In the first section of the Sermon on the Mount, Jesus taught us that our righteousness must exceed that of the Pharisees (they only obeyed the letter but not the heart of the Law) and greater also than that of the pagans. Now, in this week's reading, Jesus draws the same two contracts regarding our religion. He teaches we shouldn't be hypocritical like the Pharisees, nor mechanical or materialistic like the pagans. Remember, so long as you're breathing it's a good time to start The Life and Teachings of Jesus 2020 Reading Plan.

The Life and Teachings of Jesus – Week 10 – March 9-13:

Monday – Matt. 6:5-15: Just as in the case with almsgiving, there is a tendency for people to use their prayers as a means of impressing others with their piety. Prayer is to be communion with God, not a means of increasing one’s reputation in the manner of the “hypocrites” (vv. 5-6). Rather, Jesus calls on praying disciples to, “Go into your inner room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you openly” (v. 6). He further instructs believers to not pray in the manner of “Gentiles” heaping word upon word as a means to entice a reluctant God. Jesus turns this image of God as a grudging giver on its head, “Do not be like them, for your Father knows what you need before you ask Him” (v. 8). Jesus’ example prayer (vv. 9-13) guides us to see God as the source of glory and supplier of our spiritual and physical needs. Lastly, our Lord supplies one bit of commentary on His prayer, in short He says, only the forgiving will be forgiven. In a way then, prayer is a transformative exercise that aligns the disciple’s heart to God.

In what ways do your prayers need to: align with Jesus’ instructions on how to pray (vv. 5-8), more closely resemble His model prayer (vv. 9-13), and a proper heart (vv. 14-15)?

Tuesday – Matt. 6:16-18: In his third, and last, example of the proper practice of piety, Jesus turns to the act of fasting. In biblical terms, fasting is never about health or weight loss, but rather it was about “afflicting” oneself before God to entreat His favor. As with almsgiving and prayer, it is assumed that disciples will fast; the issue is not whether to do it but how. In a culture where few now give serious attention to fasting as a religious discipline this assumption can cause surprise. Fasting is often mentioned in the Old Testament as a response to a distressing situation, whether by an individual or a group (2 Samuel 12:16-23; Daniel 9:3; Ezra 8:21-23; Jonah 3:5-9 to just name a few). Several fast days were prescribed for the people the Day of Atonement (Leviticus 16:29-31; 23:27-23) and later, during the exile, the fast established in memory of the destruction of Jerusalem (Zechariah 7:3-5; 8:19). It’s not until New Testament times that we read about the weekly fast of the Pharisees (Luke 9:14). However, their faux fast were not to draw the favor of God, but the favor of men (v. 16). The sort of fasting Jesus envisions here is presumably of choice, not routine. Whether individually, or in a group, for the disciple, during a fast everything is to be outwardly normal. Fasting like almsgiving and prayer, is to be between the believer and God.

Jesus’ instructions assume His followers will fast (for spiritual reasons, not health reasons), describe a time when you fasted. Why were you fasting? How did this spiritual discipline help you? If you’ve never fasted why not?

Wednesday – Matt. 6:19-24: Jesus’ words on money and treasure strike at the core of human selfishness, challenging both the well-to-do who have possessions to guard and the poor who wish they could acquire them. He challenges us with three truths: If disciples really trust God, they will live as if treasure in heaven is what matters most (vv. 16-21). Second, the person whose perspectives are distorted by materialism is blind to God’s truth (vv. 22-23). Lastly, one must love God or money; there is no middle ground (v. 24). Perhaps the greatest threat to Christians in America is not Islam, spiritualism, or atheism, but rather the all-pervasive materialism of our affluent society. Our Lord demands from His followers a wholehearted devotion to Him. Therefore, whatsoever tethers one’s heart to the earth should be released.

Why is it impossible to serve two masters? How does this principle connect with the Lord’s teaching on laying up “treasures on earth” verses laying up “treasure in heaven”?

