Matthew 6:28-34
The key to this section is also worry although Jesus focuses on worrying about clothing in this paragraph. He uses the image of the field flowers to remind his audience how trustworthy the Father is and how much he can be trusted to provide. He uses several comparisons: the beauty of the field flowers to the clothes Solomon wore, the way of the pagan to the way of the citizen of the kingdom, pursuing clothing, shelter and food to pursuing God's kingdom and righteousness. For me, this comes down to trust. Will I put my trust in the philosophy that teaches the survival of the fittest and competition for scarce resources? Or will I put my trust in the the Father who promises to look after all my needs? I know which path sounds more attractive. Life is so much more stress free when I can just simply trust the Father, going to him with my requests, my perceived needs and trusting him to provide what I really need for life and godliness. That would free me up to pursue his kingdom with full abandon.
Showing posts with label Matthew 6. Show all posts
Showing posts with label Matthew 6. Show all posts
Monday, December 15, 2008
Wednesday, December 10, 2008
why worry?
Matthew 6:25-28
Worry is the key word in this passage. Jesus compares the birds who do not sow or reap yet remain well fed to us. He states that we are more valuable than birds and if they can trust the Father to feed them then surely we can trust the Father to look after our needs. Jesus is specifically talking about food in this passage.
The question at the end is both humourous and shows how ridiculous it is to worry. The translators aren't exactly sure what the question is. Either Jesus asked if we could add an hour to your life through worry or if we could add a cubit to our height. Either way, the answer is an obvious "no". There is added irony if the first interpretation is right because worry is more likely to delete hours from my life than add hours to it.
The point is this: that our Father is in control, he is good and he loves me very much so he can absolutely be trusted to do what is good and right in my life. Can you imagine how much better life would be to live with this confidence rather than to be consumed by worry?
Worry is the key word in this passage. Jesus compares the birds who do not sow or reap yet remain well fed to us. He states that we are more valuable than birds and if they can trust the Father to feed them then surely we can trust the Father to look after our needs. Jesus is specifically talking about food in this passage.
The question at the end is both humourous and shows how ridiculous it is to worry. The translators aren't exactly sure what the question is. Either Jesus asked if we could add an hour to your life through worry or if we could add a cubit to our height. Either way, the answer is an obvious "no". There is added irony if the first interpretation is right because worry is more likely to delete hours from my life than add hours to it.
The point is this: that our Father is in control, he is good and he loves me very much so he can absolutely be trusted to do what is good and right in my life. Can you imagine how much better life would be to live with this confidence rather than to be consumed by worry?
Monday, December 1, 2008
am I blind?
Matthew 6:22-23
The key words in this section are light, darkness, eyes, healthy and unhealthy. Matthew is still recording Jesus' teaching in the Sermon on the Mount. Matthew contrasts having healthy eyes which fills the body with light to having unhealthy eyes which fills the body with darkness. He is obviously using a metaphor for being spiritually blind. I think the key phrase is "the eye is the lamp of the body."
This passage seems to stand on its own in the middle of a section about treasure. Jesus just finished saying that we should store our treasure in heaven and after this he goes on to talk about how we cannot serve both God and money. There are no words - like therefore, but, however, and, etc. - that would connect these verses to the surrounding ones. Some commentaries indicate that "healthy" should be translated "single" and "unhealthy" indicates "double". In this case, there is some connection to the next paragraph where Jesus talks about serving two masters. Jesus would therefore be saying that the person who tries to focus on heaven and this earth at the same time will see neither clearly. Because the eyes were believed to be the windows through which light entered the body, Jesus could be saying that if our spiritual eyes are focused and we are single minded, then our whole being is lit up with the benefits that come from that focuse and purpose. If our spiritual eyes are not focused on one thing, then our whole being becomes confused and infected.
The point, from looking at the previous passage and the next one, is clear: my focus should be on heaven. My heart should find its home there and my purpose must be clear: to serve God and store treasure in heaven. Jesus is combatting the notion that we can have it both ways. This fits with what he says about seeking, above everything, God's kingdom and righteousness. I know that I have been duped by the philosophy of materialism and consumerism. I know that I measure my success and worth by my bottom line and my possessions. I know that my vision is sometimes double. Today I want to focus my spiritual eye on Christ and allow my whole being to be filled with his light.
The key words in this section are light, darkness, eyes, healthy and unhealthy. Matthew is still recording Jesus' teaching in the Sermon on the Mount. Matthew contrasts having healthy eyes which fills the body with light to having unhealthy eyes which fills the body with darkness. He is obviously using a metaphor for being spiritually blind. I think the key phrase is "the eye is the lamp of the body."
