A. Introduction
1. There is a biblical doctrine of r __ __ __ __ __ __. It holds that, since God is absolutely and perfectly just, He must punish evil and reward what is good.
a. Proverbs 24:11-12 [ NIV ]
Rescue those being led away to death; hold back those staggering towards slaughter. If you say, "But we knew nothing about this," does not He who weighs the heart perceive it? Does not He who guards your heart know it? Will He not repay each person according to what he has done?
b. 2 Thessalonians 1:5-10 [ CEV ]
All of this shows that God judges fairly and that he is making you fit to share in the kingdom for which you are suffering. It is only right for God to punish everyone who is causing you trouble, but He will give you relief from your troubles. He will do the same for us, when the Lord Jesus comes from heaven with His powerful angels and with a flaming fire.
Our Lord Jesus will punish anyone who doesn't know God and won't obey His message. Their punishment will be eternal destruction, and they will be kept far from the presence of our Lord and His glorious strength. This will happen on that day when the Lord returns to be praised and honoured by all who have faith in Him and belong to Him. This will include you, because you believed what we said.
2. Our summer sermon series began with Jesus' declaration that His disciples must possess and exhibit a righteousness which exceeded even that of the Pharisees. His teaching in Matthew 5 focused on Christians' radical approach to the scrupulous moral and ethical standards of the scribes and Pharisees, but, as we move into chapter 6, our Lord turns His attention to the manner in which they performed their three most prominent religious obligations.
a. a __ __ __ __ __ __ __ __ __
b. p __ __ __ __ __
c. f __ __ __ __ __ __
3. In Matthew 6:1-18 Jesus will in no way discourage His disciples from pursuing these disciplines. Indeed, they are expected of us. What Jesus does challenge is, as always, is the attitude of our
h __ __ __ __ __ when we are engaged in acts of charity, when we pray, and when we fast.
a. "Jesus contrasts the true piety He expects of the children of the kingdom with the false piety or hypocrisy of the scribes and Pharisees. The one characterized by true piety is concerned primarily with relation to God and His approval rather than the applause of men. The Father as the Seeing and Knowing One is mentioned ten times in these eighteen verses. Jesus discusses the three cardinal works of Jewish religious life -- almsgiving, prayer, and fasting -- not to condemn them, but to urge the right motivation in performing them." - Howard F. Vos: Matthew
b. "That Christians are not to conform to the world is a familiar concept of the New Testament. It is not so well known that Jesus also saw (and foresaw) the worldliness of the church itself and called His followers not to conform to the nominal church either, but rather to be a truly Christian community distinct in its life and practice from the religious establishment, an ecclesiola ( "little church" ) in ecclesia. The essential difference in religion as in morality is that authentic Christian righteousness is not an external manifestation only, but one of the secret things of the heart."
- John R.W. Stott: The Message of the Sermon on the Mount
4. Also in our text passage we will get a glimpse of Jesus' take on the doctrine of rewards. It, too, may surprise us.
B. Text: MATTHEW 6:1-7, 16-18 [ NKJV ]
"Take heed that you do not do your charitable deeds before men, to be seen by them. Otherwise you have no reward in heaven. Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men. Assuredly, I say to you, they have their reward. But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you {openly}.
"And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward. But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will Himself reward you {openly}. And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words.
"Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you {openly}."
1. The NKJV rendering "charitable deeds" in v.1-4 is not, as some assume, a contemporary "expansion" of the specific act of charity referred to in the New Testament as "almsgiving." The Greek word translated as "alms" is actually taken from the Greek word group for "mercy." Almsgiving, then, was not limited to the giving of money to needy street-beggars.
2. "Such acts of personal charity have always played a major role among the people of God. They are not simply an obligation, but stem from the mercy God himself has already exhibited. Alms are benevolent acts of mercy which compassionately meet the needs of the poor." - G.M. Bruce: "Alms, Almsgiving" in The Evangelical Dictionary of Theology
a. God's national laws for Israel included great provision for the poor.
(1) Gardens, arable fields, orchards and vineyards were left fallow every s __ __ __ __ years "for the poor."
(2) Every t __ __ __ __ years a tithe of the harvest was set aside for the poor.
(3) Poor folk were allowed to eat their fill when passing through a neighbor's field.
(4) Part of every annual harvest was set aside for the poor: the g __ __ __ __ __ __ __ __ as well as the b __ __ __ __ __ __ and c __ __ __ __ __ __ of the fields.