Thursday – Matt. 6:25-34: In our last reading, Jesus has exhorted His disciples not to value earthly treasure of heavenly possessions (vv. 16-24). Now He goes one step further, He also exhorts us not to value possessions enough to worry about them (vv. 25-34). Christians must not agonize over seeking material gain, but should trust God’s power to provide our needs. If God cares for the birds, lilies, or grass, how much more for people created in His image and for His blessed children? Anxiety will not add even a single hour to one’s life (or cubit to one’s stature as some translations read). Indeed, worry does just the opposite; it shortens life. Yet when Jesus forbids His disciples from worrying about tomorrow this does not suggest that He expects us to ignore whatever concerns arise. Rather, He expects us to express dependence on God in each of these concerns, praying for our needs (ref. Matthew 6:11). The pagans, Jesus says, seek after the necessities of life in a worried pace. In contrast, the believer seeks God’s agenda instead, fully trusting He will provide.

From your perspective, how will the crucial choices we make between serving God or money (Matthew 6:24) affect our ability to live free from worry?

Friday – Matt. 7:1-6 (cf. Luke 6:37-42): Moving from materialism, Jesus addresses interpersonal relationships. “Judge not, that you be not judged” (v. 1). Judging others assumes a divine prerogative. The final judgment belongs to God alone, and those who seek to judge others usurp God’s position. Nevertheless, Jesus is not opposed to offering correction, but only offering correction in a judgmental attitude, “Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?” (v. 3). Consider the absurdity of walking around with a thick beam protruding from one’s eye, totally ignorant of one’s grotesque state. In spiritual terms, one must first pluck out any impediments to their own sight before they can see well enough to help others remove the source of their blindness. However, even when one is right, one should not impose the truth on others against their will (v. 6).

How does vv. 3-5 help define the kind of “judging” Jesus is talking about in vv. 1-2?

Just like it did 2,000 years ago, the Sermon on the Mount challenges disciple's resolve to live the distinctness of the Christian counterculture.  Jesus calls us to us fidelity in marriage no matter what, truth telling at all cost, humiliation in the form of nonresistance, and above all to show our attitude of total love even to an enemy. His words here are both most admired and most resented. Yet, despite the difficulty of living our these teachings, our Lord's word is good - intrinsically good for individuals and society. If you haven't already, it’s always a good time to start The Life and Teachings of Jesus 2020 Reading Plan.

The Life and Teachings of Jesus - Week 9 – March 2-6:

Monday – Matt. 5:31-32: The third teaching of Jesus follows naturally from the second, inasmuch as sexual sin often leads to divorce. Again, Jesus requires a more exacting standard of His followers than was the norm of His day. The process for divorce under the Law of Moses is outlined in Deuteronomy 24:1-4. The bill of divorce, demanded by Moses and mentioned here by Jesus, was a protection for the woman that freed her to marry someone else. The religious teachers of Jesus’ day wrongfully assumed divorce was a part of God’s will and simply sending away one’s wife with a divorce certificate satisfied the Law’s demands (this is especially clear in Matthew 19:1-12). It’s against such a backdrop that our Savior calls on people to appreciate the true meaning and solemnity of marriage. For Him, marriage is intended to be a lifelong union of one man and one woman, and it is not to be dissolved lightly. Jesus’ teaching on divorce clearly contrasts with His and our culture.

Why do you think our Lord has such a high view of fidelity to one’s spouse? What would make your Top Ten List for how to avoid divorce?   

Tuesday – Matt. 5:33-37: The fourth, “You have heard…” statement doesn’t actually appear verbatim in the Old Testament, but is perhaps a conflation of Leviticus 19:12, Numbers 30:2 and Deuteronomy 23:23. The situation described is one in which many Jews viewed swearing an oath by “heaven or earth, “or by “the temple,” or even by “one’s head” was not as binding as swearing “by God.” Jesus stresses that each one of these items belongs to God, so that the conventional distinctions were spurious. The point of our Lord’s teaching is not avoiding oaths all together (Paul makes oath statements on several occasions i.e. Romans 1:9; 9:1); rather the issue is telling the truth because God witnesses every word one speaks. Therefore, Jesus says, “Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from the evil one” (v. 37; cf. James 5:12).

