid copying the practices of unbelievers (heathen)

v. 7 - In the specific context of prayer, avoid needless repetitions like the heathen practice.

(Barclay) “The eastern peoples had a habit of hypnotizing themselves by the endless repetition of one phrase or even of one word.... Jewish prayers also used repetition in prayer by the piling up of every possible title and adjective in the address of God in their prayers.”

The practices forbidden by Jesus here seems to emphasize the satisfaction of self by some emotional frenzy worked up by endless repetitions or the repetitions of superlative words that were meant to impress themselves and any others who might be listening.

The idea some had was this: the more words I use, the more God will hear and respond.

D. Perform spiritual disciplines secretly

See verses 3, 4, 6, 18

In charitable giving, praying or fasting, Jesus exhorts us to do it all in a private and personal way that does not draw attention to self, but glorifies our Father in heaven.

I don’t believe that Jesus means to imply that there is never an appropriate time for public displays of piety or good works, because he did so himself. He simply emphasizes this principle here to contrast against the practice of seeking self-glory.

The point is that we should do what we do in order to glorify and please our heavenly Father without thinking of ourselves. When we do that, then our Father who knows the secret motives and intentions of our heart will reward us in the appropriate way and the appropriate time. His rewards will be far more satisfying and eternal than the rewards of man’s approval.

E. Perform spiritual disciplines in faith

v. 8 – “Your Father knows what you need before you ask.”

The underlying meaning here seems to be that you can trust God. Since He already knows what your needs are, then trust Him to provide. Although this point is specifically mentioned in reference to prayer, it applies to every spiritual exercise we do. Without faith, everything we do is useless and meaningless.

Conclusion:

In closing, I want to ask a couple of questions.

1. Are you practicing spiritual disciplines in your life of Christian faith?

2. If so, are you doing them for God’s glory or your own?

Are we living out the principles taught in God’s word in a genuine, authentic desire to know God better and to demonstrate His grace to others? Or, are we doing what we do so that others will notice us and think highly of us? Do we seek after the approval of men more than the approval of God?

These are questions that only we can answer for ourselves. No one else except God really knows the motives of our hearts.

We are going to close the service today with a hymn that expresses a desire to be drawn closer to the Lord. Let us sing it as a sincere prayer from our own hearts.

“I Am Thine, O Lord”

Cross of Calvary [42 mb]

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This is a message preached by Rev. Kenton Shaw during the absence of Pastor Les. There are no written notes available for this posting.

Laying a Firm Foundation - Divine Love [35 mb]

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This is the 8th sermon in a series of messages regarding the Sermon on the Mount. This message covers the passage found in Matthew 5:43-48 regarding "loving your enemies."

Written Excerpts:

Introduction:

The passage we will be looking at today is found at the end of Matthew chapter 5. Here is another example of Jesus contrasting His message with the common understanding and beliefs that were present in His day.

The quote that Jesus cites in verse 43 does not come directly out of the OT, except for the 1^st half of it, “You shall love your neighbor,” does appear in the OT in Leviticus 19:18. The origin of the second part of the quote is uncertain. It could be a statement taken from the common teachings of prominent rabbis, or it could simply be the standard “view on the street” because of inferences from various scriptures.

For example: in the passage found in Lev. 19:18, the first part of the verse instructs the Israelites to not take vengeance against the “children of your people,” but they were to love their neighbor as themselves. One could draw the inference that the “neighbors” they were supposed to love only applied to their fellow countrymen – Israelites. There were plenty of other references in the OT that restricted Gentiles from being in the Tabernacle or Temple, and required the Jews to be separated from the pagans and Gentiles around them.

Consider Psalm 139:21-22, “Do not I hate them, O LORD, that hate thee? And am not I grieved with those that rise up against thee? I hate them with perfect hatred: I count them mine enemies.

However, loving one’s enemies and doing good to them was not completely foreign to the OT.

In Exodus 23:4-5, the Israelites were commanded to return their enemy’s ox or donkey if they found it going astray. They were also instructed to help the enemy relieve his donkey if it had collapsed under its load.

