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𝐓𝐡𝐞 𝐬𝐭𝐮𝐝𝐲 𝐨𝐧 𝐭𝐡𝐞 𝐁𝐨𝐨𝐤 𝐎𝐟 𝐉𝐨𝐛 𝐡𝐚𝐬 𝐟𝐢𝐧𝐢𝐬𝐡𝐞𝐝.... 𝐀 𝐧𝐞𝐰 𝐬𝐭𝐮𝐝𝐲 𝐡𝐚𝐬 𝐬𝐭𝐚𝐫𝐭𝐞𝐝 𝐨𝐧 𝐭𝐡𝐞 𝐁𝐢𝐛𝐥𝐞 𝐒𝐭𝐮𝐝𝐲 𝐏𝐚𝐠𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐍𝐞𝐰 𝐓𝐞𝐬𝐭𝐚𝐦𝐞𝐧𝐭 𝐬𝐭𝐚𝐫𝐭𝐢𝐧𝐠 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐁𝐨𝐨𝐤 𝐎𝐟...𝐓𝐡𝐞 𝐬𝐭𝐮𝐝𝐲 𝐨𝐧 𝐭𝐡𝐞 𝐁𝐨𝐨𝐤 𝐎𝐟 𝐉𝐨𝐛 𝐡𝐚𝐬 𝐟𝐢𝐧𝐢𝐬𝐡𝐞𝐝.... 𝐀 𝐧𝐞𝐰 𝐬𝐭𝐮𝐝𝐲 𝐡𝐚𝐬 𝐬𝐭𝐚𝐫𝐭𝐞𝐝 𝐨𝐧 𝐭𝐡𝐞 𝐁𝐢𝐛𝐥𝐞 𝐒𝐭𝐮𝐝𝐲 𝐏𝐚𝐠𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐍𝐞𝐰 𝐓𝐞𝐬𝐭𝐚𝐦𝐞𝐧𝐭 𝐬𝐭𝐚𝐫𝐭𝐢𝐧𝐠 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐁𝐨𝐨𝐤 𝐎𝐟 𝐌𝐚𝐭𝐭𝐡𝐞𝐰. 𝐓𝐡𝐞𝐫𝐞 𝐚𝐫𝐞 𝐚𝐝𝐝𝐞𝐝 𝐜𝐨𝐦𝐦𝐞𝐧𝐭𝐚𝐫𝐢𝐞𝐬, 𝐢𝐟 𝐭𝐡𝐞𝐫𝐞'𝐬 𝐚𝐧𝐲 𝐪𝐮𝐞𝐬𝐭𝐢𝐨𝐧𝐬 𝐩𝐥𝐞𝐚𝐬𝐞 𝐚𝐬𝐤......𝐒𝐡𝐚𝐥𝐨𝐦 Show more
𝐏𝐚𝐮𝐥 𝐚𝐥𝐬𝐨 𝐩𝐨𝐢𝐧𝐭𝐬 𝐨𝐮𝐭 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐫𝐞 𝐢𝐬 𝐦𝐨𝐫𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐞𝐪𝐮𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐣𝐮𝐬𝐭𝐢𝐟𝐢𝐜𝐚𝐭𝐢𝐨𝐧 𝐭𝐡𝐚𝐧 𝐣𝐮𝐬𝐭 𝐟𝐚𝐢𝐭𝐡 𝐢𝐧 (𝐑𝐨𝐦𝐚𝐧𝐬 𝟐:𝟏𝟑): "𝐅𝐨𝐫 𝐧𝐨𝐭 𝐭𝐡𝐞 𝐡𝐞𝐚𝐫𝐞𝐫𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐥𝐚𝐰 𝐚𝐫𝐞 𝐣𝐮𝐬𝐭 𝐛𝐞𝐟𝐨𝐫𝐞 𝐆𝐨𝐝,...𝐏𝐚𝐮𝐥 𝐚𝐥𝐬𝐨 𝐩𝐨𝐢𝐧𝐭𝐬 𝐨𝐮𝐭 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐫𝐞 𝐢𝐬 𝐦𝐨𝐫𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐞𝐪𝐮𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐣𝐮𝐬𝐭𝐢𝐟𝐢𝐜𝐚𝐭𝐢𝐨𝐧 𝐭𝐡𝐚𝐧 𝐣𝐮𝐬𝐭 𝐟𝐚𝐢𝐭𝐡 𝐢𝐧 (𝐑𝐨𝐦𝐚𝐧𝐬 𝟐:𝟏𝟑): "𝐅𝐨𝐫 𝐧𝐨𝐭 𝐭𝐡𝐞 𝐡𝐞𝐚𝐫𝐞𝐫𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐥𝐚𝐰 𝐚𝐫𝐞 𝐣𝐮𝐬𝐭 𝐛𝐞𝐟𝐨𝐫𝐞 𝐆𝐨𝐝, 𝐛𝐮𝐭 𝐭𝐡𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐥𝐚𝐰 𝐬𝐡𝐚𝐥𝐥 𝐛𝐞 𝐣𝐮𝐬𝐭𝐢𝐟𝐢𝐞𝐝."
𝐓𝐡𝐞𝐬𝐞 𝐥𝐚𝐬𝐭 𝐭𝐰𝐨 𝐬𝐜𝐫𝐢𝐩𝐭𝐮𝐫𝐞𝐬 𝐬𝐡𝐨𝐰 𝐭𝐡𝐚𝐭 𝐥𝐢𝐯𝐢𝐧𝐠 𝐟𝐚𝐢𝐭𝐡 𝐜𝐚𝐧𝐧𝐨𝐭 𝐛𝐞 𝐬𝐞𝐩𝐚𝐫𝐚𝐭𝐞𝐝 𝐟𝐫𝐨𝐦 𝐨𝐛𝐞𝐝𝐢𝐞𝐧𝐜𝐞, 𝐟𝐫𝐨𝐦 𝐰𝐨𝐫𝐤𝐬. 𝐅𝐚𝐢𝐭𝐡 𝐚𝐧𝐝 𝐰𝐨𝐫𝐤𝐬 𝐠𝐨 𝐭𝐨𝐠𝐞𝐭𝐡𝐞𝐫; 𝐰𝐡𝐞𝐫𝐞 𝐭𝐡𝐞𝐫𝐞 𝐢𝐬 𝐟𝐚𝐢𝐭𝐡, 𝐭𝐡𝐞𝐫𝐞 𝐰𝐢𝐥𝐥 𝐚𝐥𝐰𝐚𝐲𝐬 𝐛𝐞 𝐠𝐨𝐨𝐝 𝐰𝐨𝐫𝐤𝐬. 𝐈𝐟 𝐧𝐨 𝐰𝐨𝐫𝐤𝐬 𝐚𝐫𝐞 𝐩𝐫𝐨𝐝𝐮𝐜𝐞𝐝, 𝐭𝐡𝐞𝐫𝐞 𝐢𝐬 𝐧𝐨 𝐥𝐢𝐯𝐢𝐧𝐠 𝐟𝐚𝐢𝐭𝐡. 𝐖𝐡𝐚𝐭 𝐰𝐞 𝐭𝐫𝐮𝐥𝐲 𝐚𝐧𝐝 𝐝𝐞𝐞𝐩𝐥𝐲 𝐛𝐞𝐥𝐢𝐞𝐯𝐞 𝐰𝐢𝐥𝐥 𝐝𝐞𝐭𝐞𝐫𝐦𝐢𝐧𝐞 𝐭𝐡𝐞 𝐚𝐜𝐭𝐢𝐨𝐧𝐬 𝐰𝐞 𝐭𝐚𝐤𝐞 𝐢𝐧 𝐨𝐮𝐫 𝐥𝐢𝐯𝐞𝐬. 𝐈𝐟 𝐰𝐞 𝐭𝐫𝐮𝐥𝐲 𝐛𝐞𝐥𝐢𝐞𝐯𝐞 𝐬𝐨𝐦𝐞𝐭𝐡𝐢𝐧𝐠, 𝐨𝐮𝐫 "𝐰𝐨𝐫𝐤𝐬" 𝐝𝐨 𝐢𝐧 𝐨𝐮𝐫 𝐥𝐢𝐯𝐞𝐬, 𝐰𝐢𝐥𝐥 𝐚𝐥𝐰𝐚𝐲𝐬 𝐩𝐨𝐢𝐧𝐭 𝐭𝐨 𝐭𝐡𝐚𝐭. "𝐅𝐨𝐫 𝐚𝐬 𝐡𝐞 𝐭𝐡𝐢𝐧𝐤𝐬 𝐢𝐧 𝐡𝐢𝐬 𝐡𝐞𝐚𝐫𝐭, 𝐬𝐨 𝐢𝐬 𝐡𝐞" (𝐏𝐫𝐨𝐯𝐞𝐫𝐛𝐬 𝟐𝟑:𝟕) 𝐚 𝐦𝐚𝐧 𝐥𝐢𝐯𝐞𝐬 𝐚𝐧𝐝 𝐚𝐜𝐭𝐬 𝐚𝐜𝐜𝐨𝐫𝐝𝐢𝐧𝐠 𝐭𝐨 𝐰𝐡𝐚𝐭 𝐡𝐢𝐬 𝐜𝐨𝐫𝐞 𝐢𝐬.
𝐀𝐬 𝐝𝐢𝐬𝐜𝐮𝐬𝐬𝐞𝐝 𝐩𝐫𝐞𝐯𝐢𝐨𝐮𝐬𝐥𝐲 (𝐆𝐚𝐥𝐚𝐭𝐢𝐚𝐧𝐬 𝟐:𝟏𝟔), 𝐭𝐡𝐞𝐬𝐞 𝐯𝐞𝐫𝐬𝐞𝐬 𝐚𝐫𝐞 𝐢𝐧 𝐟𝐚𝐜𝐭 𝐜𝐨𝐦𝐩𝐥𝐞𝐦𝐞𝐧𝐭𝐚𝐫𝐲, 𝐧𝐨𝐭 𝐜𝐨𝐧𝐭𝐫𝐚𝐝𝐢𝐜𝐭𝐨𝐫𝐲. 𝐄𝐚𝐜𝐡 𝐨𝐟 𝐭𝐡𝐞𝐬𝐞 𝐩𝐚𝐬𝐬𝐚𝐠𝐞𝐬 𝐡𝐚𝐬 𝐚 𝐝𝐢𝐟𝐟𝐞𝐫𝐞𝐧𝐭 𝐜𝐨𝐧𝐭𝐞𝐱𝐭 𝐚𝐧𝐝 𝐩𝐮𝐫𝐩𝐨𝐬𝐞, 𝐚𝐧𝐝 𝐬𝐨 𝐰𝐞 𝐝𝐨 𝐧𝐨𝐭 𝐠𝐞𝐭 𝐭𝐡𝐞 𝐰𝐡𝐨𝐥𝐞 𝐚𝐧𝐬𝐰𝐞𝐫 𝐟𝐫𝐨𝐦 𝐚𝐧𝐲 𝐨𝐧𝐞 𝐨𝐟 𝐭𝐡𝐞𝐦 𝐢𝐧𝐝𝐢𝐯𝐢𝐝𝐮𝐚𝐥𝐥𝐲. 𝐉𝐚𝐦𝐞𝐬' 𝐩𝐮𝐫𝐩𝐨𝐬𝐞 𝐢𝐬 𝐭𝐨 𝐬𝐡𝐨𝐰 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐫𝐞 𝐚𝐫𝐞 𝐭𝐰𝐨 𝐤𝐢𝐧𝐝𝐬 𝐨𝐟 𝐟𝐚𝐢𝐭𝐡, 𝐥𝐢𝐯𝐢𝐧𝐠 𝐚𝐧𝐝 𝐝𝐞𝐚𝐝, 𝐠𝐞𝐧𝐮𝐢𝐧𝐞 𝐚𝐧𝐝 𝐩𝐫𝐨𝐟𝐞𝐬𝐬𝐢𝐧𝐠.
𝐉𝐚𝐦𝐞𝐬 𝐬𝐚𝐲𝐬 𝐭𝐡𝐚𝐭 𝐚 𝐩𝐞𝐫𝐬𝐨𝐧'𝐬 𝐟𝐚𝐢𝐭𝐡 𝐢𝐬 𝐩𝐞𝐫𝐟𝐞𝐜𝐭𝐞𝐝 𝐨𝐫 𝐜𝐨𝐦𝐩𝐥𝐞𝐭𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐤𝐢𝐧𝐝 𝐨𝐟 𝐰𝐨𝐫𝐤𝐬 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐟𝐚𝐢𝐭𝐡 𝐩𝐫𝐨𝐝𝐮𝐜𝐞𝐬. 𝐇𝐞 𝐬𝐡𝐨𝐰𝐬 𝐭𝐡𝐚𝐭 𝐢𝐭 𝐢𝐬 𝐭𝐡𝐞 𝐤𝐢𝐧𝐝 𝐨𝐟 𝐟𝐚𝐢𝐭𝐡 𝐭𝐡𝐚𝐭 𝐀𝐛𝐫𝐚𝐡𝐚𝐦 𝐡𝐚𝐝 𝐭𝐡𝐚𝐭 𝐦𝐚𝐝𝐞 𝐭𝐡𝐞 𝐫𝐞𝐚𝐥 𝐝𝐢𝐟𝐟𝐞𝐫𝐞𝐧𝐜𝐞 𝐚𝐧𝐝 𝐛𝐫𝐨𝐮𝐠𝐡𝐭 𝐚𝐛𝐨𝐮𝐭 𝐣𝐮𝐬𝐭𝐢𝐟𝐢𝐜𝐚𝐭𝐢𝐨𝐧. 𝐉𝐮𝐬𝐭𝐢𝐟𝐢𝐜𝐚𝐭𝐢𝐨𝐧 𝐢𝐬 𝐞𝐧𝐭𝐢𝐫𝐞𝐥𝐲 𝐚𝐧 𝐚𝐜𝐭 𝐨𝐧 𝐆𝐨𝐝'𝐬 𝐩𝐚𝐫𝐭, 𝐛𝐮𝐭 𝐭𝐡𝐞 𝐤𝐢𝐧𝐝 𝐨𝐟 𝐟𝐚𝐢𝐭𝐡 𝐭𝐡𝐚𝐭 𝐛𝐫𝐢𝐧𝐠𝐬 𝐚𝐛𝐨𝐮𝐭 𝐣𝐮𝐬𝐭𝐢𝐟𝐢𝐜𝐚𝐭𝐢𝐨𝐧 𝐢𝐬 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐤𝐢𝐧𝐝 𝐭𝐡𝐚𝐭 𝐚𝐥𝐬𝐨 𝐛𝐫𝐢𝐧𝐠𝐬 𝐚𝐛𝐨𝐮𝐭 𝐠𝐨𝐨𝐝 𝐰𝐨𝐫𝐤𝐬. 𝐈𝐭 𝐢𝐬 𝐧𝐨𝐭 𝐨𝐮𝐫 𝐰𝐨𝐫𝐤𝐬 𝐭𝐡𝐚𝐭 𝐬𝐚𝐯𝐞 𝐮𝐬, 𝐛𝐮𝐭 𝐨𝐧𝐥𝐲 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐚𝐫𝐞 "𝐰𝐨𝐫𝐤𝐢𝐧𝐠" 𝐢𝐧 𝐭𝐡𝐞 𝐫𝐢𝐠𝐡𝐭 𝐰𝐚𝐲 𝐰𝐢𝐥𝐥 𝐛𝐞 𝐬𝐚𝐯𝐞𝐝 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐭𝐡𝐞𝐢𝐫 𝐰𝐨𝐫𝐤𝐬 𝐰𝐢𝐥𝐥 𝐛𝐞 𝐢𝐧𝐝𝐢𝐜𝐚𝐭𝐢𝐯𝐞 𝐨𝐟 𝐰𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐭𝐫𝐮𝐥𝐲 𝐛𝐞𝐥𝐢𝐞𝐯𝐞 𝐢𝐧. 𝐋𝐢𝐯𝐢𝐧𝐠 𝐟𝐚𝐢𝐭𝐡, 𝐰𝐡𝐢𝐜𝐡 𝐉𝐚𝐦𝐞𝐬 𝐭𝐚𝐥𝐤𝐬 𝐚𝐛𝐨𝐮𝐭, 𝐜𝐚𝐧𝐧𝐨𝐭 𝐛𝐞 𝐬𝐞𝐩𝐚𝐫𝐚𝐭𝐞𝐝 𝐟𝐫𝐨𝐦 𝐰𝐨𝐫𝐤𝐬.