According to Jesus, what’s the problem with making oaths? Why should oaths be unnecessary for the Lord’s followers? 

Wednesday – Matt. 5:38-42: Revenge comes easily to us, “An eye for an eye and a tooth for a tooth” the saying goes. However, in this fifth saying, the Lord Jesus calls His disciples to a higher ethic that transcends tit-for-tat retribution. His teaching stresses the need to decisively break the natural chain of evil action and reaction that often characterizes human relationships. Jesus invites His hearers to grapple with the application of His points. Nonresistance means disdaining one’s honor (vv. 38-39), one’s most basic possessions (v. 40), one’s labor and time when others seek them by force (v. 41), and one must also disdain these things in view of the needs of the poor (v. 42); then, when the kingdom comes, one’s deeds, rather than one’s wealth and honor will matter (cf. Matthew 25:34-46). One’s vested interest must be in heaven, not on earth; if one cannot value the kingdom that much, one has no place in it.

Looking closely at vv. 39-42, how would you contrast our natural responses in such situations with the responses Jesus expects of us? What do you think is accomplished by turning the other cheek or going a second mile?

Thursday – Matt. 5:43-48 (Luke 6:27-36): With this, His sixth and last commentary on how the Law of Moses had been taught, our Lord teaches that one whose righteousness would surpass that of the scribes and Pharisees (ref. Matthew 5:20) must exemplify a higher standard of virtue than loving those friendly to one’s own interest. We all love our friends, but love for our enemies is quite another matter. As disciples of Jesus we are not to take our standards from our human nature but rather, from the God we serve. Our God is a loving God who indiscriminately gives good gifts to all, regardless of whether they are friend or foe. Therefore, we must be like Him loving even our enemies.

How is Jesus Himself an example of what it means to “Love your enemies” (v. 44)? How might you reflect the Lord’s character when you are mistreated? Focus on the one person who could be considered your chief enemy and, this week, reach out to him or her with some practical act of love.

Friday – Matt. 6:1-4: Today’s reading begins a new section in the Sermon on the Mount. In the next three readings, Jesus will teach on the proper practice of piety: Almsgiving (vv. 1-4); Praying (vv. 5-15), and Fasting (vv. 16-18). The overarching thesis of this section is: Do your righteousness for God to see you, not others (v. 1). In all three examples, Jesus warns us to not be like the “hypocrites” seeking public praise (vv. 2, 5, 16). Rather, our focus should be on God’s glory, which in turn will solicit His praise (vv. 4, 6, 18). Jesus begins this teaching with almsgiving. It’s an accepted fact that it is a religious duty to help the poor but, as in all ages, some are more interested in public reputation rather than relief of poverty. Our Lord teaches that it is indeed important to give, just not to be known to give.

According to Jesus, how are we to do acts of charity? Why is it important that we give this way? It what way(s) are you tempted to violate this principle?

Without question, the Sermon on the Mount is the best known sermon in history. Throughout the centuries untold numbers of people have dissected, analyzed, discussed, taught, and wrote about this magnum opus of Jesus. Yet, its message continues to challenge readers today. For the next few weeks we'll explore this great teaching of our Lord one section at a time. It's always a good time to start The Life and Teachings of Jesus 2020 Reading Plan.

The Life and Teachings of Jesus - Week 8 – February 24-28:

Monday – Matt. 5:1-12 (cf. Luke 6:20-26): Without question, the Sermon on the Mount is the best known sermon in history. Throughout the centuries untold numbers of people have dissected, analyzed, discussed, taught, and wrote about this magnum opus of Jesus. Yet, its message continues to challenge readers today. After the scene is set in vv. 1-2, Jesus begins His discourse with a series of nine Beatitudes (vv. 3-12), a declaration of blessed happiness and joy. The sharply paradoxical character of these statements runs counter to conventional values. Thus, the Beatitudes call on those who would be God’s people to stand out as different from those around them.

The Beatitudes describe the qualities Jesus requires of those who will follow Him. How would your life look different if you lived out these sayings to their fullest?