(5) ref: Exodus 23:10-11
Deuteronomy 14
Deuteronomy 23:24-25
Leviticus 19:9-10
b. The Old Testament prophets promised the wrath of God for those who mistreated the poor.
ref: Amos 8:4-8
Isaiah 5:8-10
Isaiah 10:1-3
Isaiah 58:1-7
c. By the intertestamental period the religious establishment in Israel had "elevated" the effect of generosity to the poor to providing one with s __ __ __ __ __ __ __ __. In fact, the word "righteousness" came to actually mean almsgiving. Ecclesiasticus, one of the apocryphal books of the period, states: "Water extinguishes a blazing fire; so almsgiving atones for sin." (3:30)
d. Rabbinical teaching on the subject of almsgiving stressed three principles:
(1) Generous almsgiving was expected of all.
(2) Generosity was to have limits -- later codified to 20% of one's earnings -- in order that the poverty of the needy not be perpetuated.
(3) The honor and dignity of the recipient of one's charity should be protected.
e. Some wrong motives for charity:
(1) c __ __ __ __ __ __ __ __ __ __ __ __
(2) to demonstrate one's m __ __ __ __ superiority
(3) to earn the p __ __ __ __ __ of others
(4) as a means of earning m __ __ __ __ from God
f. Legitimate motives for charity:
(1) It should be done as an obedient act of w __ __ __ __ __ __; and should express
(2) genuine c __ __ __ __ __ __ __ __ __ to meet a specific need; and it should serve
(3) to demonstrate the m __ __ __ __ and g __ __ __ __ of God. Our role model, of course, is Christ Himself.
2 Corinthians 8:9 [ NKJV ]
For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.
3. In v.5-7 Jesus turns to the subject of p __ __ __ __ __ __.
a. Two popular misconceptions taken from these verses:
(1) One should pray only when k __ __ __ __ __ __ __ or, even "better," prostrate.
(2) Christ is condemning all p __ __ __ __ __ prayer.
b. Devout Jews prayed at five specific times each and every day!
(1) Immediately after rising in the morning and just before going to bed at night the Shema ( three short passages from Deuteronomy 6 and 11 and Numbers 15 ).
(2) At 9:00 A.M., 12:00 Noon and 3:00 P.M. the Eighteen Benedictions would be recited.
(3) If a Jew were near the Temple at the 3:00 hour he would go in to pray. If he were not, he would simply stop whatever he was doing at that time, turn his face in the direction of the Temple, and recite the Shemoneh Esreh. Modern-day Moslems still practice the act of prayers at specific times of the day, always while facing Mecca.
c. In question here is not the stuff of our prayers, but our a __ __ __ __ __ __ __ __ while praying. We must avoid:
(1) desiring that we be s __ __ __ and/or h __ __ __ __ by others when we pray;
(2) "vain r __ __ __ __ __ __ __ __ __." (v.7) The Greek word here, battalogeo, appears nowhere else in Scripture. In fact, it cannot be found in any other Greek literature of the period! It must have been a colloquialism formed from the Greek word for "stutter."
d. V.8-15 contain Christ's well-known prayer model for His disciples, the so-called Lord's Prayer. We will save commentary on these verses for another time -- either a short series, a small group study, or a workshop on Prayer.
4. In v.16-18 Jesus deals with the subject of f __ __ __ __ __ __.
a. Jews were required by the Law to fast only on the Day of A __ __ __ __ __ __ __ __ (See Leviticus 16:29-31), but several Old Testament references are made to incidents of other "emergency" personal and national fasts. It has always been seen as something to strengthen one's prayers, and act of deliberate contrition and penitence.
b. Clearly Jesus sees fasting as a routine part of the religious life of His followers. This is curious in light of a specific charge laid at His feet by one of the Pharisees and by His response to that charge. Both are recorded in Mark 2:18-22.
c. Most of us are aware of Jesus' own 40-day fast in the wilderness prior to the beginning of His public ministry. It is recorded in Luke 4:1-11.
d. One good definition of fasting is "an exercise to deprive one's self of the normal and pleasant performances of life for the sake of personal enrichment." ( Myron Augsberger )
Its most obvious form, of course, is voluntarily not e __ __ __ __ __, but it can take many forms. Some guidelines:
(1) It is not to be a r __ __ __ __ __.
(2) It should be purposeful, and not done according to a s __ __ __ __ __ __ __.
(3) It should be done in p __ __ __ __ __ __.
5. Our Lord provides the two same words of warning to His disciples for the disciplined exercise of each of these great obligations.
a. "Don't be like the h __ __ __ __ __ __ __ __."
(1) The original Greek word here was derived from the theatre, and can be literally understood as "play-acter."