𝐌𝐚𝐫𝐜𝐢𝐚 Show more
𝐏𝐚𝐮𝐥 𝐞𝐱𝐩𝐥𝐚𝐢𝐧𝐬 𝐟𝐮𝐫𝐭𝐡𝐞𝐫 𝐢𝐧 (𝐆𝐚𝐥𝐚𝐭𝐢𝐚𝐧𝐬 𝟐:𝟐𝟏-𝟐𝟓):
𝐀𝐧𝐝 𝐛𝐞𝐢𝐧𝐠 𝐟𝐮𝐥𝐥𝐲 𝐜𝐨𝐧𝐯𝐢𝐧𝐜𝐞𝐝 𝐭𝐡𝐚𝐭 𝐰𝐡𝐚𝐭 𝐇𝐞 𝐡𝐚𝐝 𝐩𝐫𝐨𝐦𝐢𝐬𝐞𝐝 𝐇𝐞 𝐰𝐚𝐬 𝐚𝐥𝐬𝐨 𝐚𝐛𝐥𝐞 𝐭𝐨 𝐩𝐞𝐫𝐟𝐨𝐫𝐦. 𝐀𝐧𝐝 𝐭𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞 "𝐢𝐭 𝐰𝐚𝐬 𝐚𝐜𝐜𝐨𝐮𝐧𝐭𝐞𝐝 𝐭𝐨 𝐡𝐢𝐦 𝐟𝐨𝐫 𝐫𝐢𝐠𝐡𝐭𝐞𝐨𝐮𝐬𝐧𝐞𝐬𝐬."...𝐏𝐚𝐮𝐥 𝐞𝐱𝐩𝐥𝐚𝐢𝐧𝐬 𝐟𝐮𝐫𝐭𝐡𝐞𝐫 𝐢𝐧 (𝐆𝐚𝐥𝐚𝐭𝐢𝐚𝐧𝐬 𝟐:𝟐𝟏-𝟐𝟓):
𝐀𝐧𝐝 𝐛𝐞𝐢𝐧𝐠 𝐟𝐮𝐥𝐥𝐲 𝐜𝐨𝐧𝐯𝐢𝐧𝐜𝐞𝐝 𝐭𝐡𝐚𝐭 𝐰𝐡𝐚𝐭 𝐇𝐞 𝐡𝐚𝐝 𝐩𝐫𝐨𝐦𝐢𝐬𝐞𝐝 𝐇𝐞 𝐰𝐚𝐬 𝐚𝐥𝐬𝐨 𝐚𝐛𝐥𝐞 𝐭𝐨 𝐩𝐞𝐫𝐟𝐨𝐫𝐦. 𝐀𝐧𝐝 𝐭𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞 "𝐢𝐭 𝐰𝐚𝐬 𝐚𝐜𝐜𝐨𝐮𝐧𝐭𝐞𝐝 𝐭𝐨 𝐡𝐢𝐦 𝐟𝐨𝐫 𝐫𝐢𝐠𝐡𝐭𝐞𝐨𝐮𝐬𝐧𝐞𝐬𝐬." 𝐍𝐨𝐰 𝐢𝐭 𝐰𝐚𝐬 𝐧𝐨𝐭 𝐰𝐫𝐢𝐭𝐭𝐞𝐧 𝐟𝐨𝐫 𝐡𝐢𝐬 𝐬𝐚𝐤𝐞 𝐚𝐥𝐨𝐧𝐞 𝐭𝐡𝐚𝐭 𝐢𝐭 𝐰𝐚𝐬 𝐢𝐦𝐩𝐮𝐭𝐞𝐝 𝐭𝐨 𝐡𝐢𝐦, 𝐛𝐮𝐭 𝐚𝐥𝐬𝐨 𝐟𝐨𝐫 𝐮𝐬. 𝐈𝐭 𝐬𝐡𝐚𝐥𝐥 𝐛𝐞 𝐢𝐦𝐩𝐮𝐭𝐞𝐝 𝐭𝐨 𝐮𝐬 𝐰𝐡𝐨 𝐛𝐞𝐥𝐢𝐞𝐯𝐞 𝐢𝐧 𝐇𝐢𝐦 𝐰𝐡𝐨 𝐫𝐚𝐢𝐬𝐞𝐝 𝐮𝐩 𝐉𝐞𝐬𝐮𝐬 𝐨𝐮𝐫 𝐋𝐨𝐫𝐝 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐝𝐞𝐚𝐝, 𝐰𝐡𝐨 𝐰𝐚𝐬 𝐝𝐞𝐥𝐢𝐯𝐞𝐫𝐞𝐝 𝐮𝐩 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐨𝐟 𝐨𝐮𝐫 𝐨𝐟𝐟𝐞𝐧𝐬𝐞𝐬, 𝐚𝐧𝐝 𝐰𝐚𝐬 𝐫𝐚𝐢𝐬𝐞𝐝 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐨𝐟 𝐨𝐮𝐫 𝐣𝐮𝐬𝐭𝐢𝐟𝐢𝐜𝐚𝐭𝐢𝐨𝐧.
𝐏𝐚𝐮𝐥 𝐬𝐡𝐨𝐰𝐬 𝐭𝐡𝐚𝐭 𝐰𝐞 𝐚𝐫𝐞 𝐚𝐥𝐬𝐨 𝐣𝐮𝐬𝐭𝐢𝐟𝐢𝐞𝐝 (𝐜𝐥𝐞𝐚𝐫𝐞𝐝 𝐨𝐟 𝐠𝐮𝐢𝐥𝐭, 𝐡𝐚𝐯𝐞 𝐨𝐮𝐫 𝐬𝐢𝐧𝐬 𝐰𝐢𝐩𝐞𝐝 𝐚𝐰𝐚𝐲) 𝐛𝐲 𝐛𝐞𝐥𝐢𝐞𝐟 𝐢𝐧 𝐭𝐡𝐞 𝐛𝐥𝐨𝐨𝐝 𝐨𝐟 𝐉𝐞𝐬𝐮𝐬 𝐂𝐡𝐫𝐢𝐬𝐭. 𝐖𝐡𝐚𝐭 𝐆𝐨𝐝 𝐝𝐢𝐝 𝐟𝐨𝐫 𝐀𝐛𝐫𝐚𝐡𝐚𝐦, 𝐇𝐞 𝐰𝐢𝐥𝐥 𝐚𝐥𝐬𝐨 𝐝𝐨 𝐟𝐨𝐫 𝐮𝐬. 𝐏𝐚𝐮𝐥'𝐬 𝐜𝐨𝐧𝐜𝐥𝐮𝐬𝐢𝐨𝐧 𝐭𝐡𝐞𝐧 𝐢𝐬 𝐭𝐡𝐚𝐭 𝐣𝐮𝐬𝐭𝐢𝐟𝐢𝐜𝐚𝐭𝐢𝐨𝐧 𝐢𝐬 𝐛𝐲 𝐟𝐚𝐢𝐭𝐡.
𝐁𝐮𝐭 𝐥𝐢𝐤𝐞 (𝐆𝐚𝐥𝐚𝐭𝐢𝐚𝐧𝐬 𝟐:𝟏𝟔), 𝐭𝐡𝐢𝐬 𝐬𝐞𝐞𝐦𝐢𝐧𝐠𝐥𝐲 𝐬𝐞𝐭𝐬 𝐮𝐩 𝐚 𝐩𝐚𝐫𝐚𝐝𝐨𝐱, 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐟𝐚𝐢𝐭𝐡 𝐝𝐨𝐞𝐬 𝐧𝐨𝐭 𝐬𝐭𝐚𝐧𝐝 𝐚𝐥𝐨𝐧𝐞:
𝐁𝐮𝐭 𝐝𝐨 𝐲𝐨𝐮 𝐰𝐚𝐧𝐭 𝐭𝐨 𝐤𝐧𝐨𝐰, 𝐎 𝐟𝐨𝐨𝐥𝐢𝐬𝐡 𝐦𝐚𝐧, 𝐭𝐡𝐚𝐭 𝐟𝐚𝐢𝐭𝐡 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐰𝐨𝐫𝐤𝐬 𝐢𝐬 𝐝𝐞𝐚𝐝? 𝐖𝐚𝐬 𝐧𝐨𝐭 𝐀𝐛𝐫𝐚𝐡𝐚𝐦 𝐨𝐮𝐫 𝐟𝐚𝐭𝐡𝐞𝐫 𝐣𝐮𝐬𝐭𝐢𝐟𝐢𝐞𝐝 𝐛𝐲 𝐰𝐨𝐫𝐤𝐬 𝐰𝐡𝐞𝐧 𝐡𝐞 𝐨𝐟𝐟𝐞𝐫𝐞𝐝 𝐈𝐬𝐚𝐚𝐜 𝐡𝐢𝐬 𝐬𝐨𝐧 𝐨𝐧 𝐭𝐡𝐞 𝐚𝐥𝐭𝐚𝐫? 𝐃𝐨 𝐲𝐨𝐮 𝐬𝐞𝐞 𝐭𝐡𝐚𝐭 𝐟𝐚𝐢𝐭𝐡 𝐰𝐚𝐬 𝐰𝐨𝐫𝐤𝐢𝐧𝐠 𝐭𝐨𝐠𝐞𝐭𝐡𝐞𝐫 𝐰𝐢𝐭𝐡 𝐡𝐢𝐬 𝐰𝐨𝐫𝐤𝐬, 𝐚𝐧𝐝 𝐛𝐲 𝐟𝐚𝐢𝐭𝐡 𝐰𝐚𝐬 𝐦𝐚𝐝𝐞 𝐩𝐞𝐫𝐟𝐞𝐜𝐭? 𝐀𝐧𝐝 𝐭𝐡𝐞 𝐒𝐜𝐫𝐢𝐩𝐭𝐮𝐫𝐞 𝐰𝐚𝐬 𝐟𝐮𝐥𝐟𝐢𝐥𝐥𝐞𝐝 𝐰𝐡𝐢𝐜𝐡 𝐬𝐚𝐲𝐬, "𝐀𝐛𝐫𝐚𝐡𝐚𝐦 𝐛𝐞𝐥𝐢𝐞𝐯𝐞𝐝 𝐆𝐨𝐝, 𝐚𝐧𝐝 𝐢𝐭 𝐰𝐚𝐬 𝐚𝐜𝐜𝐨𝐮𝐧𝐭𝐞𝐝 𝐭𝐨 𝐡𝐢𝐦 𝐟𝐨𝐫 𝐫𝐢𝐠𝐡𝐭𝐞𝐨𝐮𝐬𝐧𝐞𝐬𝐬." 𝐀𝐧𝐝 𝐡𝐞 𝐰𝐚𝐬 𝐜𝐚𝐥𝐥𝐞𝐝 𝐭𝐡𝐞 𝐟𝐫𝐢𝐞𝐧𝐝 𝐨𝐟 𝐆𝐨𝐝. 𝐘𝐨𝐮 𝐬𝐞𝐞 𝐭𝐡𝐞𝐧 𝐭𝐡𝐚𝐭 𝐚 𝐦𝐚𝐧 𝐢𝐬 𝐣𝐮𝐬𝐭𝐢𝐟𝐢𝐞𝐝 𝐛𝐲 𝐰𝐨𝐫𝐤𝐬, 𝐚𝐧𝐝 𝐧𝐨𝐭 𝐛𝐲 𝐟𝐚𝐢𝐭𝐡 𝐨𝐧𝐥𝐲. (𝐉𝐚𝐦𝐞𝐬 𝟐:𝟐𝟎-𝟐𝟒).
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𝐅𝐚𝐢𝐭𝐡 𝐖𝐢𝐭𝐡𝐨𝐮𝐭 𝐖𝐨𝐫𝐤𝐬 𝐈𝐬 𝐃𝐞𝐚𝐝 𝐏𝐚𝐫𝐭 𝐓𝐰𝐨.
𝐉𝐚𝐦𝐞𝐬 𝐬𝐚𝐲𝐬, “𝐅𝐨𝐫 𝐚𝐬 𝐭𝐡𝐞 𝐛𝐨𝐝𝐲 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐭𝐡𝐞 𝐬𝐩𝐢𝐫𝐢𝐭 𝐢𝐬 𝐝𝐞𝐚𝐝, 𝐬𝐨 𝐟𝐚𝐢𝐭𝐡 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐰𝐨𝐫𝐤𝐬 𝐢𝐬 𝐝𝐞𝐚𝐝 𝐚𝐥𝐬𝐨” (𝐉𝐚𝐦𝐞𝐬 𝟐:𝟐𝟔). 𝐅𝐚𝐢𝐭𝐡 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐰𝐨𝐫𝐤𝐬 𝐢𝐬 𝐚...𝐅𝐚𝐢𝐭𝐡 𝐖𝐢𝐭𝐡𝐨𝐮𝐭 𝐖𝐨𝐫𝐤𝐬 𝐈𝐬 𝐃𝐞𝐚𝐝 𝐏𝐚𝐫𝐭 𝐓𝐰𝐨.
𝐉𝐚𝐦𝐞𝐬 𝐬𝐚𝐲𝐬, “𝐅𝐨𝐫 𝐚𝐬 𝐭𝐡𝐞 𝐛𝐨𝐝𝐲 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐭𝐡𝐞 𝐬𝐩𝐢𝐫𝐢𝐭 𝐢𝐬 𝐝𝐞𝐚𝐝, 𝐬𝐨 𝐟𝐚𝐢𝐭𝐡 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐰𝐨𝐫𝐤𝐬 𝐢𝐬 𝐝𝐞𝐚𝐝 𝐚𝐥𝐬𝐨” (𝐉𝐚𝐦𝐞𝐬 𝟐:𝟐𝟔). 𝐅𝐚𝐢𝐭𝐡 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐰𝐨𝐫𝐤𝐬 𝐢𝐬 𝐚 𝐝𝐞𝐚𝐝 𝐟𝐚𝐢𝐭𝐡 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐭𝐡𝐞 𝐥𝐚𝐜𝐤 𝐨𝐟 𝐰𝐨𝐫𝐤𝐬 𝐫𝐞𝐯𝐞𝐚𝐥𝐬 𝐚𝐧 𝐮𝐧𝐜𝐡𝐚𝐧𝐠𝐞𝐝 𝐥𝐢𝐟𝐞 𝐨𝐫 𝐚 𝐬𝐩𝐢𝐫𝐢𝐭𝐮𝐚𝐥𝐥𝐲 𝐝𝐞𝐚𝐝 𝐡𝐞𝐚𝐫𝐭. 𝐓𝐡𝐞𝐫𝐞 𝐚𝐫𝐞 𝐦𝐚𝐧𝐲 𝐯𝐞𝐫𝐬𝐞𝐬 𝐭𝐡𝐚𝐭 𝐬𝐚𝐲 𝐭𝐡𝐚𝐭 𝐭𝐫𝐮𝐞 𝐬𝐚𝐯𝐢𝐧𝐠 𝐟𝐚𝐢𝐭𝐡 𝐰𝐢𝐥𝐥 𝐫𝐞𝐬𝐮𝐥𝐭 𝐢𝐧 𝐚 𝐭𝐫𝐚𝐧𝐬𝐟𝐨𝐫𝐦𝐞𝐝 𝐥𝐢𝐟𝐞, 𝐭𝐡𝐚𝐭 𝐟𝐚𝐢𝐭𝐡 𝐢𝐬 𝐝𝐞𝐦𝐨𝐧𝐬𝐭𝐫𝐚𝐭𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐰𝐨𝐫𝐤𝐬 𝐰𝐞 𝐝𝐨. 𝐇𝐨𝐰 𝐰𝐞 𝐥𝐢𝐯𝐞 𝐫𝐞𝐯𝐞𝐚𝐥𝐬 𝐰𝐡𝐚𝐭 𝐰𝐞 𝐛𝐞𝐥𝐢𝐞𝐯𝐞 𝐚𝐧𝐝 𝐰𝐡𝐞𝐭𝐡𝐞𝐫 𝐭𝐡𝐞 𝐟𝐚𝐢𝐭𝐡 𝐰𝐞 𝐩𝐫𝐨𝐟𝐞𝐬𝐬 𝐭𝐨 𝐡𝐚𝐯𝐞 𝐢𝐬 𝐚 𝐥𝐢𝐯𝐢𝐧𝐠 𝐟𝐚𝐢𝐭𝐡.