Tuesday – Matt. 5:13-16 (cf. Luke 14:34-35): Coming out of the Beatitudes Jesus summarizes Christianity and its relationship to the unbelieving world through the elements of salt and light. “You are the salt of the earth” (v. 13). Believers flavor the world in which they live and help prevent its corruption. “You are the light of the world” (v. 14). The world needs the light of the gospel of Jesus, and it is through the disciples that it must be made visible. Ultimately, the disciple whose salt is diluted or whose light is hidden is worthless. Nominal believers who do not live a life of discipleship will be “thrown out and trampled under people’s feet” (v. 13); the phrase is intentionally graphic.

How are you “salt” and “light” in your community? List any areas in which your “salt” has lost its taste or your “light” may be hidden. What can you do today to change?

Wednesday – Matt. 5:17-20: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (v. 17). In this manner Jesus begins the second section of His sermon (5:17-48). Here He clarifies that He will neither give a new law nor modify the old, but rather explain the true significance of law and the prophets. Furthermore, Jesus “fulfills” the law by keeping it perfectly and embodying its types and symbols. With strong words, He warns against anyone breaking even the least of the commandments and teaching others to do the same. Lastly, the statement that the righteousness of those who enter the kingdom must exceed that of the scribes and Pharisees must have come as a very surprising, if not alarming, piece of news to His audience.

Looking ahead at vv. 21-48, how does Jesus illustrate that one’s righteousness must exceed that of the religious elites of His day, the scribes and Pharisees?

Thursday – Matt. 5:21-26 (Luke 12:57-59): Once Jesus has made it clear that He is not opposing the law but fulfilling it, He shows how the customary practice of the law in His day, as interpreted by the scribes and Pharisees, is inadequate. Jesus uses six varied topics to illustrate the concept of a righteousness which goes beyond the legal correctness of the scribes and Pharisees (see v. 20). Each is presented in the form of a contrast between what the people had heard, “You have heard that it was said…” to Jesus’ more demanding ethic, “But I say…” The principle of vv. 21-22 is that the actual committing of murder is only the outward manifestation of an inward attitude which itself is culpable before God. Angry thoughts and contemptuous words deserve equally severe judgment Jesus declares; indeed, the “the fires of hell” goes beyond the human death penalty which the Old Testament declared for murder.

In what way(s), are Jesus’ words about anger shocking? Why do you think that it’s important to come to terms quickly with those who have “something against you” (v. 23)?

Friday – Matt. 5:27-30: In this second saying, Jesus addresses adultery and lust. His warning against lust challenges many. Of course the Lord is not referring to noticing a person’s beauty, but to imbibing it, meditating on it, harboring a desire for an illicit relationship. This, Jesus says is tantamount to adultery. We should note that Jesus squarely places the blame and responsibility for lust on the person doing the lusting. Thus, Jesus declares in a graphic manner that by whatever means necessary, the lust-er should cast off the sin of lust. He doesn’t mean that one literally plucks out an eye or cut off one’s right hand to combat temptation. Rather His point is this, do everything you can to not sin; a partial loss, however painful, is preferable to the total loss of the body (and soul). Jesus graphically illustrates the importance of dealing with sin in one’s life.

What difference might His teaching make in the way that you consider your own personal conduct and decisions?

The Life and Teachings of Jesus – Week 7 – February 17-21:
 

Monday – Matt. 4:12-17 (Mark 1:14): As Jesus starts His ministry, Matthew first sets the time frame, “when He heard that John had been arrested” (v. 12; cf. Mark 6:14-29 we’ll discuss John’s arrest and death with May 26th’s reading). Then he sets the geographical scene, “leaving Nazareth [Jesus] went and lived in Capernaum by the sea” (v. 13), followed by the theological significance “so that what was spoken by the prophet Isaiah might be fulfilled” (v. 14). Lastly, Matthew summarizes Jesus’ message, “Repent, for the kingdom of heaven is at hand” (v. 17).