In Proverbs 25:21-22 we read, “If your enemy is hungry, give him bread to eat; and if he is thirsty, give him water to drink: For you shall heap coals of fire upon his head, and the LORD shall reward you.”

Transition: The religious Jews in Jesus’ day are not the only ones who have ever distorted the Scriptures to their advantage, or at least misunderstood their message. We certainly have many professing Christians in our world today who are guilty of the same fault. Let us focus our thoughts for the next several minutes on these words of Jesus in order to understand more clearly what He commands His disciples to do.

Proposition: I believe that it is important for us to understand three things in His message here. We must understand the meaning of His command; we must understand the practice of His command; and we must understand the justification for His command.

I.          The Meaning of His Command

It surely sounds simple… the command simply says, “… love your enemies.”

“enemy” – Gk. ἐχθρός, hated one, enemy, adversary; adj. hostile, cf. hatred or enmity. Jesus says, “Rather than hate your enemy or adversary, love him.”

What is love? You have probably heard these definitions before, but let us review just for a moment what the Bible means by the word love. There are four Greek words that are translated “love.” Three of them appear in the NT, while the fourth one does not. Let’s talk about the one that does not appear in the NT first.

A. ἐραω (vb.); ἐρός (n.); the love between a man and woman which embraces longing, craving and desire. It includes the idea of beauty and sensual desire. (DNTT, C. Brown)

Greek playwrights knew the irresistible power of Eros, the god of love, which forgot all reason, will and discretion on the way to ecstasy. (Emphasis mine.) (DNTT)

In other words, this is the kind of “love” that makes a person lose their mind! How many know what that’s like?

(Barclay) … it always included the idea of passion and sexual love…. Eventually came to be tinged with the idea of lust rather than love.

Now, this word does not appear in the NT; only in the early classical Greek literature.

B. φιλέω (vb.); φίλος (m.n.); φιλία (f.n.) – to love; a friend; friendship.

This is the most general word for love or regard with affection. It mainly denotes the attraction of people to one another who are close together both inside and outside the family; it includes concern, care and hospitality…. (DNTT)

(Barclay) … [plileo and philia are the] warmest and best Greek words for love describing warm, tender affection.

C. stergō; - less frequent verb, means to love, feel affection, especially of the mutual love of parents and children. (DNTT) However, it also describes the love of a people for their ruler… and even of dogs for their master.

This word only appears in the NT in compound forms with other words that affect the meaning.

For example, in Romans 1:31 and 2 Timothy 3:3 it appears with the prefix “a” [meaning anti / against] to indicate people who are “without natural affection.”

In Romans 12:10 it appears with the prefix “philos” (Gk for friend) and it is translated “kindly affectionate.” (DNTT)

D. ἀγάπη (n); ἀγαπάω (vb); - are used in nearly every case in the NT to speak of God’s relationship with man….

This kind of love is emphasized by Paul to describe God’s love as the basis for choosing Israel.

(Barclay) “These words indicate unconquerable benevolence, invincible goodwill. If we regard a person with agape, it means that no matter what that person does to us, no matter how he treats us, no matter if he insults us or injures us or grieves us, we will never allow any bitterness against him to invade our hearts, but will regard him with that unconquerable benevolence and goodwill which will seek nothing but his highest good.”

The emphasis of this word is not so much feeling as it is commitment. It focuses on the sacrificial commitment of the one loving rather than on the qualities of the one loved.

(Barclay) This kind of love is not a feeling of the heart… but it is a determination of the mind… it is the power to love those whom we do not like and who may not like us.

In order for a Christian to exhibit this kind of love we must realize that…

1. Loving someone in this way is not the same as having fondness for someone (or liking them).

2. Love is very often an attitude / action before it is a feeling.

3. This kind of love focuses on who the person is, not what he / she has or hasn’t done.

In other words, we love them because they are human beings created in the image of God and even though that image has been severely marred, it is still there.

II.        The Practice of His Command

Bless, do good and pray.

These commands stand in stark contrast to the “normal” attitudes of our culture and society. They did in Jesus’ day and they still do today. These commands illustrate exactly what Jesus was saying in the previous paragraph that we looked at last week. Rather than retaliating against the ones who behave as though they are our enemies, we should demonstrate love for them.