(𝐉𝐚𝐦𝐞𝐬 𝟐:𝟏𝟒-𝟐𝟔) 𝐢𝐬 𝐬𝐨𝐦𝐞𝐭𝐢𝐦𝐞𝐬 𝐭𝐚𝐤𝐞𝐧 𝐨𝐮𝐭 𝐨𝐟 𝐜𝐨𝐧𝐭𝐞𝐱𝐭 𝐢𝐧 𝐚𝐧 𝐚𝐭𝐭𝐞𝐦𝐩𝐭 𝐭𝐨 𝐜𝐫𝐞𝐚𝐭𝐞 𝐚 𝐰𝐨𝐫𝐤𝐬-𝐛𝐚𝐬𝐞𝐝 𝐬𝐲𝐬𝐭𝐞𝐦 𝐨𝐟 𝐫𝐢𝐠𝐡𝐭𝐞𝐨𝐮𝐬𝐧𝐞𝐬𝐬, 𝐛𝐮𝐭 𝐭𝐡𝐚𝐭 𝐢𝐬 𝐜𝐨𝐧𝐭𝐫𝐚𝐫𝐲 𝐭𝐨 𝐦𝐚𝐧𝐲 𝐨𝐭𝐡𝐞𝐫 𝐩𝐚𝐬𝐬𝐚𝐠𝐞𝐬 𝐨𝐟 𝐒𝐜𝐫𝐢𝐩𝐭𝐮𝐫𝐞. 𝐉𝐚𝐦𝐞𝐬 𝐢𝐬 𝐧𝐨𝐭 𝐬𝐚𝐲𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐨𝐮𝐫 𝐰𝐨𝐫𝐤𝐬 𝐦𝐚𝐤𝐞 𝐮𝐬 𝐫𝐢𝐠𝐡𝐭𝐞𝐨𝐮𝐬 𝐛𝐞𝐟𝐨𝐫𝐞 𝐆𝐨𝐝 𝐛𝐮𝐭 𝐭𝐡𝐚𝐭 𝐫𝐞𝐚𝐥 𝐬𝐚𝐯𝐢𝐧𝐠 𝐟𝐚𝐢𝐭𝐡 𝐢𝐬 𝐝𝐞𝐦𝐨𝐧𝐬𝐭𝐫𝐚𝐭𝐞𝐝 𝐛𝐲 𝐠𝐨𝐨𝐝 𝐰𝐨𝐫𝐤𝐬. 𝐖𝐨𝐫𝐤𝐬 𝐚𝐫𝐞 𝐧𝐨𝐭 𝐭𝐡𝐞 𝐜𝐚𝐮𝐬𝐞 𝐨𝐟 𝐬𝐚𝐥𝐯𝐚𝐭𝐢𝐨𝐧; 𝐰𝐨𝐫𝐤𝐬 𝐚𝐫𝐞 𝐭𝐡𝐞 𝐞𝐯𝐢𝐝𝐞𝐧𝐜𝐞 𝐨𝐟 𝐬𝐚𝐥𝐯𝐚𝐭𝐢𝐨𝐧. 𝐅𝐚𝐢𝐭𝐡 𝐢𝐧 𝐂𝐡𝐫𝐢𝐬𝐭 𝐚𝐥𝐰𝐚𝐲𝐬 𝐫𝐞𝐬𝐮𝐥𝐭𝐬 𝐢𝐧 𝐠𝐨𝐨𝐝 𝐰𝐨𝐫𝐤𝐬. 𝐓𝐡𝐞 𝐩𝐞𝐫𝐬𝐨𝐧 𝐰𝐡𝐨 𝐜𝐥𝐚𝐢𝐦𝐬 𝐭𝐨 𝐛𝐞 𝐚 𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧 𝐛𝐮𝐭 𝐥𝐢𝐯𝐞𝐬 𝐢𝐧 𝐰𝐢𝐥𝐥𝐟𝐮𝐥 𝐝𝐢𝐬𝐨𝐛𝐞𝐝𝐢𝐞𝐧𝐜𝐞 𝐭𝐨 𝐂𝐡𝐫𝐢𝐬𝐭 𝐡𝐚𝐬 𝐚 𝐟𝐚𝐥𝐬𝐞 𝐨𝐫 𝐝𝐞𝐚𝐝 𝐟𝐚𝐢𝐭𝐡 𝐚𝐧𝐝 𝐢𝐬 𝐧𝐨𝐭 𝐬𝐚𝐯𝐞𝐝. 𝐏𝐚𝐮𝐥 𝐛𝐚𝐬𝐢𝐜𝐚𝐥𝐥𝐲 𝐬𝐚𝐲𝐬 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐭𝐡𝐢𝐧𝐠 𝐢𝐧 (𝟏 𝐂𝐨𝐫𝐢𝐧𝐭𝐡𝐢𝐚𝐧𝐬 𝟔:𝟗-𝟏𝟎). 𝐉𝐚𝐦𝐞𝐬 𝐜𝐨𝐧𝐭𝐫𝐚𝐬𝐭𝐬 𝐭𝐰𝐨 𝐝𝐢𝐟𝐟𝐞𝐫𝐞𝐧𝐭 𝐭𝐲𝐩𝐞𝐬 𝐨𝐟 𝐟𝐚𝐢𝐭𝐡, 𝐭𝐫𝐮𝐞 𝐟𝐚𝐢𝐭𝐡 𝐭𝐡𝐚𝐭 𝐬𝐚𝐯𝐞𝐬 𝐚𝐧𝐝 𝐟𝐚𝐥𝐬𝐞 𝐟𝐚𝐢𝐭𝐡 𝐭𝐡𝐚𝐭 𝐢𝐬 𝐝𝐞𝐚𝐝.
𝐌𝐚𝐧𝐲 𝐩𝐫𝐨𝐟𝐞𝐬𝐬 𝐭𝐨 𝐛𝐞 𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧𝐬, 𝐛𝐮𝐭 𝐭𝐡𝐞𝐢𝐫 𝐥𝐢𝐯𝐞𝐬 𝐚𝐧𝐝 𝐩𝐫𝐢𝐨𝐫𝐢𝐭𝐢𝐞𝐬 𝐢𝐧𝐝𝐢𝐜𝐚𝐭𝐞 𝐨𝐭𝐡𝐞𝐫𝐰𝐢𝐬𝐞. 𝐉𝐞𝐬𝐮𝐬 𝐩𝐮𝐭 𝐢𝐭 𝐭𝐡𝐢𝐬 𝐰𝐚𝐲: “𝐁𝐲 𝐭𝐡𝐞𝐢𝐫 𝐟𝐫𝐮𝐢𝐭𝐬 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐤𝐧𝐨𝐰 𝐭𝐡𝐞𝐦. 𝐃𝐨 𝐩𝐞𝐨𝐩𝐥𝐞 𝐩𝐢𝐜𝐤 𝐠𝐫𝐚𝐩𝐞𝐬 𝐟𝐫𝐨𝐦 𝐭𝐡𝐨𝐫𝐧 𝐨𝐫 𝐟𝐢𝐠𝐬 𝐟𝐫𝐨𝐦 𝐭𝐡𝐢𝐬𝐭𝐥𝐞𝐬? 𝐉𝐮𝐬𝐭 𝐬𝐨, 𝐞𝐯𝐞𝐫𝐲 𝐠𝐨𝐨𝐝 𝐭𝐫𝐞𝐞 𝐛𝐞𝐚𝐫𝐬 𝐠𝐨𝐨𝐝 𝐟𝐫𝐮𝐢𝐭, 𝐚𝐧𝐝 𝐚 𝐫𝐨𝐭𝐭𝐞𝐧 𝐭𝐫𝐞𝐞 𝐛𝐞𝐚𝐫𝐬 𝐛𝐚𝐝 𝐟𝐫𝐮𝐢𝐭. 𝐀 𝐠𝐨𝐨𝐝 𝐭𝐫𝐞𝐞 𝐜𝐚𝐧𝐧𝐨𝐭 𝐛𝐞𝐚𝐫 𝐛𝐚𝐝 𝐟𝐫𝐮𝐢𝐭, 𝐧𝐨𝐫 𝐜𝐚𝐧 𝐚 𝐫𝐨𝐭𝐭𝐞𝐧 𝐭𝐫𝐞𝐞 𝐛𝐞𝐚𝐫 𝐠𝐨𝐨𝐝 𝐟𝐫𝐮𝐢𝐭. 𝐄𝐯𝐞𝐫𝐲 𝐭𝐫𝐞𝐞 𝐭𝐡𝐚𝐭 𝐝𝐨𝐞𝐬 𝐧𝐨𝐭 𝐛𝐞𝐚𝐫 𝐠𝐨𝐨𝐝 𝐟𝐫𝐮𝐢𝐭 𝐰𝐢𝐥𝐥 𝐛𝐞 𝐜𝐮𝐭 𝐝𝐨𝐰𝐧 𝐚𝐧𝐝 𝐭𝐡𝐫𝐨𝐰𝐧 𝐢𝐧𝐭𝐨 𝐭𝐡𝐞 𝐟𝐢𝐫𝐞. 𝐒𝐨 𝐛𝐲 𝐭𝐡𝐞𝐢𝐫 𝐟𝐫𝐮𝐢𝐭𝐬 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐤𝐧𝐨𝐰 𝐭𝐡𝐞𝐦. 𝐍𝐨𝐭 𝐞𝐯𝐞𝐫𝐲𝐨𝐧𝐞 𝐰𝐡𝐨 𝐬𝐚𝐲𝐬 𝐭𝐨 𝐦𝐞, ‘𝐋𝐨𝐫𝐝, 𝐋𝐨𝐫𝐝,’ 𝐰𝐢𝐥𝐥 𝐞𝐧𝐭𝐞𝐫 𝐭𝐡𝐞 𝐤𝐢𝐧𝐠𝐝𝐨𝐦 𝐨𝐟 𝐡𝐞𝐚𝐯𝐞𝐧, 𝐛𝐮𝐭 𝐨𝐧𝐥𝐲 𝐭𝐡𝐞 𝐨𝐧𝐞 𝐰𝐡𝐨 𝐝𝐨𝐞𝐬 𝐭𝐡𝐞 𝐰𝐢𝐥𝐥 𝐨𝐟 𝐦𝐲 𝐅𝐚𝐭𝐡𝐞𝐫 𝐢𝐧 𝐡𝐞𝐚𝐯𝐞𝐧. 𝐌𝐚𝐧𝐲 𝐰𝐢𝐥𝐥 𝐬𝐚𝐲 𝐭𝐨 𝐦𝐞 𝐨𝐧 𝐭𝐡𝐚𝐭 𝐝𝐚𝐲, ‘𝐋𝐨𝐫𝐝, 𝐋𝐨𝐫𝐝, 𝐝𝐢𝐝 𝐰𝐞 𝐧𝐨𝐭 𝐩𝐫𝐨𝐩𝐡𝐞𝐬𝐲 𝐢𝐧 𝐲𝐨𝐮𝐫 𝐧𝐚𝐦𝐞? 𝐃𝐢𝐝 𝐰𝐞 𝐧𝐨𝐭 𝐝𝐫𝐢𝐯𝐞 𝐨𝐮𝐭 𝐝𝐞𝐦𝐨𝐧𝐬 𝐢𝐧 𝐲𝐨𝐮𝐫 𝐧𝐚𝐦𝐞? 𝐃𝐢𝐝 𝐰𝐞 𝐧𝐨𝐭 𝐝𝐨 𝐦𝐢𝐠𝐡𝐭𝐲 𝐝𝐞𝐞𝐝𝐬 𝐢𝐧 𝐲𝐨𝐮𝐫 𝐧𝐚𝐦𝐞?’ 𝐓𝐡𝐞𝐧 𝐈 𝐰𝐢𝐥𝐥 𝐝𝐞𝐜𝐥𝐚𝐫𝐞 𝐭𝐨 𝐭𝐡𝐞𝐦 𝐬𝐨𝐥𝐞𝐦𝐧𝐥𝐲, ‘𝐈 𝐧𝐞𝐯𝐞𝐫 𝐤𝐧𝐞𝐰 𝐲𝐨𝐮. 𝐃𝐞𝐩𝐚𝐫𝐭 𝐟𝐫𝐨𝐦 𝐦𝐞, 𝐲𝐨𝐮 𝐞𝐯𝐢𝐥𝐝𝐨𝐞𝐫𝐬" (𝐌𝐚𝐭𝐭𝐡𝐞𝐰 𝟕:𝟏𝟔–𝟐𝟑).
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𝐄𝐯𝐞𝐧 𝐚𝐬 𝐀𝐛𝐫𝐚𝐡𝐚𝐦 𝐛𝐞𝐥𝐢𝐞𝐯𝐞𝐝 𝐆𝐨𝐝, 𝐚𝐧𝐝 𝐢𝐭 𝐰𝐚𝐬 𝐚𝐜𝐜𝐨𝐮𝐧𝐭𝐞𝐝 𝐭𝐨 𝐡𝐢𝐦 𝐟𝐨𝐫 𝐫𝐢𝐠𝐡𝐭𝐞𝐨𝐮𝐬𝐧𝐞𝐬𝐬.
𝐖𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞, 𝐦𝐲 𝐛𝐞𝐥𝐨𝐯𝐞𝐝, 𝐚𝐬 𝐲𝐞 𝐡𝐚𝐯𝐞 𝐚𝐥𝐰𝐚𝐲𝐬 𝐨𝐛𝐞𝐲𝐞𝐝, 𝐧𝐨𝐭 𝐚𝐬 𝐢𝐧...𝐅𝐚𝐢𝐭𝐡 𝐖𝐢𝐭𝐡𝐨𝐮𝐭 𝐖𝐨𝐫𝐤𝐬 𝐈𝐬 𝐃𝐞𝐚𝐝 𝐏𝐚𝐫𝐭 𝐎𝐧𝐞!
𝐄𝐯𝐞𝐧 𝐚𝐬 𝐀𝐛𝐫𝐚𝐡𝐚𝐦 𝐛𝐞𝐥𝐢𝐞𝐯𝐞𝐝 𝐆𝐨𝐝, 𝐚𝐧𝐝 𝐢𝐭 𝐰𝐚𝐬 𝐚𝐜𝐜𝐨𝐮𝐧𝐭𝐞𝐝 𝐭𝐨 𝐡𝐢𝐦 𝐟𝐨𝐫 𝐫𝐢𝐠𝐡𝐭𝐞𝐨𝐮𝐬𝐧𝐞𝐬𝐬.
𝐖𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞, 𝐦𝐲 𝐛𝐞𝐥𝐨𝐯𝐞𝐝, 𝐚𝐬 𝐲𝐞 𝐡𝐚𝐯𝐞 𝐚𝐥𝐰𝐚𝐲𝐬 𝐨𝐛𝐞𝐲𝐞𝐝, 𝐧𝐨𝐭 𝐚𝐬 𝐢𝐧 𝐦𝐲 𝐩𝐫𝐞𝐬𝐞𝐧𝐜𝐞 𝐨𝐧𝐥𝐲, 𝐛𝐮𝐭 𝐧𝐨𝐰 𝐦𝐮𝐜𝐡 𝐦𝐨𝐫𝐞 𝐢𝐧 𝐦𝐲 𝐚𝐛𝐬𝐞𝐧𝐜𝐞, 𝐰𝐨𝐫𝐤 𝐨𝐮𝐭 𝐲𝐨𝐮𝐫 𝐨𝐰𝐧 𝐬𝐚𝐥𝐯𝐚𝐭𝐢𝐨𝐧 𝐰𝐢𝐭𝐡 𝐟𝐞𝐚𝐫 𝐚𝐧𝐝 𝐭𝐫𝐞𝐦𝐛𝐥𝐢𝐧𝐠.