One feature of Matthew’s gospel is that he constantly connects Jesus’ life back to prophecy from the Old Testament (ref. 1:22; 2:15, 17, 23; 4:14; 8:17; 12:17; 13:35; 21:4; 27:9). What does Matthew want you, his reader, to see with the references?

Tuesday – John 4:46-54: Nothing can shatter a parent more quickly or more completely than affliction falling upon their child. Regardless of one’s station in life, trouble, sorrow, and death come to us all. Death was knocking at the door of an “official” (literally a noble-man or king’s-man perhaps from Herod Antipas’ court). Desperate, he comes to Jesus and begs, “Sir, come down [to Capernaum] before my child dies” (v. 49). Note Jesus’ reply in the first part of v. 50a, “Go; your son will live.” These words contain a partial granting and a partial denial. Jesus granted the healing, but He refused to go do to Capernaum. He gave the man no sign, He simply gave him His word. “The man believed the word that Jesus spoke to him and went on his way” (v. 50b). Believing is seeing!

Many were believing in Jesus because they saw His “signs and wonders” (v. 48). How did Jesus require a deeper faith from the official? In what way(s), is Jesus requiring a deeper faith from you?

Wednesday – Luke 5:1-11 (Matt. 4:18-22; Mark 1:16-20): Jesus already knew these men. He met them some time ago (cf. John 1:35-42).  Jesus had performed a miraculous sign in their presence (cf. John 2:1-11), and He even had them baptize believers for Him (cf. John 3:22; 4:12), but now He’s going to call them to a greater work. Luke’s account makes Simon (“who is called Peter” Matthew 4:18) central to the call of discipleship as he alone records the miraculous catch of fish and Peter’s reaction. Jesus begins Peter’s journey of discipleship not by calling him away from his profession but by challenging him to a bolder practice of it, “From now on you will be catching men” (v. 10). When the boats reached land, Peter and his partners left “everything and followed Him” (v. 11).

Jesus seized Simon Peter’s attention when He demonstrated His authority not just in religious teaching, but over fish. Why do you think authority over fish affected Simon so much more profoundly that what he had already witnessed? What kind of authority would get your attention that strongly?

Thursday – Mark 1:21-34 (Matt. 8:14-17; Luke 4:31-41): With the four disciples in tow, Jesus “went into Capernaum and immediately on the Sabbath He entered the synagogue and was teaching” (v. 21). As the people sat thunderstruck by His teaching, “immediately there was in their synagogue a man with an unclean spirit. And he cried out, ‘What have you to do with us, Jesus of Nazareth?’” (v. 23). The Christ has been challenged. Very likely there was stone-silence for a moment in the synagogue by the sea. Then Jesus responds, “Be silent and come out of him!” (v. 25). With wild convulsions the man was loosed from his demonic tormentor. Dumbfounded, the crowd questions, “What is this? A new teaching with authority!” (v. 27a). The same measure of authority with which they had been confronted by His teaching was the same word of command to the demon, “He commands even the unclean spirits, and they obey Him” (v. 27b).

Imagine yourself there at the synagogue that Sabbath day and in Peter’s home afterwards, describe what you see, hear and witness, along with how you and others respond.

Friday – Mark 1:35-39 (Matt. 4:23-25; Luke 4:42-44): The early days of Jesus’ ministry were spent going from town-to-town “throughout all Galilee, preaching in their synagogues and casting out demons” (v. 39). Matthew’s parallel account gives us a glimpse at our Lord’s exhausting travels, healing work, and the swelling crowds that followed Him. Yet, Mark shows us what sustained Jesus during this time, “And rising very early in the morning, while it was still dark, He departed and went out to a desolate place, and there He prayed” (v. 35).

From both a practical and spiritual point-of-view, why do you think Jesus needed to do this? How do His actions speak to you?

So if you’re one of those people who thought reading the Bible cover-to-cover was a great idea you’ve probably hit a brick wall in Leviticus. Let’s face it, Leviticus is some hard reading. May I make a suggestion? Don’t give up on reading, shelve the cover-to-cover plan and start reading some more familiar material (and might I add more life changing). It’s not too late to pick up The Life and Teachings of Jesus reading plan. Download your copy today, I promise it’s a whole lot better than reading about how to spot leprosy.