Bless – Rather than curse them, like they have done to us, we should pronounce blessings on them.

Do good – means just what it sounds like it means! J It means to treat them better than they deserve to be treated. We do this by following the admonition of Proverbs 25:21-22 that we read earlier and is quoted in Romans 12:20… Give him bread, water, etc. Then in the very next verse Paul says, “Do not be overcome with evil, but overcome evil with good.”

Pray – Various speakers and writers have talked about how hard it is to hate someone that you’re praying for. To sincerely pray for someone else is to identify the needs in his life and sincerely petition God to satisfy every need according to His divine will and purpose. This is hard enough to practice in cases where people have mistreated us in the petty offenses that we often suffer. But, just imagine how hard it would be to practice this command toward those who persecute you.

III.       The Justification of the Command

What is the reason behind the command? Why should a disciple of Jesus Christ desire to obey this command? There are 2 reasons.

A. “That you may be the children of your Father which is in heaven.” (v. 45a)

By following this command of our Lord, we demonstrate our relationship with Him. We identify ourselves as His children and He is our Father.

How many of us have ever heard the words, “You’re acting just like your father!”?

If we want to be like God, this is what it will look like.

God provides the sun and sends the rain on both the just and the unjust. He bestows benefits and blessings on every one of us regardless of how we have treated Him.

Romans 5:8 “God commendeth His love toward us in that while we were yet sinners, Christ died for us.”

God loved every one of us while we were His enemies! That’s why we should also love our enemies. If we only love those who love us or act friendly toward those who do the same to us, then we are not like God; we are just acting like everyone else in the secular world without God in their hearts. This kind of attitude and behavior will identify us as the true children of God.

B. Therefore, be perfect because your Father in heaven is perfect. (v. 48)

The word perfect carries the ideas of: fully grown or fully developed; mature; functionally fulfilling the purpose for which it was created. It does not mean “error-free,” “without flaws or mistakes;” but it means that we have fully developed into the kind of disciples that are fulfilling the purpose for which we were created – and that is to imitate the Father.

Jesus seems to be saying that by living out this command we will become perfect like our Father in the sense that we will be living up to or functionally performing up to our created purpose and design. We will act like we have grown up rather than behaving like immature children who must retaliate and get even.

Conclusion:

I want to close this message today with a comment similar to what I made last week. There is no possible way for you or me or anyone to live up to the requirements of this command unless the Spirit of Christ lives in us and the grace of God is working through us. None of us can live up to this standard in our own strength or ability. That’s why I chose the sub-title for this message that I chose: “Divine Love.” This kind of love that Jesus is talking about is the kind of love that only God has.

And, this is the kind of love that only comes from God. It doesn’t originate within the human heart; it originates in the heart of God and is bestowed to us by grace. That means we must humbly admit our need of His grace and we must seek Him to let His love flow into us and through us so we can exhibit it toward others.

We are going to sing a closing hymn about God’s love. As we sing, let us truly open our hearts to allow His Spirit to move upon us as He desires.

Laying a Firm Foundation - Meekness [39 mb]

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This sermon is part of a series of messages on the Sermon on the Mount. This message is based on Matthew 5:38-42 which discusses the Christian's reaction to injuries or injustices.

Written Excerpts:

Introduction:

Several weeks ago we started this series of messages that we have titled, “Laying a Firm Foundation.” The reasoning behind the series title goes back to the words of Jesus in Matthew chapter 7 that I have referred to many times, “Whoever hears and does these sayings of mine is like a wise man who built his house on a rock…”

We have been looking at the various sections of Jesus’ sermon as they relate to the need to build our lives on a foundation that is solid enough to hold us steady in the storms that come. All of the topics that we have discussed so far are important for basic spiritual formation in our lives as we try to adopt the patterns that Jesus has laid down for us.

In our most recent sermons we have been studying the references that Jesus made to various OT rules or laws for living and have been trying to explain how He interpreted and applied those laws in light of the message He lived and taught – the Gospel of grace.