𝐈𝐧 𝐆𝐨𝐝’𝐬 𝐦𝐢𝐧𝐝, 𝐭𝐫𝐮𝐞 𝐟𝐚𝐢𝐭𝐡 𝐨𝐫 𝐥𝐢𝐯𝐢𝐧𝐠 𝐟𝐚𝐢𝐭𝐡 𝐢𝐬 𝐯𝐢𝐫𝐭𝐮𝐚𝐥𝐥𝐲 𝐬𝐲𝐧𝐨𝐧𝐲𝐦𝐨𝐮𝐬 𝐰𝐢𝐭𝐡 𝐨𝐛𝐞𝐝𝐢𝐞𝐧𝐜𝐞 𝐚𝐧𝐝 𝐰𝐨𝐫𝐤𝐬. 𝐅𝐚𝐢𝐭𝐡 𝐚𝐧𝐝 𝐨𝐛𝐞𝐝𝐢𝐞𝐧𝐜𝐞 𝐚𝐫𝐞 𝐢𝐧𝐭𝐞𝐫𝐜𝐡𝐚𝐧𝐠𝐞𝐚𝐛𝐥𝐞, 𝐞𝐯𝐞𝐧 𝐭𝐡𝐨𝐮𝐠𝐡 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐧𝐨𝐭 𝐬𝐩𝐞𝐜𝐢𝐟𝐢𝐜𝐚𝐥𝐥𝐲 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐭𝐡𝐢𝐧𝐠. 𝐓𝐡𝐢𝐬 𝐢𝐬 𝐣𝐮𝐬𝐭 𝐥𝐢𝐤𝐞 𝐭𝐡𝐞 𝐁𝐢𝐛𝐥𝐞’𝐬 𝐮𝐬𝐚𝐠𝐞 𝐨𝐟 𝐦𝐢𝐧𝐝, 𝐡𝐞𝐚𝐫𝐭, 𝐚𝐧𝐝 𝐬𝐩𝐢𝐫𝐢𝐭, 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐧𝐨𝐭 𝐬𝐩𝐞𝐜𝐢𝐟𝐢𝐜𝐚𝐥𝐥𝐲 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐭𝐡𝐢𝐧𝐠, 𝐲𝐞𝐭 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐬𝐨 𝐢𝐧𝐭𝐞𝐫𝐜𝐨𝐧𝐧𝐞𝐜𝐭𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐫𝐞𝐚𝐥𝐥𝐲 𝐜𝐚𝐧𝐧𝐨𝐭 𝐛𝐞 𝐬𝐞𝐩𝐚𝐫𝐚𝐭𝐞𝐝.
𝐓𝐡𝐢𝐬 𝐯𝐞𝐫𝐬𝐞 𝐢𝐬 𝐚 𝐪𝐮𝐨𝐭𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 (𝐆𝐞𝐧𝐞𝐬𝐢𝐬 𝟏𝟓:𝟔). 𝐓𝐡𝐞𝐫𝐞 𝐢𝐬 𝐚 𝐩𝐚𝐫𝐚𝐥𝐥𝐞𝐥 𝐪𝐮𝐨𝐭𝐚𝐭𝐢𝐨𝐧 𝐢𝐧 (𝐑𝐨𝐦𝐚𝐧𝐬 𝟒:𝟏-𝟑):
𝐖𝐡𝐚𝐭 𝐭𝐡𝐞𝐧 𝐬𝐡𝐚𝐥𝐥 𝐰𝐞 𝐬𝐚𝐲 𝐭𝐡𝐚𝐭 𝐀𝐛𝐫𝐚𝐡𝐚𝐦 𝐨𝐮𝐫 𝐟𝐚𝐭𝐡𝐞𝐫 𝐡𝐚𝐬 𝐟𝐨𝐮𝐧𝐝 𝐚𝐜𝐜𝐨𝐫𝐝𝐢𝐧𝐠 𝐭𝐨 𝐭𝐡𝐞 𝐟𝐥𝐞𝐬𝐡? 𝐅𝐨𝐫 𝐢𝐟 𝐀𝐛𝐫𝐚𝐡𝐚𝐦 𝐰𝐚𝐬 𝐣𝐮𝐬𝐭𝐢𝐟𝐢𝐞𝐝 𝐛𝐲 𝐰𝐨𝐫𝐤𝐬, 𝐡𝐞 𝐡𝐚𝐬 𝐬𝐨𝐦𝐞𝐭𝐡𝐢𝐧𝐠 𝐭𝐨 𝐛𝐨𝐚𝐬𝐭 𝐚𝐛𝐨𝐮𝐭, 𝐛𝐮𝐭 𝐧𝐨𝐭 𝐛𝐞𝐟𝐨𝐫𝐞 𝐆𝐨𝐝. 𝐅𝐨𝐫 𝐰𝐡𝐚𝐭 𝐝𝐨𝐞𝐬 𝐭𝐡𝐞 𝐒𝐜𝐫𝐢𝐩𝐭𝐮𝐫𝐞 𝐬𝐚𝐲? “𝐀𝐛𝐫𝐚𝐡𝐚𝐦 𝐛𝐞𝐥𝐢𝐞𝐯𝐞𝐝 𝐆𝐨𝐝, 𝐚𝐧𝐝 𝐢𝐭 𝐰𝐚𝐬 𝐚𝐜𝐜𝐨𝐮𝐧𝐭𝐞𝐝 𝐭𝐨 𝐡𝐢𝐦 𝐟𝐨𝐫 𝐫𝐢𝐠𝐡𝐭𝐞𝐨𝐮𝐬𝐧𝐞𝐬𝐬.”
𝐓𝐡𝐢𝐬 𝐯𝐞𝐫𝐬𝐞, 𝐢𝐧 𝐞𝐬𝐬𝐞𝐧𝐜𝐞, 𝐬𝐚𝐲𝐬 𝐭𝐡𝐚𝐭 𝐀𝐛𝐫𝐚𝐡𝐚𝐦 𝐰𝐚𝐬 𝐣𝐮𝐬𝐭𝐢𝐟𝐢𝐞𝐝 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐡𝐞 𝐛𝐞𝐥𝐢𝐞𝐯𝐞𝐝. 𝐇𝐞 𝐰𝐚𝐬 𝐥𝐞𝐠𝐚𝐥𝐥𝐲 𝐫𝐢𝐠𝐡𝐭𝐞𝐨𝐮𝐬 𝐛𝐞𝐟𝐨𝐫𝐞 𝐆𝐨𝐝 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐨𝐟 𝐡𝐢𝐬 𝐟𝐚𝐢𝐭𝐡. 𝐓𝐡𝐢𝐬 𝐛𝐞𝐜𝐨𝐦𝐞𝐬 𝐭𝐡𝐞 𝐛𝐚𝐬𝐢𝐬 𝐟𝐨𝐫 𝐏𝐚𝐮𝐥’𝐬 𝐭𝐞𝐚𝐜𝐡𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐣𝐮𝐬𝐭𝐢𝐟𝐢𝐜𝐚𝐭𝐢𝐨𝐧 𝐢𝐬 𝐛𝐲 𝐟𝐚𝐢𝐭𝐡 𝐚𝐧𝐝 𝐧𝐨𝐭 𝐛𝐲 𝐰𝐨𝐫𝐤𝐬. 𝐖𝐡𝐚𝐭 𝐏𝐚𝐮𝐥 𝐝𝐨𝐞𝐬 𝐧𝐨𝐭 𝐦𝐞𝐧𝐭𝐢𝐨𝐧 𝐡𝐞𝐫𝐞 𝐢𝐬 𝐭𝐡𝐚𝐭 𝐀𝐛𝐫𝐚𝐡𝐚𝐦’𝐬 𝐣𝐮𝐬𝐭𝐢𝐟𝐢𝐜𝐚𝐭𝐢𝐨𝐧 (𝐆𝐞𝐧𝐞𝐬𝐢𝐬 𝟏𝟓:𝟔) 𝐨𝐜𝐜𝐮𝐫𝐫𝐞𝐝 𝟏𝟒 𝐲𝐞𝐚𝐫𝐬 𝐛𝐞𝐟𝐨𝐫𝐞 𝐀𝐛𝐫𝐚𝐡𝐚𝐦 𝐰𝐚𝐬 𝐜𝐢𝐫𝐜𝐮𝐦𝐜𝐢𝐬𝐞𝐝. 𝐏𝐚𝐮𝐥’𝐬 𝐜𝐨𝐧𝐜𝐥𝐮𝐬𝐢𝐨𝐧 𝐢𝐬 𝐭𝐡𝐚𝐭, 𝐛𝐚𝐬𝐞𝐝 𝐨𝐧𝐆𝐞𝐧𝐞𝐬𝐢𝐬 𝟏𝟓:𝟔, 𝐀𝐛𝐫𝐚𝐡𝐚𝐦 𝐰𝐚𝐬 𝐣𝐮𝐬𝐭𝐢𝐟𝐢𝐞𝐝 𝐛𝐲 𝐟𝐚𝐢𝐭𝐡. 𝐓𝐡𝐞 “𝐰𝐨𝐫𝐤” 𝐨𝐟 𝐜𝐢𝐫𝐜𝐮𝐦𝐜𝐢𝐬𝐢𝐨𝐧 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐜𝐨𝐦𝐞 𝐟𝐨𝐫 𝐚𝐧𝐨𝐭𝐡𝐞𝐫 𝟏𝟒 𝐲𝐞𝐚𝐫𝐬! 𝐓𝐡𝐞 𝐜𝐢𝐫𝐜𝐮𝐦𝐜𝐢𝐬𝐢𝐨𝐧 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐣𝐮𝐬𝐭𝐢𝐟𝐲 𝐡𝐢𝐦, 𝐭𝐡𝐞 𝐟𝐚𝐢𝐭𝐡 𝐝𝐢𝐝. 𝐒𝐞𝐞 𝐭𝐡𝐞 𝐧𝐨𝐭𝐞𝐬 𝐚𝐭 (𝐆𝐚𝐥𝐚𝐭𝐢𝐚𝐧𝐬 𝟐:𝟏𝟔).
𝐓𝐡𝐞 𝐩𝐫𝐢𝐦𝐚𝐫𝐲 𝐚𝐜𝐭𝐢𝐨𝐧 𝐨𝐟 𝐟𝐚𝐢𝐭𝐡 𝐭𝐨𝐰𝐚𝐫𝐝 𝐆𝐨𝐝 𝐢𝐬 𝐬𝐩𝐞𝐚𝐤𝐢𝐧𝐠 𝐢𝐧 𝐚𝐠𝐫𝐞𝐞𝐦𝐞𝐧𝐭 𝐰𝐢𝐭𝐡 𝐆𝐨𝐝'𝐬 𝐖𝐨𝐫𝐝. 𝐀𝐧𝐝 𝐭𝐡𝐞𝐧 𝐰𝐞 𝐬𝐭𝐚𝐧𝐝 𝐢𝐧 𝐭𝐡𝐚𝐭 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧 𝐨𝐟 𝐟𝐚𝐢𝐭𝐡, 𝐫𝐞𝐠𝐚𝐫𝐝𝐥𝐞𝐬𝐬 𝐨𝐟 𝐟𝐞𝐞𝐥𝐢𝐧𝐠𝐬 𝐨𝐫 𝐜𝐢𝐫𝐜𝐮𝐦𝐬𝐭𝐚𝐧𝐜𝐞𝐬, 𝐧𝐨 𝐦𝐚𝐭𝐭𝐞𝐫 𝐡𝐨𝐰 𝐥𝐨𝐧𝐠 𝐢𝐭 𝐭𝐚𝐤𝐞𝐬.
𝐅𝐚𝐢𝐭𝐡 𝐢𝐧 𝐆𝐨𝐝 𝐰𝐨𝐫𝐤𝐬 𝐛𝐲 𝐚𝐜𝐜𝐞𝐩𝐭𝐢𝐧𝐠 𝐆𝐨𝐝'𝐬 𝐖𝐨𝐫𝐝 𝐚𝐬 𝐭𝐫𝐮𝐭𝐡 𝐚𝐧𝐝 𝐚𝐜𝐭𝐢𝐧𝐠 𝐨𝐧 𝐢𝐭. (𝐉𝐚𝐦𝐞𝐬 𝟏:𝟐𝟐) “𝐁𝐮𝐭 𝐛𝐞 𝐲𝐞 𝐝𝐨𝐞𝐫𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐨𝐫𝐝, 𝐚𝐧𝐝 𝐧𝐨𝐭 𝐡𝐞𝐚𝐫𝐞𝐫𝐬 𝐨𝐧𝐥𝐲, 𝐝𝐞𝐜𝐞𝐢𝐯𝐢𝐧𝐠 𝐲𝐨𝐮𝐫 𝐨𝐰𝐧 𝐬𝐞𝐥𝐯𝐞𝐬.”
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The primary action of faith toward God is speaking in...Amen Faith is released and put into action by speaking what you believe with your mouth.
The primary action of faith toward God is speaking in agreement with God's Word. And then we stand in that position of faith, regardless of feelings or circumstances, no matter how long it takes.
SAY THIS: Faith in God works by accepting God's Word as truth and acting on it.
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(Mat 7:1-2) A summary statement on passing judgment upon others.
"Judge not, that you be not judged. For with what judgment you judge, you will be...(Mat 7:1-2) A summary statement on passing judgment upon others.
"Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you."
a. Judge not, that you be not judged: Here Jesus moved to another idea in the Sermon on the Mount. He had primarily dealt with themes connected with the interior spiritual life (attitudes in giving, prayer, fasting, materialism, and anxiety over material things). Now He touches on an important theme related to the way we think of and treat others.
i. We remember that Jesus called for a righteousness that was greater than that of the scribes and Pharisees (Matthew 5:20). In the way some people think, the way to make one's self more righteous is to be more judgmental of others. Jesus here rebuked that kind of thinking.
b. Judge not, that you be not judged: With this command Jesus warned against passing judgment upon others, because when we do so we will be judged in a similar manner.
i. Among those who seem to know nothing of the Bible, this is the verse that seems to be most popular. Yet most the people who quote this verse don't understand what Jesus said. They seem to think (or hope) that Jesus commanded a universal acceptance of any lifestyle or teaching.
ii. Just a little later in this same sermon (Matthew 7:15-16), Jesus commanded us to know ourselves and others by the fruit of their life, and some sort of assessment is necessary for that. The Christian is called to show unconditional love. But the Christian is not called to unconditional approval. We really can love people who do things that should not be approved of.
iii. So while this does not prohibit examining the lives of others, it certainly prohibits doing in the spirit it is often done. An example of unjust judgment was the disciples' condemnation of the woman who came to anoint the feet of Jesus with oil (Matthew 26:6-13). They thought she was wasting something; Jesus said she had done a good work that would always be remembered. They had a rash, harsh, unjust judgment.
- We break this command when we think the worst of others.
- We break this command when we only speak to others of their faults.
- We break this command when we judge an entire life only by its worst moments.
- We break this command when we judge the hidden motives of others.
- We break this command when we judge others without considering ourselves in their same circumstances.
- We break this command when we judge others without being mindful that we ourselves will be judged.
c. For with what judgment you judge, you will be judged: Jesus did not prohibit the judgment of others. He only requires that our judgment be completely fair, and that we only judge others by a standard we would also like to be judged by.
i. When our judgment in regard to others is wrong, it is often not because we judge according to a standard but because we are hypocritical in the application of that standard - we ignore the standard in our own life. It is common to judge others by one standard and ourselves by another standard - being far more generous to ourselves than others.
d. With the measure you use, it will be measured back to you: This is the principle upon which Jesus built the command, "Judge not, that you be not judged." God will measure unto us according to the same measure we use for others. This is a powerful motivation for us to be generous with love, forgiveness, and goodness to others. If we want more of those things from God, we should give more of them to others.
i. According to the teaching of some rabbis in Jesus' time, God had two measures that He used to judge people. One was a measure of justice and the other was a measure of mercy. Which ever measure you want God to use with you, you should use that same measure with others.
ii. We should only judge another's behavior when we are mindful of the fact that we ourselves will be judged, and we should consider how we would want to be judged.
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(Mat 6:34) A conclusion with common sense.
"Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the...(Mat 6:34) A conclusion with common sense.
"Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble."
a. Do not worry about tomorrow: If you must worry, worry only for the things of today. Most of our worry is over things that we have absolutely no control over anyway, and is therefore foolish as well as harmful.
b. Sufficient for the day is its own trouble: Jesus reminds us of the importance of living for the present day. It isn't wrong to remember the past or plan for the future; to some degree both of those are good. Yet it is easy to become too focused on either the past or the future and to let the day and its own trouble be ignored. God wants us to remember the past, plan for the future, but live in the present.
Begin with Matthew Chapter 7 tomorrow. Show more
(Mat 6:31-32) You have a heavenly Father that knows your needs.
"Therefore do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or...(Mat 6:31-32) You have a heavenly Father that knows your needs.
"Therefore do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things."
a. Therefore do not worry: We are invited to know a freedom from the worry and anxiety that comes from undue concern about material things. We can reflect the same kind of heart that Matthew Henry showed when he said the following after being robbed:
Lord, I thank You:
That I have never been robbed before.
That although they took my money, they spared my life.
That although they took everything, it wasn't very much.
That it was I who was robbed, not I who robbed.
b. For after all these things the Gentiles seek: Jesus contrasted the life of those who do not know God and are separated from Him with those who do know God and receive His loving care. Those who know God should seek after other things.
4. (Mat 6:33) Summary: Put God's kingdom first - He will take care of these things!
"But seek first the kingdom of God and His righteousness, and all these things shall be added to you."
a. But seek first the kingdom of God: This must be the rule of our life when ordering our priorities. Yet it is wrong to think that this is just another priority to fit onto our list of priorities - and to put at the top. Instead, in everything we do, we seek first the kingdom of God.
i. For example, we rarely have to choose between honoring God and loving our wives or being good workers. We honor God and seek first the kingdom of God by being good husbands and good workers.
ii. We should also remember this statement in its immediate context. Jesus reminds us that our physical well-being is not a worthy object to devote our lives unto. If you think it is worthy then your god is mammon, your life is cursed with worry, and you live life too much like an animal, concerned mostly with physical needs.
iii. Jesus didn't just tell them to stop worrying; He told them to replace worry with a concern for the kingdom of God. A habit or a passion can only be given up for a greater habit or passion.
iv. "What this verse demands is, therefore, a commitment to find and to do the will of God, to ally oneself totally with his purpose. And this commitment must come first."
b. And all these things shall be added to you: If you put God's kingdom first, and do not think that your physical-well being is a worthy object to live your life for, you then may enjoy all these things. He promises heavenly treasure, rest in divine provision, and fulfillment of God's highest purpose for man - fellowship with Him, and being part of His kingdom.
i. This choice - to seek first the kingdom of God - is the fundamental choice everyone makes when they first repent and are converted. Yet every day after that, our Christian life will either reinforce that decision or deny it. Show more
(Mat 6:26-30) Example and arguments against worry.
"Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your...(Mat 6:26-30) Example and arguments against worry.
"Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they? Which of you by worrying can add one cubit to his stature? So why do you worry about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin; and yet I say to you that even Solomon in all his glory was not arrayed like one of these. Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith?"
a. Look at the birds of the air … your heavenly Father feeds them: The birds are provided for by God, and if He takes care of them. Therefore, we should expect that God will take care of us.
i. Yet take careful note: the birds don't worry, but they do work. Birds don't just sit with open mouths, expecting God to fill them.
ii. "This argument presupposed a biblical cosmology without which faith makes no sense. God is so sovereign over the universe that event the feeding of a wren falls within his concern."
b. Are you not of more value than they? The worry many people have over the material things of life is rooted in a low understanding of their value before God. They don't comprehend how much He loves and cares for them.
c. Which of you by worrying can add one cubit to his stature? Worry accomplishes nothing; we can add nothing to our lives by worrying. There may be greater sins than worry, but there are none more self-defeating and useless.
i. Can add: The ancient Greek may mean adding to life instead of adding to height, but the thought is the same. Indeed, instead of adding to our life, we can actually harm ourselves through worry. Stress is one of the great contributors to disease and poor health.
d. If God so clothes the grass of the field: God even takes care of the grass of the field, so He will certainly take care of you. We are confident of the power and care of a loving heavenly Father.
i. You of little faith: " 'Little faith' is not a little fault; for it greatly wrongs the Lord, and sadly grieves the fretful mind. To think the Lord who clothes the lilies will leave his own children naked is shameful. O little faith, learn better manners!" Show more
1. (Mat 6:25) Therefore: because the Kingdom of God is so greatly superior to earthly pursuits, it deserves our attention.
"Therefore I say to you, do not...1. (Mat 6:25) Therefore: because the Kingdom of God is so greatly superior to earthly pursuits, it deserves our attention.
"Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing?"
a. Do not worry about your life: We should not get tangled up worrying about the things of this world, because our life is more than those things.
i. "You can be as unfaithful to God through care as well as through covetousness."
ii. What you will eat or what you will drink … what you will put on: "These three inquiries engross the whole attention of those who are living without God in the world. The belly and back of a world-ling are his compound god; and these he worships in the lust of the flesh, in the lust of the eye, and in the pride of life."
iii. Perhaps Adam Clarke would add in our own age, "What you will do to entertain yourself."
b. Do not worry: There is a difference between a godly sense of responsibility and an ungodly, un-trusting worry. However, an ungodly, un-trusting sense of worry usually masquerades as responsibility.
i. "You cannot say that Jesus Christ ever troubled his head about what he should eat, or what he should drink; his meat and his drink consisted in doing his Father's will."
ii. We are to be concerned with the right things; the ultimate issues of life - and we then leave the management (and the worry) over material things with our heavenly Father.
c. Is not life more than food: The worry Jesus spoke of debases man to the level of an animal who is merely concerned with physical needs. Your life is more, and you have eternal matters to pursue. Show more
𝟑. (𝐌𝐚𝐭 𝟔:𝟐𝟒) 𝐓𝐡𝐞 𝐜𝐡𝐨𝐢𝐜𝐞 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐭𝐰𝐨 𝐦𝐚𝐬𝐭𝐞𝐫𝐬.
"𝐍𝐨 𝐨𝐧𝐞 𝐜𝐚𝐧 𝐬𝐞𝐫𝐯𝐞 𝐭𝐰𝐨 𝐦𝐚𝐬𝐭𝐞𝐫𝐬; 𝐟𝐨𝐫 𝐞𝐢𝐭𝐡𝐞𝐫 𝐡𝐞 𝐰𝐢𝐥𝐥 𝐡𝐚𝐭𝐞 𝐭𝐡𝐞 𝐨𝐧𝐞 𝐚𝐧𝐝 𝐥𝐨𝐯𝐞 𝐭𝐡𝐞 𝐨𝐭𝐡𝐞𝐫, 𝐨𝐫 𝐞𝐥𝐬𝐞 𝐡𝐞 𝐰𝐢𝐥𝐥 𝐛𝐞 𝐥𝐨𝐲𝐚𝐥 𝐭𝐨 𝐭𝐡𝐞 𝐨𝐧𝐞 𝐚𝐧𝐝 𝐝𝐞𝐬𝐩𝐢𝐬𝐞 𝐭𝐡𝐞 𝐨𝐭𝐡𝐞𝐫. 𝐘𝐨𝐮...𝟑. (𝐌𝐚𝐭 𝟔:𝟐𝟒) 𝐓𝐡𝐞 𝐜𝐡𝐨𝐢𝐜𝐞 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐭𝐰𝐨 𝐦𝐚𝐬𝐭𝐞𝐫𝐬.
"𝐍𝐨 𝐨𝐧𝐞 𝐜𝐚𝐧 𝐬𝐞𝐫𝐯𝐞 𝐭𝐰𝐨 𝐦𝐚𝐬𝐭𝐞𝐫𝐬; 𝐟𝐨𝐫 𝐞𝐢𝐭𝐡𝐞𝐫 𝐡𝐞 𝐰𝐢𝐥𝐥 𝐡𝐚𝐭𝐞 𝐭𝐡𝐞 𝐨𝐧𝐞 𝐚𝐧𝐝 𝐥𝐨𝐯𝐞 𝐭𝐡𝐞 𝐨𝐭𝐡𝐞𝐫, 𝐨𝐫 𝐞𝐥𝐬𝐞 𝐡𝐞 𝐰𝐢𝐥𝐥 𝐛𝐞 𝐥𝐨𝐲𝐚𝐥 𝐭𝐨 𝐭𝐡𝐞 𝐨𝐧𝐞 𝐚𝐧𝐝 𝐝𝐞𝐬𝐩𝐢𝐬𝐞 𝐭𝐡𝐞 𝐨𝐭𝐡𝐞𝐫. 𝐘𝐨𝐮 𝐜𝐚𝐧𝐧𝐨𝐭 𝐬𝐞𝐫𝐯𝐞 𝐆𝐨𝐝 𝐚𝐧𝐝 𝐦𝐚𝐦𝐦𝐨𝐧."
𝐚. 𝐍𝐨 𝐨𝐧𝐞 𝐜𝐚𝐧 𝐬𝐞𝐫𝐯𝐞 𝐭𝐰𝐨 𝐦𝐚𝐬𝐭𝐞𝐫𝐬: 𝐇𝐚𝐯𝐢𝐧𝐠 𝐭𝐰𝐨 𝐦𝐚𝐬𝐭𝐞𝐫𝐬 𝐢𝐬 𝐧𝐨𝐭 𝐥𝐢𝐤𝐞 𝐰𝐨𝐫𝐤𝐢𝐧𝐠 𝐭𝐰𝐨 𝐣𝐨𝐛𝐬. 𝐉𝐞𝐬𝐮𝐬 𝐡𝐚𝐝 𝐭𝐡𝐞 𝐦𝐚𝐬𝐭𝐞𝐫 𝐚𝐧𝐝 𝐬𝐥𝐚𝐯𝐞 𝐫𝐞𝐥𝐚𝐭𝐢𝐨𝐧𝐬𝐡𝐢𝐩 𝐢𝐧 𝐦𝐢𝐧𝐝, 𝐚𝐧𝐝 𝐧𝐨 𝐬𝐥𝐚𝐯𝐞 𝐜𝐨𝐮𝐥𝐝 𝐬𝐞𝐫𝐯𝐞 𝐭𝐰𝐨 𝐦𝐚𝐬𝐭𝐞𝐫𝐬.
𝐢. 𝐉𝐞𝐬𝐮𝐬 𝐬𝐭𝐚𝐭𝐞𝐬 𝐭𝐡𝐚𝐭 𝐬𝐞𝐫𝐯𝐢𝐧𝐠 𝐭𝐰𝐨 𝐦𝐚𝐬𝐭𝐞𝐫𝐬 𝐢𝐬 𝐚 𝐬𝐢𝐦𝐩𝐥𝐞 𝐢𝐦𝐩𝐨𝐬𝐬𝐢𝐛𝐢𝐥𝐢𝐭𝐲. 𝐈𝐟 𝐲𝐨𝐮 𝐭𝐡𝐢𝐧𝐤 𝐭𝐡𝐚𝐭 𝐲𝐨𝐮 𝐚𝐫𝐞 𝐬𝐮𝐜𝐜𝐞𝐬𝐬𝐟𝐮𝐥𝐥𝐲 𝐬𝐞𝐫𝐯𝐢𝐧𝐠 𝐭𝐰𝐨 𝐦𝐚𝐬𝐭𝐞𝐫𝐬, 𝐲𝐨𝐮 𝐚𝐫𝐞 𝐝𝐞𝐜𝐞𝐢𝐯𝐞𝐝. 𝐈𝐭 𝐜𝐚𝐧'𝐭 𝐛𝐞 𝐝𝐨𝐧𝐞. 𝐀𝐬 𝐚𝐧𝐜𝐢𝐞𝐧𝐭 𝐈𝐬𝐫𝐚𝐞𝐥 𝐬𝐭𝐫𝐮𝐠𝐠𝐥𝐞𝐝 𝐰𝐢𝐭𝐡 𝐢𝐝𝐨𝐥𝐚𝐭𝐫𝐲, 𝐭𝐡𝐞𝐲 𝐭𝐡𝐨𝐮𝐠𝐡𝐭 𝐭𝐡𝐞𝐲 𝐜𝐨𝐮𝐥𝐝 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐭𝐡𝐞 𝐋𝐨𝐫𝐝 𝐆𝐨𝐝 𝐚𝐧𝐝 𝐁𝐚𝐚𝐥. 𝐆𝐨𝐝 𝐜𝐨𝐧𝐬𝐭𝐚𝐧𝐭𝐥𝐲 𝐫𝐞𝐦𝐢𝐧𝐝𝐞𝐝 𝐭𝐡𝐞𝐦 𝐭𝐡𝐚𝐭 𝐭𝐨 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐁𝐚𝐚𝐥 𝐰𝐚𝐬 𝐭𝐨 𝐟𝐨𝐫𝐬𝐚𝐤𝐞 𝐭𝐡𝐞 𝐋𝐨𝐫𝐝 𝐆𝐨𝐝. 𝐓𝐨 𝐛𝐞 𝐥𝐨𝐲𝐚𝐥 𝐭𝐨 𝐭𝐡𝐞 𝐨𝐧𝐞 𝐢𝐬 𝐭𝐨 𝐝𝐞𝐬𝐩𝐢𝐬𝐞 𝐭𝐡𝐞 𝐨𝐭𝐡𝐞𝐫.
𝐢𝐢. "𝐈𝐧 𝐭𝐡𝐞 𝐧𝐚𝐭𝐮𝐫𝐚𝐥 𝐬𝐩𝐡𝐞𝐫𝐞 𝐢𝐭 𝐢𝐬 𝐢𝐦𝐩𝐨𝐬𝐬𝐢𝐛𝐥𝐞 𝐟𝐨𝐫 𝐚 𝐬𝐥𝐚𝐯𝐞 𝐭𝐨 𝐬𝐞𝐫𝐯𝐞 𝐭𝐰𝐨 𝐦𝐚𝐬𝐭𝐞𝐫𝐬, 𝐟𝐨𝐫 𝐞𝐚𝐜𝐡 𝐜𝐥𝐚𝐢𝐦𝐬 𝐡𝐢𝐦 𝐚𝐬 𝐡𝐢𝐬 𝐩𝐫𝐨𝐩𝐞𝐫𝐭𝐲, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐬𝐥𝐚𝐯𝐞 𝐦𝐮𝐬𝐭 𝐫𝐞𝐬𝐩𝐨𝐧𝐝 𝐭𝐨 𝐨𝐧𝐞 𝐨𝐫 𝐨𝐭𝐡𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐜𝐥𝐚𝐢𝐦𝐬 𝐰𝐢𝐭𝐡 𝐞𝐧𝐭𝐢𝐫𝐞 𝐝𝐞𝐯𝐨𝐭𝐢𝐨𝐧, 𝐞𝐢𝐭𝐡𝐞𝐫 𝐟𝐫𝐨𝐦 𝐥𝐨𝐯𝐞 𝐨𝐫 𝐟𝐫𝐨𝐦 𝐢𝐧𝐭𝐞𝐫𝐞𝐬𝐭." (𝐁𝐫𝐮𝐜𝐞)
𝐢𝐢𝐢. 𝐈𝐭 𝐜𝐚𝐧 𝐛𝐞 𝐬𝐢𝐦𝐩𝐥𝐲 𝐬𝐚𝐢𝐝: 𝐃𝐨𝐧'𝐭 𝐬𝐞𝐫𝐯𝐞 𝐲𝐨𝐮𝐫 𝐦𝐨𝐧𝐞𝐲. 𝐋𝐞𝐭 𝐲𝐨𝐮𝐫 𝐦𝐨𝐧𝐞𝐲 𝐬𝐞𝐫𝐯𝐞 𝐭𝐡𝐞 𝐋𝐨𝐫𝐝 𝐚𝐧𝐝 𝐢𝐭 𝐰𝐢𝐥𝐥 𝐬𝐞𝐫𝐯𝐞 𝐲𝐨𝐮.