(2) "To be a hypocrite is to pretend to be someone you are not. It is easier to pose as a righteous person than to actually be one." - Robert H. Mounce: Matthew ( Volume 1, New International Biblical Commentary )
b. "Don't settle for earthly "r __ __ __ __ __ ."
(1) This is a fascinating New Testament concept. Our Lord taught that there are two kinds of legitimate rewards for good deeds:
- e __ __ __ __ __ __ rewards, and
- h __ __ __ __ __ __ __ rewards.
(2) Jesus does not forbid the giving or receiving of earthly rewards, but He does seem to indicate that a kindness which can be rewarded in this life might curtail its "eternal" effect.
ref: Luke 14:12-14
(3) The "reward" for the proud giver of alms is the reputation he will earn as a generous alms-giver. The "reward" for the ostentatious prayer-warrior is the respect he is paid by those who are impressed with his long, eloquent prayers. The "reward" for the one who lets everyone know that he is fasting is that everyone will know he is fasting. These rewards are certainly pleasant, but they are of no eternal effect. They will perish with us. As children of the kingdom, we are to more eternally-minded. ref: Matthew 6:19-21 and Matthew 19:16-22
C. Application
1. Are Christ's concerns in this morning's text passage in conflict with His words as recorded in Matthew 5:14-16?
"You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven.
a. "Yes, we are to let our lights shine; but what we do is to promote the cause of Christ in the world, not to bring self-glorification. 'To be seen by them' reveals true motivation. Though the works may be good, when motivation is wrong, we have no reward from our Father in heaven. God abominates duplicity." - Howard F. Vos: Op. cit.
b. "How can this discrepancy be resolved? The contradiction is only verbal, not substantial. The clue lies in the fact that Jesus is speaking against different sins. It is our human cowardice which made Him say, 'Let your light shine before men,' and our human vanity which made Him tell us to beware of practising our piety before men." - John R. W. Stott: Op. cit.
c. Good advice: S __ __ __ when tempted to h __ __ __; H __ __ __ when tempted to s __ __ __. (A.B.Bruce)
2. This trio of "religious obligations" is a valid indication of the degree of a Christian's duty to God. They come in Matthew's narrative hard on the heels of our Lord's enjoinder to us to 'be p __ __ __ __ __ __, just as your Father in heaven is perfect.' Certainly they were being abused by the religious legalists of Christ's day, but that does not render their importance any less applicable to us.
a. Can you name any "acts of charity" you have undertaken in the last few days?
b. What's the status of your prayer life? Is it limited to the saying of "grace" before meals and the occasional desperate plea to God for some immediate need in your life?
c. Have you fasted recently? Have you ever fasted? Can you name some things in your life which, if you deliberately fasted from them, might provide time or energy or resources for your Christian walk which are not now present in your life?
We need each of us to regularly take stock of our schedules, our pursuits, our relationships, our lifestyle, our financial resources and our spending habits. Are you spending an exorbitant amount of your energy in pursuit of earthly "rewards?"
Colossians 3:1-3 [ TLB ]
Since you became alive again, so to speak, when Christ arose from the dead, now set your sights on the rich treasures and joys of heaven where He sits beside God in the place of honour and power. Let heaven fill your thoughts; don't spend your time worrying about things down here. You should have as little desire for this world as a dead person does. Your real life is in heaven with Christ and God.
D I S C U S S I O N G U I D E
1. What is the difference between pity, empathy, and compassion?
2. Read the following verses, then write briefly what they teach about compassion.
Matthew 9:35-38 Mark 1:40-42 Luke 7:11-15
Matthew 14:14 Mark 6:30-34
3. Read 1 Peter 3:8-9. What role could compassion play in a marriage?
4. Read 1 John 3:15-18. What do these verses teach us about compassion?
5. Read "The Lord's Prayer" ( Matthew 6:9-13 ) in several different Bible translations. Choose one "truth" about that prayer that is especially significant to you. Explain why.
6. What is the place of public prayer? Should all prayer be "private?" Why, or why not?
7. What is to be gained from reading a prayer composed by someone which has been published? Could the act of reading such a prayer ever actually become praying? Why or why not? For reference, read the prayer taken from the Book of Common Prayer each week and reprinted in the C.O.S. bulletin.
8. Read and compare Matthew 6:1 and Matthew 5:16. Describe a situation when it might be good to let your acts of devotion be seen by others.
9. Read Mark 2:18-22. Explain what you think Jesus meant by His answer to the question about fasting. Some believe that this passage marks the end of fasting as a godly discipline. How do you feel about it?
10. What does the word pious mean to you? Do you consider yourself pious? Why or why not?