I have chosen the title of “Meekness” as a description of the theme in this paragraph that we are studying today. Most of the commentaries that I consulted, identified the subject of this paragraph as addressing the “law of retaliation.” I felt it would be better to use a word that emphasizes the positive aspect of the truth taught here, so I chose the word “meekness.” I truly believe that the word “meekness” describes a character quality that is the opposite of retaliation or revenge that we might be tempted to use against others who have offended us.

1. Background Information

Again today, as we did last week, we want to first of all talk about some background information that helps us understand the full context of Jesus’ comments.

(Wm. Barclay) These laws, eye for eye, etc, were comparable to the laws found in the famous Code of Hammurabi who reigned in Babylon more than 2,000 years B.C. and was often referred to as Lex Talionis, (Latin) law of retaliation.

They were also outlined in the Old Testament in these passages:

Exodus 21: ²³And if any mischief follow, then you shall give life for life, ²⁴Eye for eye, tooth for tooth, hand for hand, foot for foot, ²⁵Burning for burning, wound for wound, stripe for stripe.

Lev. 24: ¹⁹And if a man cause a blemish in his neighbor; as he has done, so shall it be done to him; ²⁰Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again.

Deut. 19: ¹⁸And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and has testified falsely against his brother; ¹⁹Then you shall do unto him, as he had thought to have done unto his brother.... ²¹And your eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

Looking again at the original law that Jesus quoted, biblical scholars have provided these additional insights:

a.) These rules provided guidelines for judicial magistrates not individual citizens.

These guidelines helped magistrates and judges to decide what was or wasn’t appropriate punishment. However, Jesus re-interpretation and application here is directed toward individual disciples that have gathered to hear His message, and should not to be understood as new guidelines or rules for the administration of justice by a magistrate or duly appointed civil authority.

Individual Christians may choose to forgo their rights to have an offender punished to the full extent of the law, but it would not require the judge to use that standard in deciding the fate of every subject brought before the court. (Esp. in light of Rom. 13.)

b.) These rules prohibited punishments that were worse than what was deserved.

These laws, “far from being a savage and bloodthirsty law, [were] in fact the beginning of mercy. [Their] original aim was definitely the limitation of vengeance.” (Barclay)

c.) The rules had apparently been abused by individuals seeking retaliation and revenge against offenders.

In other words, they were either taking matters into their own hands or at least they were seeking to have the full extent of the law used against their offenders.

Having considered some of the background information that helps us understand the basis for the law, let us turn our attention now to the message that Jesus was teaching His disciples.

2. Negatively: Christians must not retaliate against anyone that attacks us.

“resist not” – (Thayer) to set one’s self against, to withstand, resist, oppose.

“evil” – lit. the evil person or evil deed.

(He was not talking about the force of evil in the world or the Devil as the personification of evil.) In fact, we are urged in many other biblical texts to fight against evil in a general, spiritual way. See Ephesians 6 regarding the “armor of God.” We certainly are urged to fight against the Devil. James 4:7.

Some may understand this verse to be a prohibition against the use of self defense. I have to admit that I do not honestly know whether this text includes that meaning or not. I do know that in the Old Testament, actions taken in self defense were not punishable offenses, even if it ended in death to the offender. I truly believe that the wording is meant to convey the idea of retribution or retaliation, especially if taken in context with the previous statement.

The point Jesus seems to be making here is that there is a clear distinction between what was permitted in the Old Testament as guidelines for social justice and what was expected of a follower of Christ living by the principles of grace and the kingdom of heaven. Retaliation is never to be a part of the Christian’s mode of living.

3. Positively: Christians should repay evil with good.

Rather than retaliate and seek revenge against the one who would do us harm, Jesus teaches His disciples to respond like He would.

In teaching them how to respond to evil with good, Jesus used three different examples of offenses followed by an admonition.

a.) Whoever hits you on the right cheek, turn the other also.

Some scholars categorize this offense as an injury to the body or physical harm. (A.B.Bruce; Matthew Henry)

Other commentators (Barclay; Keener, in IVP Bible Background Commentary) describe this as a type of insult. Barclay describes how the “right cheek” could only be struck with the right hand by using the back of the hand, which according to the Rabbis was twice as insulting as hitting someone with the palm of the hand.