𝐛. 𝐘𝐨𝐮 𝐜𝐚𝐧𝐧𝐨𝐭 𝐬𝐞𝐫𝐯𝐞 𝐆𝐨𝐝 𝐚𝐧𝐝 𝐦𝐚𝐦𝐦𝐨𝐧: 𝐓𝐡𝐞𝐫𝐞 𝐚𝐫𝐞 𝐝𝐢𝐟𝐟𝐞𝐫𝐞𝐧𝐭 𝐨𝐩𝐢𝐧𝐢𝐨𝐧𝐬 𝐫𝐞𝐠𝐚𝐫𝐝𝐢𝐧𝐠 𝐭𝐡𝐞 𝐨𝐫𝐢𝐠𝐢𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐞𝐫𝐦 𝐦𝐚𝐦𝐦𝐨𝐧. 𝐒𝐨𝐦𝐞 𝐭𝐡𝐢𝐧𝐤 𝐢𝐭 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐧𝐚𝐦𝐞 𝐨𝐟 𝐚 𝐩𝐚𝐠𝐚𝐧 𝐠𝐨𝐝. 𝐎𝐭𝐡𝐞𝐫𝐬 𝐭𝐡𝐢𝐧𝐤 𝐭𝐡𝐞 𝐧𝐚𝐦𝐞 𝐜𝐨𝐦𝐞𝐬 "𝐅𝐫𝐨𝐦 𝐭𝐡𝐞 𝐇𝐞𝐛𝐫𝐞𝐰 𝐚𝐦𝐚𝐧, 𝐭𝐨 𝐭𝐫𝐮𝐬𝐭, 𝐜𝐨𝐧𝐟𝐢𝐝𝐞; 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐦𝐞𝐧 𝐚𝐫𝐞 𝐚𝐩𝐭 𝐭𝐨 𝐭𝐫𝐮𝐬𝐭 𝐢𝐧 𝐫𝐢𝐜𝐡𝐞𝐬." (𝐂𝐥𝐚𝐫𝐤𝐞) 𝐖𝐡𝐚𝐭𝐞𝐯𝐞𝐫 𝐢𝐭𝐬 𝐨𝐫𝐢𝐠𝐢𝐧, 𝐭𝐡𝐞 𝐦𝐞𝐚𝐧𝐢𝐧𝐠 𝐢𝐬 𝐜𝐥𝐞𝐚𝐫: 𝐦𝐚𝐦𝐦𝐨𝐧 𝐢𝐬 𝐦𝐚𝐭𝐞𝐫𝐢𝐚𝐥𝐢𝐬𝐦, 𝐨𝐫 "𝐰𝐞𝐚𝐥𝐭𝐡 𝐩𝐞𝐫𝐬𝐨𝐧𝐢𝐟𝐢𝐞𝐝." (𝐁𝐫𝐮𝐜𝐞)
𝐢. 𝐀𝐜𝐜𝐨𝐫𝐝𝐢𝐧𝐠 𝐭𝐨 𝐅𝐫𝐚𝐧𝐜𝐞, 𝐭𝐡𝐞 𝐢𝐝𝐞𝐚 𝐨𝐟 𝐦𝐚𝐦𝐦𝐨𝐧 𝐢𝐭𝐬𝐞𝐥𝐟 𝐰𝐚𝐬 𝐦𝐨𝐫𝐚𝐥𝐥𝐲 𝐧𝐞𝐮𝐭𝐫𝐚𝐥. 𝐓𝐡𝐞 𝐰𝐨𝐫𝐝 𝐰𝐚𝐬 𝐮𝐬𝐞𝐝 𝐢𝐧 𝐬𝐨𝐦𝐞 𝐚𝐧𝐜𝐢𝐞𝐧𝐭 𝐉𝐞𝐰𝐢𝐬𝐡 𝐭𝐞𝐱𝐭𝐬 𝐰𝐡𝐚𝐭 𝐬𝐡𝐨𝐰𝐞𝐝 𝐭𝐡𝐢𝐬, 𝐭𝐫𝐚𝐧𝐬𝐥𝐚𝐭𝐢𝐧𝐠 𝐏𝐫𝐨𝐯𝐞𝐫𝐛𝐬 𝟑:𝟗 𝐚𝐬 𝐇𝐨𝐧𝐨𝐫 𝐆𝐨𝐝 𝐰𝐢𝐭𝐡 𝐲𝐨𝐮𝐫 𝐦𝐚𝐦𝐦𝐨𝐧 𝐚𝐧𝐝 𝐃𝐞𝐮𝐭𝐞𝐫𝐨𝐧𝐨𝐦𝐲 𝟔:𝟓 𝐚𝐬 𝐘𝐨𝐮 𝐬𝐡𝐚𝐥𝐥 𝐥𝐨𝐯𝐞 𝐭𝐡𝐞 𝐋𝐨𝐫𝐝 𝐲𝐨𝐮𝐫 𝐆𝐨𝐝 𝐰𝐢𝐭𝐡 … 𝐚𝐥𝐥 𝐲𝐨𝐮𝐫 𝐦𝐚𝐦𝐦𝐨𝐧. 𝐓𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞 𝐦𝐚𝐦𝐦𝐨𝐧 𝐢𝐭𝐬𝐞𝐥𝐟 𝐫𝐞𝐩𝐫𝐞𝐬𝐞𝐧𝐭𝐬 𝐦𝐚𝐭𝐞𝐫𝐢𝐚𝐥 𝐭𝐡𝐢𝐧𝐠𝐬 𝐰𝐞 𝐩𝐨𝐬𝐬𝐞𝐬𝐬 𝐨𝐫 𝐰𝐚𝐧𝐭, 𝐚𝐧𝐝 𝐭𝐡𝐨𝐬𝐞 𝐭𝐡𝐢𝐧𝐠𝐬 𝐜𝐚𝐧 𝐛𝐞 𝐮𝐬𝐞𝐝 𝐟𝐨𝐫 𝐆𝐨𝐝'𝐬 𝐤𝐢𝐧𝐠𝐝𝐨𝐦 𝐚𝐧𝐝 𝐠𝐥𝐨𝐫𝐲 𝐨𝐫 𝐚𝐬 𝐢𝐝𝐨𝐥𝐬.
𝐢𝐢. 𝐂𝐞𝐫𝐭𝐚𝐢𝐧𝐥𝐲, 𝐉𝐞𝐬𝐮𝐬 𝐢𝐬 𝐭𝐚𝐥𝐤𝐢𝐧𝐠 𝐚𝐛𝐨𝐮𝐭 𝐭𝐡𝐞 𝐡𝐞𝐚𝐫𝐭 𝐡𝐞𝐫𝐞. 𝐌𝐚𝐧𝐲 𝐩𝐞𝐨𝐩𝐥𝐞 𝐰𝐨𝐮𝐥𝐝 𝐬𝐚𝐲 𝐭𝐡𝐞𝐲 𝐥𝐨𝐯𝐞 𝐆𝐨𝐝, 𝐛𝐮𝐭 𝐭𝐡𝐞𝐢𝐫 𝐬𝐞𝐫𝐯𝐢𝐜𝐞 𝐨𝐟 𝐦𝐨𝐧𝐞𝐲 𝐬𝐡𝐨𝐰𝐬 𝐭𝐡𝐚𝐭 𝐢𝐧 𝐟𝐚𝐜𝐭 𝐭𝐡𝐞𝐲 𝐝𝐨 𝐧𝐨𝐭. 𝐇𝐨𝐰 𝐜𝐚𝐧 𝐰𝐞 𝐭𝐞𝐥𝐥 𝐰𝐡𝐨 𝐨𝐫 𝐰𝐡𝐚𝐭 𝐰𝐞 𝐚𝐫𝐞 𝐬𝐞𝐫𝐯𝐢𝐧𝐠? 𝐎𝐧𝐞 𝐰𝐚𝐲 𝐢𝐬 𝐛𝐲 𝐫𝐞𝐦𝐞𝐦𝐛𝐞𝐫𝐢𝐧𝐠 𝐭𝐡𝐢𝐬 𝐩𝐫𝐢𝐧𝐜𝐢𝐩𝐥𝐞: 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐬𝐚𝐜𝐫𝐢𝐟𝐢𝐜𝐞 𝐟𝐨𝐫 𝐲𝐨𝐮𝐫 𝐆𝐨𝐝. 𝐈𝐟 𝐲𝐨𝐮 𝐰𝐢𝐥𝐥 𝐬𝐚𝐜𝐫𝐢𝐟𝐢𝐜𝐞 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐬𝐚𝐤𝐞 𝐨𝐟 𝐦𝐨𝐧𝐞𝐲, 𝐛𝐮𝐭 𝐰𝐢𝐥𝐥 𝐧𝐨𝐭 𝐬𝐚𝐜𝐫𝐢𝐟𝐢𝐜𝐞 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐬𝐚𝐤𝐞 𝐨𝐟 𝐉𝐞𝐬𝐮𝐬, 𝐝𝐨𝐧'𝐭 𝐝𝐞𝐜𝐞𝐢𝐯𝐞 𝐲𝐨𝐮𝐫𝐬𝐞𝐥𝐟: 𝐦𝐨𝐧𝐞𝐲 𝐢𝐬 𝐲𝐨𝐮𝐫 𝐆𝐨𝐝.
𝐢𝐢𝐢. 𝐎𝐧 𝐚 𝐅𝐫𝐢𝐝𝐚𝐲 𝐚𝐟𝐭𝐞𝐫𝐧𝐨𝐨𝐧 𝐢𝐧 𝟏𝟗𝟗𝟎, 𝐚 𝐛𝐮𝐬𝐢𝐧𝐞𝐬𝐬𝐦𝐚𝐧 𝐬𝐭𝐚𝐠𝐠𝐞𝐫𝐞𝐝 𝐭𝐨 𝐭𝐡𝐞 𝐬𝐭𝐞𝐩𝐬 𝐨𝐟 𝐡𝐢𝐬 𝐋𝐨𝐬 𝐀𝐧𝐠𝐞𝐥𝐞𝐬 𝐨𝐟𝐟𝐢𝐜𝐞. 𝐁𝐞𝐟𝐨𝐫𝐞 𝐡𝐞 𝐝𝐢𝐞𝐝 𝐨𝐟 𝐭𝐡𝐞 𝐠𝐮𝐧𝐬𝐡𝐨𝐭 𝐰𝐨𝐮𝐧𝐝 𝐭𝐨 𝐡𝐢𝐬 𝐜𝐡𝐞𝐬𝐭, 𝐡𝐞 𝐜𝐚𝐥𝐥𝐞𝐝 𝐨𝐮𝐭 𝐭𝐡𝐞 𝐧𝐚𝐦𝐞𝐬 𝐨𝐟 𝐡𝐢𝐬 𝐭𝐡𝐫𝐞𝐞 𝐜𝐡𝐢𝐥𝐝𝐫𝐞𝐧. 𝐁𝐮𝐭 𝐡𝐞 𝐬𝐭𝐢𝐥𝐥 𝐡𝐚𝐝 𝐡𝐢𝐬 $𝟏𝟎,𝟎𝟎𝟎 𝐑𝐨𝐥𝐞𝐱 𝐰𝐚𝐭𝐜𝐡 𝐜𝐥𝐮𝐭𝐜𝐡𝐞𝐝 𝐢𝐧 𝐡𝐢𝐬 𝐡𝐚𝐧𝐝. 𝐇𝐞 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐯𝐢𝐜𝐭𝐢𝐦 𝐨𝐟 𝐚 𝐫𝐚𝐬𝐡 𝐨𝐟 𝐑𝐨𝐥𝐞𝐱 𝐫𝐨𝐛𝐛𝐞𝐫𝐢𝐞𝐬 - 𝐚𝐧𝐝 𝐰𝐚𝐬 𝐤𝐢𝐥𝐥𝐞𝐝 𝐚𝐬 𝐚 𝐬𝐚𝐜𝐫𝐢𝐟𝐢𝐜𝐞 𝐭𝐨 𝐡𝐢𝐬 𝐠𝐨𝐝.
𝐢𝐯. 𝐀 𝟏𝟗𝟗𝟐 𝐬𝐭𝐨𝐫𝐲 𝐢𝐧 𝐭𝐡𝐞 𝐋𝐨𝐬 𝐀𝐧𝐠𝐞𝐥𝐞𝐬 𝐓𝐢𝐦𝐞𝐬 𝐭𝐨𝐥𝐝 𝐚𝐛𝐨𝐮𝐭 𝐌𝐢𝐜𝐡𝐞𝐥𝐥𝐞, 𝐚 𝐬𝐮𝐜𝐜𝐞𝐬𝐬𝐟𝐮𝐥 𝐰𝐫𝐢𝐭𝐞𝐫 𝐚𝐧𝐝 𝐞𝐝𝐢𝐭𝐨𝐫, 𝐰𝐡𝐨 𝐟𝐞𝐚𝐫𝐬 𝐭𝐡𝐞 𝐝𝐚𝐲 𝐡𝐞𝐫 𝐡𝐮𝐬𝐛𝐚𝐧𝐝 𝐦𝐢𝐠𝐡𝐭 𝐝𝐢𝐬𝐜𝐨𝐯𝐞𝐫 𝐡𝐞𝐫 𝐬𝐞𝐜𝐫𝐞𝐭 𝐬𝐭𝐚𝐬𝐡 𝐨𝐟 𝐜𝐫𝐞𝐝𝐢𝐭 𝐜𝐚𝐫𝐝𝐬, 𝐡𝐞𝐫 𝐬𝐞𝐜𝐫𝐞𝐭 𝐩𝐨𝐬𝐭 𝐨𝐟𝐟𝐢𝐜𝐞 𝐛𝐨𝐱 𝐨𝐫 𝐭𝐡𝐞 𝐨𝐭𝐡𝐞𝐫 𝐭𝐫𝐢𝐜𝐤𝐬 𝐬𝐡𝐞 𝐮𝐬𝐞𝐬 𝐭𝐨 𝐡𝐢𝐝𝐞 𝐡𝐨𝐰 𝐦𝐮𝐜𝐡 𝐦𝐨𝐧𝐞𝐲 𝐬𝐡𝐞 𝐬𝐩𝐞𝐧𝐝𝐬 𝐬𝐡𝐨𝐩𝐩𝐢𝐧𝐠 𝐟𝐨𝐫 𝐡𝐞𝐫𝐬𝐞𝐥𝐟. "𝐈 𝐦𝐚𝐤𝐞 𝐚𝐬 𝐦𝐮𝐜𝐡 𝐦𝐨𝐧𝐞𝐲 𝐚𝐬 𝐦𝐲 𝐡𝐮𝐬𝐛𝐚𝐧𝐝 … 𝐈𝐟 𝐈 𝐰𝐚𝐧𝐭 𝐚 $𝟓𝟎𝟎 𝐬𝐮𝐢𝐭 𝐟𝐫𝐨𝐦 𝐀𝐧𝐧 𝐓𝐚𝐲𝐥𝐨𝐫, 𝐈 𝐝𝐞𝐬𝐞𝐫𝐯𝐞 𝐢𝐭 𝐚𝐧𝐝 𝐝𝐨𝐧'𝐭 𝐰𝐚𝐧𝐭 𝐭𝐨 𝐛𝐞 𝐡𝐚𝐬𝐬𝐥𝐞𝐝 𝐚𝐛𝐨𝐮𝐭 𝐢𝐭. 𝐒𝐨 𝐭𝐡𝐞 𝐞𝐚𝐬𝐢𝐞𝐬𝐭 𝐭𝐡𝐢𝐧𝐠 𝐭𝐨 𝐝𝐨 𝐢𝐬 𝐥𝐢𝐞," 𝐬𝐡𝐞 𝐞𝐱𝐩𝐥𝐚𝐢𝐧𝐬. 𝐋𝐚𝐬𝐭 𝐲𝐞𝐚𝐫, 𝐰𝐡𝐞𝐧 𝐡𝐞𝐫 𝐡𝐮𝐬𝐛𝐚𝐧𝐝 𝐟𝐨𝐫𝐜𝐞𝐝 𝐡𝐞𝐫 𝐭𝐨 𝐝𝐞𝐬𝐭𝐫𝐨𝐲 𝐨𝐧𝐞 𝐨𝐟 𝐡𝐞𝐫 𝐜𝐫𝐞𝐝𝐢𝐭 𝐜𝐚𝐫𝐝𝐬, 𝐌𝐢𝐜𝐡𝐞𝐥𝐥𝐞 𝐰𝐞𝐧𝐭 𝐨𝐮𝐭 𝐚𝐧𝐝 𝐠𝐨𝐭 𝐚 𝐧𝐞𝐰 𝐨𝐧𝐞 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐭𝐞𝐥𝐥𝐢𝐧𝐠 𝐡𝐢𝐦. "𝐈 𝐝𝐨 𝐥𝐢𝐯𝐞 𝐢𝐧 𝐟𝐞𝐚𝐫. 𝐈𝐟 𝐡𝐞 𝐝𝐢𝐬𝐜𝐨𝐯𝐞𝐫𝐬 𝐭𝐡𝐢𝐬 𝐧𝐞𝐰 𝐕𝐈𝐒𝐀, 𝐡𝐞'𝐥𝐥 𝐤𝐢𝐥𝐥 𝐦𝐞."