Week 6 – February 10-14:

Monday – John 3:1-21: He was an earnest “Pharisee,” an aristocratic “ruler of the Jews” (v. 1) and “the teacher of Israel” (v. 10) and yet he had questions. Nicodemus couldn’t overlook the weight of the evidence, “we know that you are a teacher come from God, for no one can do these signs that you do unless God is with Him” (v. 2). Today’s text is rich in truth.  Two popular verses are a part of this exchange, “You must be born again…” (v. 3) and “For God so loved the world…” (v. 16). Throughout their discussion (one-sided as John records it), our Lord brings Nicodemus face-to-face with the necessity of breaking from religious norms and giving one’s self wholly to God’s transforming love. Meditate on the truths that Jesus reveals to Nicodemus.

What difference does (or should) it make to your attitudes and priorities that God calls for us to live renewed lives because of His great love for you?

Tuesday – John 3:22-36: As the popularity of Jesus grows, the many crowds that flock to Him to be baptized cause some to be jealous. A few of John’s disciples go to him complaining, “Rabbi, He who was with you across the Jordan, to whom you bore witness – look, He is baptizing, and all are going to Him” (v. 26). Rather than responding with jealous fear or anger, John displays the proper philosophy (vv. 27-28), proper attitude (v. 29), and the proper conduct (v. 30). Then, in vv. 31-36, he continues his ministry of bearing witness of Jesus the Christ, the Son of God.

Does John’s attitude toward himself and his own ministry, and toward Jesus and His ministry, suggest any example for you to follow? How do your actions reflect v. 30? Pray about how you can further grow in this area.

Wednesday – John 4:1-30: Samaria… any good Jew would spit as that word slid through their lips. The hatred between Samaritans and Jews was legendary (cf. Luke 9:53-54; John 8:48). Nevertheless, at times Samaritans featured prominently in Jesus’ ministry (cf. Luke 10:33-36; 17:16-18) and in the early church (cf. Acts 8:1, 4-8; 9:31). Looking past any animosity held between their peoples, the Lord Jesus reached out to this nameless woman sharing with her the satisfying “living waters” (v. 10) of the gospel.

Who are the “Samaritans” in your world – the people with whom decent or orthodox people have nothing to do with? How can you treat one of them as Jesus treated the woman of Sychar? What can you do to help such a person to recognize and believe in Jesus?

Thursday – John 4:31-45: When the Samaritan woman left Jesus she was happy. Her interaction with Christ stirred her very soul. Regrettably, the disciples evidently had not moved beyond the social and cultural conventions about the woman, as we see in v. 27, “Just then His disciples came back. They marveled that He was talking with a woman.” So we have a vivid contrast between the disciples’ narrow incredulity and the woman’s happy enthusiasm: they brought no one to see the Christ, but she brought the entire village (vv. 39-42).

After His encounter with the Samaritan woman, what specific lessons does Jesus teach to His disciples and to us?

Friday – Luke 4:14-30: Following Jesus’ fairly extensive ministry in Jerusalem and Judea (cf. John 2:1-4:1), He returns to his home region of Galilee where news of His teaching and healing exploit quickly spread throughout the countryside (v. 14b, 23). Then one Sabbath, at his hometown synagogue in Nazareth, Jesus read a Messianic passage from Isaiah and made an unambiguous claim that He was the Messiah who fulfilled the prophecy. Then He highlighted that He will be rejected by the Jews (vv. 23-24) and accepted by faithful Gentiles (vv. 25-27). These two themes run throughout the book of Acts and part of the Epistles. At this word the crowd wants to kill Him, but Jesus will have none of this ethno-nonsense, so miraculously He passed through the raging mob and went his way.

Observe the Nazarenes’ swiftly-changing attitudes toward Jesus – from praise in v. 22 to fury in v. 28. How do you account for the change? If you could address a person who made such a radical shift of faith, what would you say to them?