(Keener) “The blow on the right cheek was the most grievous insult possible in the ancient world… both Jewish and Roman law permitted prosecution for this offense.”

Jesus literally says, “Turn the other one also.” Yet, we do not have any record that He did this himself on the day of His crucifixion (John 18:22-23). Therefore, we can conclude that He was not so much concerned with the literal meaning as the principle meaning.

“It is the preparedness, after one indignity, not to invite but to submit meekly to another, without retaliation, which this strong language is meant to convey.” (Jamieson, Fausset, and Brown)

It the willingness to suffer additional offenses if need be, rather than retaliate and seek to destroy the one who has so offended me.

b.) Whoever sues for your coat let him have your cloak also.

This is described by A.B. Bruce as an injury against one’s property. (Matthew Henry) Describes this action as an example of how evil men can use the law and the courts to violate the property of someone else.

(Barclay) considers this as a reference to the rights of the Christian. According to the law, the cloak or outer garment could not be kept as security overnight because it was often used as a blanket by those who were poor, so it could not be taken permanently by anyone. When someone sues to take a coat, knowing he legally will not be allowed to take the cloak, the Christian gives it up anyway to demonstrate his willingness to surrender what he legally has a right to keep. This is a demonstration of grace.

By this example, Jesus is helping us understand the importance of doing whatever we can to demonstrate His love and grace.

c.) Whoever compels you to go a mile, go two miles.

This has been described as an assault to one’s freedom or liberty. This example alludes to the law that allowed the Roman couriers or officers to impress or force any person to provide horses, food, and lodging or to even deliver a message.

Eventually the word came to represent any kind of service that was forced by the occupying powers. (Barclay)

Obviously, the Jews hated the Roman occupation and would have rather rebelled and resisted any such compulsion. The story of Simon of Cyrene being compelled to carry the cross of Jesus is such an example of the authority that could be exerted upon any individual.

(A.B. Bruce) “Christ’s counsel is: do not submit to the inevitable in a slavish, sullen spirit, harboring thoughts of revolt. Do the service cheerfully, and more than you are asked.”

Jesus teaches that rather than resist, or even to comply grudgingly, we should “go the extra mile.” I believe He meant what this phrase has come to mean in everyday language: Do more than expected or demanded just to show the kindness and grace of God when it isn’t easy or even expected that we would.

d) Practice the spirit of benevolence.

Jesus’ final admonition in this paragraph teaches us to freely give to those in need.

(M. Henry) We must not only do no hurt to our neighbor, but we must endeavor to do all the good that we can.

This is essentially the principle of the golden rule. You’ve heard me refer to “Silver Rule” before… Do not hurt / harm another in any way you would not want done to you. But the “Golden Rule” puts it in a more positive fashion… Do whatever good to others that you would want others to do to you. This is not urging us to provide everything that others may want to live wickedly or abuse their bodies, but to provide what will satisfy daily needs.

Conclusion:

It is easy to see how these principles of grace, if practiced, could help anyone build a solid foundation for life.

After all, most of the “storms” that seem to threaten our very existence tend to come against us in these areas that Jesus was talking about… personal/bodily injury; property or financial ruin; unfair oppression or treatment. If we have developed the appropriate attitudes that Jesus emphasizes here, we will be prepared to face adversity ahead.

In closing I just want to remind each of us that these standards of conduct and response that Jesus lays down here (and in the next section we will discuss next time), are not choices or behaviors that come naturally from human nature. The only way that anyone can truly follow the teachings of our Lord is to experience a genuine spiritual birth within our own hearts and souls. It is not humanly normal or possible to live this way, but it is by the grace of God.

I’ll go even a step farther to say that it not only requires a spiritual rebirth, but it requires the filling of the Holy Spirit. The only way we can live like our Lord in the face of these adverse situations is to have the full, unhindered blessing of the Holy Spirit dwelling within our hearts and motivating our every action. If you want to follow the principles laid down by Jesus Christ, then you will need His Spirit living in you and flowing through you. You cannot do it in your own human strength or understanding.

For our closing song today, we are going to sing a song that expresses what each of us needs…

“A Closer Walk with Thee”