𝐯. 𝐖𝐞 𝐦𝐮𝐬𝐭 𝐫𝐞𝐦𝐞𝐦𝐛𝐞𝐫 𝐭𝐡𝐚𝐭 𝐰𝐞 𝐝𝐨𝐧'𝐭 𝐡𝐚𝐯𝐞 𝐭𝐨 𝐛𝐞 𝐫𝐢𝐜𝐡 𝐭𝐨 𝐬𝐞𝐫𝐯𝐞 𝐦𝐚𝐦𝐦𝐨𝐧 (𝐦𝐨𝐧𝐞𝐲 𝐚𝐧𝐝 𝐦𝐚𝐭𝐞𝐫𝐢𝐚𝐥 𝐭𝐡𝐢𝐧𝐠𝐬); 𝐭𝐡𝐞 𝐩𝐨𝐨𝐫 𝐜𝐚𝐧 𝐛𝐞 𝐣𝐮𝐬𝐭 𝐚𝐬 𝐠𝐫𝐞𝐞𝐝𝐲 𝐚𝐧𝐝 𝐜𝐨𝐯𝐞𝐭𝐨𝐮𝐬 𝐚𝐬 𝐭𝐡𝐞 𝐫𝐢𝐜𝐡 𝐜𝐚𝐧 𝐛𝐞.
𝐂. 𝐓𝐡𝐞 𝐩𝐥𝐚𝐜𝐞 𝐨𝐟 𝐦𝐚𝐭𝐞𝐫𝐢𝐚𝐥 𝐭𝐡𝐢𝐧𝐠𝐬: 𝐚𝐧𝐱𝐢𝐞𝐭𝐲 𝐨𝐯𝐞𝐫 𝐦𝐚𝐭𝐞𝐫𝐢𝐚𝐥 𝐭𝐡𝐢𝐧𝐠𝐬 Show more
2. (Mat 6:22-23) The choice between two visions.
"The lamp of the body is the eye. If therefore your eye is good, your whole body will be full of...2. (Mat 6:22-23) The choice between two visions.
"The lamp of the body is the eye. If therefore your eye is good, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness!"
a. The lamp of the body is the eye: Simply, the idea is that "light" comes into the body through eye. If our eyes were blind, we would live in a "dark" world.
b. If therefore your eye is good, your whole body will be full of light: The idea behind having a good eye is either being generous or being single-minded. Both principles apply to the disciple's attitude towards material things.
i. "There seems to be a deliberate double-entendre here, with haplous taking up not only the theme of undivided loyalty but also that of detachment from material concern, hence of generosity."
ii. Being generous brings light to our lives. We are happier and more content when we have God's heart of generosity. But if we are not generous, it is as if your whole body will be full of darkness. Our selfish, miserly ways cast darkness over everything that we think or do.
iii. Being single-minded brings light to our lives, and we are also happier and more content when we focus on the kingdom of God and His righteousness, knowing that all the material things will be added to us (Matthew 6:33). But when we are double-minded, it is as if your whole body is full of darkness. We try to live for two masters at the same time, and it puts a dark shadow over everything in our life.
c. Full of light … full of darkness: In any case, Jesus tells us that either our eye is directed at heavenly things (and therefore full of light) or it is directed at earthly things (and therefore full of darkness).
i. "An evil eye was a phrase in use, among the ancient Jews, to denote an envious, covetous man or disposition; a man who repined at his neighbour's prosperity, loved his own money, and would do nothing in the way of charity for God's sake."
d. How great is that darkness: Building on the analogy of the eye, Jesus reminds us that if we are blind in our eyes, the whole body is blind. The darkness is then great in our whole body. In the same way, our attitude towards material treasure will either bring great light or great darkness to our lives.
i. Often a materialistic, miserly, selfish Christian justifies their sin by saying "It's just one area of my life." But even as the darkness of the eye affects everything in the body, so a wrong attitude towards material things brings darkness to our whole being. Show more
(Mat 6:19-21) The choice between two treasures.
"Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves...(Mat 6:19-21) The choice between two treasures.
"Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also."
a. Do not lay up for yourselves treasures on earth: The ancient Greek more literally says do not treasure for yourself treasures on earth. The idea is that earthly treasure is temporary and fading away (where moth and rust destroy and where thieves break in and steal), but heavenly treasure is secure.
i. The issue isn't that earthly treasures are intrinsically bad; but they are of no ultimate value either. If this is the case, then it is wrong for the disciple of Jesus to dedicate their lives to continually expanding their earthly treasures.
ii. To lay up for yourselves treasure on earth is also to doom yourself to a life of frustration and emptiness. Regarding material things, the secret to happiness is not more, it is contentment. In a 1992 survey, people were asked how much money they would have to make to have "the American dream." Those who earn $25,000 or less a year thought they would need around $54,000. Those in the $100,000 annual income bracket said that they could buy the dream for an average of $192,000 a year. These figures indicate that we typically think we would have to have double our income in order to find the good life. But the Apostle Paul had the right idea in 1 Timothy 6:6: Now godliness with contentment is great gain.
iii. "The Master does not say it is wrong to possess earthly treasure. He does say it is wrong to lay it up for self. We are to hold it as stewards."
b. But lay up for yourselves treasures in heaven: In contrast, heavenly treasures are everlasting and incorruptible. Treasures in heaven give enjoyment now, in the contentment and sense of well-being that comes from being a giver. But their ultimate enjoyment comes on the other side of eternity.
i. It has been wisely observed that a moving truck full of possessions never follows a hearse. Everything one might take with them to the world beyond is left behind. The pharaohs of Egypt were buried with gold and treasures to take into the afterlife, but they left it all behind. Even further, though gold is a precious thing on earth God uses it to pave the streets of heaven.
ii. Jesus once told a parable that has troubled some. In Luke 16:1-14, He spoke of a dishonest manager, who was about to be called to account. Knowing he would be fired, he began to settle accounts with his master's debtors at terms favourable to the debtors, so they would treat him kindly when the master fired him. The master ended up complimenting the manager for his shrewd tactics (presumably before he fired him). This dishonest manager was praiseworthy for two reasons. First, he knew he would be called to account for his life and he took it seriously. Second, he took advantage of his present position to arrange a comfortable future - and we can use our material resources right now for eternal good - even though we can't bring them with us.
iii. Our material treasures will not pass from this life to the next; but the good that has been done for the kingdom of God through the use of our treasures lasts for eternity, and the work God does in us through faithful giving will last for eternity.
c. For where your treasure is, there your heart will be also: Jesus drew the conclusion that you can only have your treasure (and your heart) in one place; we can't store up treasure on earth and on heaven at the same time.
i. "It is not so much the disciple's wealth that Jesus is concerned with as his loyalty. As Matthew 6:24 will make explicit, materialism is in direct conflict with loyalty to God." Show more
Sermon on False Teachers
*SPIRITUAL PATRIOTS #2
(Studies in Jude)
A. In a previous lesson we discussed:
1. How Christians are soldiers of...Sermon on False Teachers
*SPIRITUAL PATRIOTS #2
(Studies in Jude)
A. In a previous lesson we discussed:
1. How Christians are soldiers of Christ on active duty
2. That Christians are to be spiritual patriots- we are to be heroes of the Faith
3. How the epistle of Jude is a heavenly call to arms — called to defend the Gospel … Jude 3
4. Truth and the defense of it has been left in our care
B. “Treason” is a word that arouses strong emotions in citizens in any country
1. What constitutes treason in various countries may not be the same
2. Death and life imprisonment are two of the most common ways of punishing this serious crime
3. Unfortunately, the problem of treason is not limited to political governments — sadly, it also occurs in the church
C. False teachers had slipped into the congregation where Jude sends this letter
1. These false teachers were passing themselves off as faithful Christians — but they were only pretenders
2. These false teachers were like double agents working to undermine the very faith they proclaimed
D. Jude 4
A. ELDERS NEED TO BE ALERT!
1. The fact that these men “crept in privily” — or unnoticed (NKJ) is a reminder that guardians of the flock shoulder a serious responsibility
a. Jude implied that if the elders had been alert they could have stopped the damage
b. Titus 1:9-11 … elders must not go asleep at the post
c. Notice Paul’s caution … Acts 20:28-32
2. An important part of shepherding the flock is protecting it from predators.
a. This is why doctrinal interviews are important…
b. Elders need to get acquainted with all new members
1) This is important to the protecting of the flock — there are wolves in sheep clothing out there
2) Most new members will appreciate the elders trying to get to know them
3. Those who know their teachings are objectionable to elders are not always forthright about their beliefs and may operate underhandedly to advance their position
a. False teachers perceive themselves to be more knowledgeable — and “seek to enlighten” others
b. They will do this through deception.
B. THERE IS A NEED FOR VIGILANCE
1. A Warning from Jesus
a. The Bible is filled with warnings about the battle that must be fought with false teachers
b. Matthew 7:15
1) “Ravening” is an adjective meaning fierce or savage
2) Jesus used this modifier to describe the nature of false teachers
3) They have an enchanting demeanor, and with their smooth words they can catch the unsuspecting off guard, or coerce the biblically challenged into error Show more
2. (Mat 5:4) The godly reaction to poverty of spirit: mourning.
"Blessed are those who mourn, for they shall be comforted."
a. Blessed are those who...2. (Mat 5:4) The godly reaction to poverty of spirit: mourning.
"Blessed are those who mourn, for they shall be comforted."
a. Blessed are those who mourn: The ancient Greek grammar indicates an intense degree of mourning. Jesus does not speak of casual sorrow for the consequences of our sin, but a deep grief before God over our fallen state.
i. "The Greek word for to mourn, used here, is the strongest word for mourning in the Greek language. It is the word which is used for mourning for the dead, for the passionate lament for one who was loved."
ii. The weeping is for the low and needy condition of both the individual and society; but with the awareness that they are low and needy because of sin. Those who mourn actually mourn over sin and its effects.
iii. This mourning is the godly sorrow that produces repentance to salvation that Paul described in 2 Corinthians 7:10.
b. For they shall be comforted: Those who mourn over their sin and their sinful condition are promised comfort. God allows this grief into our lives as a path, not as a destination.
i. Those who mourn can know something special of God; the fellowship of His sufferings (Philippians 3:10), a closeness to the Man of Sorrows who was acquainted with grief (Isaiah 53:3).
3. (Mat 5:5) The next step: meekness.
"Blessed are the meek, for they shall inherit the earth."
a. Blessed are the meek: It is impossible to translate this ancient Greek word praus (meek) with just one English word. It has the idea of the proper balance between anger and indifference; of a powerful personality properly controlled; and of humility.
i. In the vocabulary of the ancient Greek language, the meek person was not passive or easily pushed around. The main idea behind the word "meek" was strength under control, like a strong stallion that was trained to do the job instead of running wild.
ii. "In general the Greeks considered meekness a vice because they failed to distinguish it from servility. To be meek towards others implies freedom from malice and a vengeful spirit." (Carson)
iii. "The meek, who can be angry, but restrain their wrath in obedience to the will of God, and will not be angry unless they can be angry and not sin, nor will be easily provoked by others."
iv. "The men who suffer wrong without bitterness or desire for revenge."
v. The first two beatitudes are mostly inward; the third deals with how one relates to one's fellow man. The first two were mainly negative; the third is clearly positive.
vi. To be meek means to show willingness to submit and work under proper authority. It also shows a willingness to disregard one's own "rights" and privileges. It is one thing for me to admit my own spiritual bankruptcy, but what if someone else does it for me? Do I react meekly? This blessed one is meek:
- They are meek before God, in that they submit to His will and conform to His Word.
- They are meek before men, in that they are strong - yet also humble, gentle, patient, and longsuffering.
vii. "Our word meek comes from the old Anglo-Saxon meca, or meccea, a companion or equal, because he who is of a meek or gentle spirit, is ever ready to associate with the meanest of those who fear God, feeling himself superior to none; and well knowing that he has nothing of spiritual or temporal good but what he has received from the mere bounty of God, having never deserved any favour from his hand."
b. For they shall inherit the earth: We can only be meek, willing to control our desire for our rights and privileges because we are confident God watches out for us, that He will protect our cause. The promise "they shall inherit the earth" proves that God will not allow His meek ones to end up on the short end of the deal.
i. "It looks as if they would be pushed out of the world but they shall not be, 'for they shall inherit the earth.' The wolves devour the sheep, yet there are more sheep in the world than there are wolves, and the sheep, continue to multiply, and to feed in green pastures."
ii. "The meek of England, driven by their native land by religious intolerance, have inherited the continent of America."
iii. "I had only to look upon it, all as the sun shone upon it, and then to look up to heaven, and say, 'My Father, this is all thine; and, therefore, it is all mine; for I am an heir of God, and a joint-heir with Jesus Christ.' So, in this sense, the meek-spirited man inherits the whole each."
iv. Through the first three beatitudes we notice that the natural man finds no happiness or blessedness in spiritual poverty, mourning or meekness. These are only a blessing for the spiritual man, those who are new creatures in Jesus. Show more
The Beatitudes of Matthew 5 the character of kingdom citizens.
The first portion of the Sermon on the Mount is known as the Beatitudes, which means...The Beatitudes of Matthew 5 the character of kingdom citizens.
The first portion of the Sermon on the Mount is known as the Beatitudes, which means "The Blessings" but can also be understood as giving the believer his "be - attitudes" - the attitudes he should "be." In the Beatitudes, Jesus sets forth both the nature and the aspirations of citizens of His kingdom. They have and are learning these character traits.
All of these character traits are marks and goals of all Christians. It is not as if we can major in one to the exclusion of others, as is the case with spiritual gifts. There is no escape from our responsibility to desire every one of these spiritual attributes. If you meet someone who claims to be a Christian but displays and desires none of these traits, you may rightly wonder about their salvation, because they do not have the character of kingdom citizens. But if they claim to have mastered these attributes, you may question their honesty.
1. (Mat 5:3) The foundation: poverty of spirit.
"Blessed are the poor in spirit, for theirs is the kingdom of heaven."
a. Blessed: Jesus promised blessing to His disciples, promising that the poor in spirit are blessed. The idea behind the ancient Greek word for blessed is "happy," but in the truest, godly sense of the word, not in our modern sense of merely being comfortable or entertained at the moment.
i. This same word for blessed - which in some sense means "happy" is applied to God in 1 Timothy 1:11: according to the glorious gospel of the blessed God. "Makarios then describes that joy which has its secret within itself, that joy which is serene and untouchable, and self-contained, that joy which is completely independent of all the chances and changes of life."
ii. In Matthew 25:34, Jesus said that on the Day of Judgment He would say to His people, Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. On that day, He will judge between the blessed and the cursed - He both knows and explains what are the requirements for the blessed one. We can also say that no one was ever blessed more than Jesus; He knows what goes into a blessed life.
iii. "You have not failed to notice that the last word of the Old Testament is 'curse,' and it is suggestive that the opening sermon of our Lord's ministry commences with the word 'Blessed.'"
iv. "Note, also, with delight, that the blessing is in every case in the present tense, a happiness to be now enjoyed and delighted in. It is not 'Blessed shall be,' but 'Blessed are.'"
b. The poor in spirit: This is not a man's confession that he is by nature insignificant, or personally without value, for that would be untrue. Instead, it is a confession that he is sinful and rebellious and utterly without moral virtues adequate to commend him to God.
i. The poor in spirit recognize that they have no spiritual "assets." They know they are spiritually bankrupt. We might say that the ancient Greek had a word for the "working poor" and a word for the "truly poor." Jesus used the word for the truly poor here. It indicates someone who must beg for whatever they have or get.
ii. Poverty of spirit cannot be artificially induced by self-hatred; the Holy Spirit and our response to His working in our hearts bring it about.
iii. This beatitude is first, because this is where we start with God. "A ladder, if it is to be of any use, must have its first step near the ground, or feeble climbers will never be able to mount. It would have been a grievous discouragement to struggling faith if the first blessing had been given to the pure in heart; to that excellence the young beginner makes no claim, while to poverty of spirit he can reach without going beyond his line."
iv. Everyone can start here; it isn't first blessed are the pure or the holy or the spiritual or the wonderful. Everyone can be poor in spirit. "Not what I have, but what I have not, is the first point of contact, between my soul and God."
c. For theirs is the kingdom of heaven: Those who are poor in spirit, so poor they must beg, are rewarded. They receive the kingdom of heaven because poverty of spirit is an absolute prerequisite for receiving the kingdom of heaven and as long as we harbor illusions about our own spiritual resources we will never receive from God what we absolutely need to be saved.
i. "The kingdom of heaven is not given on the basis of race, earned merits, the military zeal and prowess of Zealots, or the wealth of a Zacchaeus. It is given to the poor, the despised publicans, the prostitutes, those who are so 'poor' they know they can offer nothing and do not try. They cry for mercy and they alone are heard."
ii. "The poor in spirit are lifted from the dunghill, and set, not among hired servants in the field, but among princes in the kingdom … 'Poor in spirit;' the words sound as if they described the owners of nothing, and yet they describe the inheritors of all things. Happy poverty! Millionaires sink into insignificance, the treasure of the Indies evaporate in smoke, while to the poor in spirit remains a boundless, endless, faultless kingdom, which renders them blessed in the esteem of him who is God over all, blessed for ever."
iii. The call to be poor in spirit is placed first for a reason, because it puts the following commands into perspective. They cannot be fulfilled by one's own strength, but only by a beggar's reliance on God's power. No one mourns until they are poor in spirit; no one is meek towards others until he has a humble view of himself. If you don't sense your own need and poverty you will never hunger and thirst after righteousness, and if you have too high a view of yourself you will find it difficult to be merciful to others. Show more
1. (Mat 5:1) Jesus prepares to teach His disciples.
And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to...1. (Mat 5:1) Jesus prepares to teach His disciples.
And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him.
a. And seeing the multitudes: The previous section mentioned that great multitudes followed Him, coming from many different regions (Matthew 4:25). In response to this, Jesus went up on a mountain.
i. It is wrong to think that Jesus went up on a mountain to remove Himself from the multitudes. It is true that Jesus gave this teaching to His disciples, but this use of the term is probably broad, including many among the great multitudes that followed Him mentioned in Matthew 4:25. By the end of the Sermon on the Mount, people in general heard His message and were amazed (Matthew 7:28).
ii. Luke says that this same basic material was, on a different occasion, spoken to a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases (Luke 6:17). Yet, in the beginning the teaching, Luke writes: Then He lifted up His eyes toward His disciples, and said (Luke 6:20). The sense of this is much the same as in Matthew; that this sermon was spoken to the disciples of Jesus, but disciples in a broad sense of those who had followed Him and heard Him; not in the narrow sense of only the Twelve.
iii. "Jesus was not monastic in spirit, and He had not two doctrines, one for the many, another for the few, like Buddha. His highest teaching … was meant for the million."
iv. "A crypt or cavern would have been out of all character for a message which is to be published upon the housetops, and preached to every creature under heaven."
b. When He was seated: This was the common posture for teaching in that culture. It was customary for the teacher to sit and the hearers to stand.
i. "Sitting was the accepted posture of synagogue or school teachers (Luke 4:20; cf. Matthew 13:2; 23:2; 24:3)."
ii. Now in Matthew's record Jesus will speak and teach; it is God speaking but no longer through an inspired human personality like Jeremiah or Isaiah or Samuel; now the truth of God spoke through the exact personality of God.
c. His disciples came to Him: This again probably has in mind a group much larger than the Twelve, who to this point have not been introduced as a group in this Gospel.
i. "He ascends the hill to get away from the crowds below, and the disciples, now a considerable band, gather about Him. Others may not be excluded, but the disciples are the audience proper."
2. (Mat 5:2) Jesus begins to teach.
Then He opened His mouth and taught them, saying:
a. Then He opened His mouth: This means that Jesus used his voice in a strong way to teach this crowd. He spoke with energy, projecting His thoughts with earnestness.
i. "It is not superfluous to say that 'he opened his mouth, and taught them,' for he had taught them often when his mouth was closed."
ii. "He began to speak to them with freedom, so as the multitude might hear." "Jesus Christ spoke like a man in earnest; he enunciated clearly, and spake loudly. He lifted up his voice like a trumpet, and published salvation far and wide, like a man who had something to say which he desired his audience to hear and feel."
iii. "In Greek, it is used of a solemn, grave and dignified utterance. It was used, for instance, of the saying of an oracle. It is the natural preface to a most weighty saying."
b. And taught them, saying: What they heard was a message that has long been recognized as the sum of Jesus' - or anyone's - ethical teaching. In the Sermon on the Mount, Jesus tells us how to live.
i. It has been said if you took all the good advice for how to live ever uttered by any philosopher or psychiatrist or counsellor, took out the foolishness and boiled it all down to the real essentials, you would be left with a poor imitation of this great message by Jesus.
ii. The Sermon on the Mount is sometimes thought of as Jesus' "Declaration of the Kingdom." The American Revolutionaries had their Declaration of Independence. Karl Marx had his Communist Manifesto. With this message, Jesus declared what His Kingdom is all about.
iii. It presents a radically different agenda than what the nation of Israel expected from the Messiah. It does not present the political or material blessings of the Messiah's reign. Instead, it expresses the spiritual implications of the rule of Jesus in our lives. This great message tells us how will we live when Jesus is our Lord. "In the first century there was little agreement among Jews as to what the messianic kingdom would be like. One very popular assumption was that the Roman yoke would be shattered and there would be political peace and mounting prosperity."
iv. It is important to understand that the Sermon on the Mount does not deal with salvation as such, but it lays out for the disciple and the potential disciple how regarding Jesus as King translates into ethics and daily living.
v. It can't be proved, but in my opinion, the Sermon on the Mount was Jesus' "standard" sermon. It was the core of His itinerant message: a simple proclamation of how God expects us to live, contrasting with common Jewish misunderstandings of that life. It may be that when Jesus preached to a new audience, He often preached this sermon or used the themes from it.
vi. Yet we can also regard this as Jesus training the disciples in the message He wanted them to carry to others. It was His message, meant to be passed onto and through them. "In the Sermon on the Mount, Matthew shows us Jesus instructing his disciples in the message which was his and which they were to take to men." (Barclay) In the Gospel of Luke, the material similar to the Sermon on the Mount comes immediately after Jesus chose the twelve.
vii. Barclay also points out that the verb translated taught is in the imperfect tense, "therefore it describes repeated and habitual action, and the translation should be: 'This is what he used to teach them."
viii. It is clear that the Sermon on the Mount had a significant impact on the early church. The early Christians make constant reference to it and their lives display the glory of radical disciples. Show more
2. (Mat 4:17) A general description of the message of Jesus.
From that time Jesus began to preach and to say, "Repent, for the kingdom of heaven is at...2. (Mat 4:17) A general description of the message of Jesus.
From that time Jesus began to preach and to say, "Repent, for the kingdom of heaven is at hand."
a. Jesus began to preach: One might say that this was the main occupation of Jesus. He did heal and minister to many miraculously; but on the whole, it seems fair to say that Jesus was a preacher and teacher who healed, more than He was a healer who also preached and taught. This is the priority of Jesus' ministry as stated in Matthew 4:23.
i. Preach: "The word in Greek is kerussein, which is the word for a herald's proclamation from a king. Kerux is the Greek word for herald, and the herald was the man who brought a message direct from the king.
b. Repent: The gospel Jesus preached began the same place that the gospel John preached began - with a call to repentance (Matthew 3:2). In fact, since Jesus waited until John had been put in prison (Matthew 4:12), He probably saw Himself as picking up where John left off. But Jesus would go further than John ever did, because John announced the coming of the Messiah, and Jesus is the Messiah.
c. For the kingdom of heaven is at hand: Some people make elaborate distinctions between the kingdom of heaven and the kingdom of God. There actually seems to be no difference at all, especially in light of the Jewish custom of often not even naming God directly, but referring to Him by the place where He lives heaven - a custom that Matthew, a Jew writing to Jews, often employs.
3. (Mat 4:18-22) Four men are called as disciples.
And Jesus, walking by the Sea of Galilee, saw two brothers, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. Then He said to them, "Follow Me, and I will make you fishers of men." They immediately left their nets and followed Him. Going on from there, He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them, and immediately they left the boat and their father, and followed Him.
a. Saw two brothers … casting a net into the sea: This was not the first time Jesus met these men and other gospels describe previous encounters (John 1:35-42 and Luke 5:3). But this is when Jesus called them to leave their professions and follow Him with a full-time commitment.
i. "Its fishing industry was prosperous, and its fishermen not necessarily poor (Zebedee's family employed workers, Mark 1:20)."
ii. God usually calls people while they are busy doing something. Jesus called the apostles when they were casting a net into the sea or mending their nets. "They were busy in a lawful occupation when he called them to be ministers: our Lord does not call idlers but fishers."
- Saul was looking for his father's donkeys.
- David was keeping his father's sheep.
- The shepherds were guarding their flocks.
- Amos was farming in Tekoa.
- Matthew was working at the tax collector's table.
- Moses was tending his father's in-law's flock.
- Gideon was threshing wheat.
b. Follow Me, and I will make you fishers of men: In that day, it was customary for a rabbi to have disciples; there was nothing cult-like about Jesus asking these men to be with Him constantly and to learn from Him. In some aspects Jesus offered them a traditional education at the feet of a rabbi; in other aspects this was very different from a normal rabbinical education.
i. Follow Me "would immediately suggest the disciples of a Rabbi … who literally followed him around to absorb his teaching, though this was by their own choice, not by his summons."
ii. "He, however, went further than John, who could only announce and point to another. Jesus immediately followed the announcement with the word spoken to individuals, 'Follow Me,' thus claiming the position of King.
c. The immediately left their nets … And immediately they left the boat and their father, and followed him: The immediate response of these disciples is a great example to us. Then the first disciples did what all disciples of Jesus should do: they followed Him.
i. Following Jesus means leaving some things behind. The Samaritan woman left her pitcher, Matthew left his tax table, and blind Bartimaeus left his cloak when they followed Jesus.
4. (Mat 4:23-25) A description of Jesus' ministry in Galilee.
And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people. Then His fame went throughout all Syria; and they brought to Him all sick people who were afflicted with various diseases and torments, and those who were demon-possessed, epileptics, and paralytics; and He healed them. Great multitudes followed Him; from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan.
a. Teaching in their synagogues: The customs of the synagogue in that day gave Jesus many opportunities to teach, because they would often give a visitor - especially a distinguished one - a chance to speak.
i. "After the address there came a time for talk, and questions, and discussion. The synagogue was the ideal place in which to get a new teaching across to the people."
b. Teaching … preaching the gospel of the kingdom: The difference between teaching and preaching is one of emphasis and manner, not of content.
i. "Preaching is the uncompromising proclamation of certainties; teaching is the explanation of the meaning and significance of them."
c. All kinds of sickness and all kinds of disease: Jesus' ability to heal those with all different kinds of diseases demonstrates that He has authentic power over the damage done by the fall of man. His authority over demons (and those who were demon-possessed) shows He has authentic power over all creation.
i. This is the first mention of the demon-possessed in the New Testament, and the concept is rarely recorded in the Old Testament (Saul was one example, who was troubled by a spirit, as in 1 Samuel 18:10, 19:9). There is obviously much more record of demon possession on the pages of the New Testament than either in the Old Testament or in the contemporary western world. Many suggestions have been offered for this fact.
- Some believe that God gave the devil greater allowance to afflict man in this way, to give greater evidence of Jesus' credentials as Messiah.
- Some believe that God allowed the devil a greater allowance to afflict man in this way to rebuke the Sadducees, who did not believe in supernatural beings such as angels and demons.
- Some believe that there was no greater allowance in those days at all, and that there is the same amount of demon possession today, although it is not recognized as such.
- Some believe that there is simply far less demon possession in cultures that have been under the influence of the gospel for hundreds of years, and far more in pagan and/or animistic cultures.
- Some believe that Satan himself is not interested in a strategy of widespread demon possession of humans in the contemporary western world, because he finds anonymity and spiritual skepticism more effective tools.
d. Great multitudes followed Him: Jesus had a purpose for allowing such dramatic miracles to attract great multitudes. He wanted to teach the multitudes, not simply to impress them with miracles.
i. "With every allowance for the exaggeration of a popular account, this speaks to an extraordinary impression."
ii. "Christ's fame spread very far doubtless, because of the good he did, and the miracles he wrought … all here again can signify no more than very many that were indisposed and ill affected as to their bodily health."
iii. "People from all these areas 'followed' Jesus. Despite contrary arguments 'follow' does not necessarily indicate solid discipleship. It may, as here, refer to those who at some particular time followed Jesus around in his itinerant ministry and thus were loosely considered disciples." Show more
John 8:32 Sermon | The Truth Shall Make You Free!
Introduction: John 8:31-32 …the truth shall make you free!
1. John 8:31-32. Spoken to men in...John 8:32 Sermon | The Truth Shall Make You Free!
Introduction: John 8:31-32 …the truth shall make you free!
1. John 8:31-32. Spoken to men in bondage, but not knowing it.
2. Jesus’ statement perplexed the Jews, who saw no bondage at all.
3. In what sense did He speak? He does the same, to men today.
I. AROUND JESUS’ WORDS, SOME QUESTIONS TO AID US.
A. What of TRUTH?
1. Is any ABSOLUTE? Is there real truth?
2. “Ye shall KNOW it” (John 8:32). The Word is truth (John 17:17).
B. What of FREEDOM?
1. Greatly desirable; secular men speak of it, want it.
2. In what sense did not these Jews have it?
3. Bondage of sin (John 8:34)!
4. Sin NOT to reign in us (Rom. 6:12). Freedom from sin, its dominion, desired (Rom. 6:7, following picture of verse 6).
C. What of ACTION TO GUIDE PROPERLY?
1. Continue in MY WORD (John 8:31).
2. Obedience to truth (1 Peter 1:22). Obedience to that Word, that truth.
II. WE SPEAK TO PEOPLE ALL THE TIME WHO ARE NOT FREE!
A. They are not aware of their bondage.
B. They do not feel they are not free.
C. They are not aware of spiritual death (Eph. 2:1).
D. They do not feel in danger — soul in jeopardy (Mark 8:36).
III. SO, WE MUST STILL DO THAT WHICH JESUS SAYS IS NEEDED.
A. Point to the Word. The truth, the gospel … gospel of your salvation (Eph. 1:13).
B. Point out that the design of the Word is to SAVE.
1. Power of God to do that (Rom. 1:16).
2. The proclaimed Word saves (1 Cor. 1:21).
C. Point out that the Word is a call to the lost.
1. The Word is heralded forth.
2. God thus calls men, by the gospel (2 Thess. 2:14).
D. Point out that men must make obedient response — must obey.
1. Condemned if they do not (2 Thess. 1:7-9).
2. Hebrews 5:9. Salvation to those who obey Him.
E. Point out that obedience, the cleaning comes.
1. Baptism for remission of sins (Acts 2:38).
2. To wash away sins — for salvation (Acts 22:16; 1 Peter 3:21).
F. And, point out the need to continue in the Word!
1. John 8:31.
2. 1 Corinthians 15:58. Abound … continue … faithful unto death.
3. Revelation 2:10.
1. Hearing that Word, believing it, turning from sin, confessing Christ, and then, baptism into Him. The beginning!
2. Now, continue until your time is ended here — continue in the Word! Show more