This passage seems to stand on its own in the middle of a section about treasure. Jesus just finished saying that we should store our treasure in heaven and after this he goes on to talk about how we cannot serve both God and money. There are no words - like therefore, but, however, and, etc. - that would connect these verses to the surrounding ones. Some commentaries indicate that "healthy" should be translated "single" and "unhealthy" indicates "double". In this case, there is some connection to the next paragraph where Jesus talks about serving two masters. Jesus would therefore be saying that the person who tries to focus on heaven and this earth at the same time will see neither clearly. Because the eyes were believed to be the windows through which light entered the body, Jesus could be saying that if our spiritual eyes are focused and we are single minded, then our whole being is lit up with the benefits that come from that focuse and purpose. If our spiritual eyes are not focused on one thing, then our whole being becomes confused and infected.
The point, from looking at the previous passage and the next one, is clear: my focus should be on heaven. My heart should find its home there and my purpose must be clear: to serve God and store treasure in heaven. Jesus is combatting the notion that we can have it both ways. This fits with what he says about seeking, above everything, God's kingdom and righteousness. I know that I have been duped by the philosophy of materialism and consumerism. I know that I measure my success and worth by my bottom line and my possessions. I know that my vision is sometimes double. Today I want to focus my spiritual eye on Christ and allow my whole being to be filled with his light.
Thursday, November 27, 2008
treasure
Matthew 6:19-21
The key word in this passage is treasure. Moth, rust and thieves are also repeated. Jesus contrasts storing treasures up on earth, where moth and rust destroy and thieves will break in and steal, with storing treasures up in heaven, where moth and rust do not destroy and thieves do not break in a steal. The subject of this paragraph is: Why should I store up treasures in heaven? The answer: Because treasures in heaven are permanent and where your treasure is you heart will be as well.
This ties to the previous section where Jesus looks at righteous acts. The same basic comparison is made: you can have your reward from people now or from God later and you can have your treasure temporarily on earth now or from God permanently later. The choice seems pretty obvious. However, so often the immediate trumps anything I might have to wait for. I hate to wait!
The big question is, where is my heart? What do I treasure? How can I treasure Christ and heaven more?
The key word in this passage is treasure. Moth, rust and thieves are also repeated. Jesus contrasts storing treasures up on earth, where moth and rust destroy and thieves will break in and steal, with storing treasures up in heaven, where moth and rust do not destroy and thieves do not break in a steal. The subject of this paragraph is: Why should I store up treasures in heaven? The answer: Because treasures in heaven are permanent and where your treasure is you heart will be as well.
This ties to the previous section where Jesus looks at righteous acts. The same basic comparison is made: you can have your reward from people now or from God later and you can have your treasure temporarily on earth now or from God permanently later. The choice seems pretty obvious. However, so often the immediate trumps anything I might have to wait for. I hate to wait!
The big question is, where is my heart? What do I treasure? How can I treasure Christ and heaven more?
Wednesday, November 26, 2008
Fasting
Matthew 6:16-18
After a longer section on prayer, Jesus return to his main point for this second part of his sermon: don't do your acts of righteousness in front of others to be seen by them. This time he takes up the discipline of fasting.
One of the key phrases is "When you fast". Again, Jesus assumes that his followers will be engaging these spiritual practices but he is reminding them that the spiritual practice itself is not the goal and receiving praise from others is also not the goal. The goal of the spiritual practice is to be rewarded by the Father.
I wonder if the reward is a closer relationship with the Father. There's nothing better that I could think of than that. I wonder if that's what Jesus is getting at here: if you do your spiritual acts to be seen by others, you will receive their praise but that is all. If you do your spiritual acts to draw near to God then he will reward you by drawing near to you. The text doesn't say that explicitly so I admit that I am reading into it a little bit. I'm just trying to figure out what the reward could be and since there is nothing I want more, at least when I really have my priorities straight, than to be close to God, I can't think of a better reward than that.
I wonder why fasting is such a forgotten discipline in the evangelical western world. I think it would be good for me to go without food on occasion to remind myself that God is my provider and that there are things that I need more than food. I think it would be good for me to choose a day a month to fast - not for the religious experience but for my spiritual health. At first it will probably be more of a discipline than a joy but, over time, I hope it would become one way that I can grow closer to Christ.
After a longer section on prayer, Jesus return to his main point for this second part of his sermon: don't do your acts of righteousness in front of others to be seen by them. This time he takes up the discipline of fasting.
One of the key phrases is "When you fast". Again, Jesus assumes that his followers will be engaging these spiritual practices but he is reminding them that the spiritual practice itself is not the goal and receiving praise from others is also not the goal. The goal of the spiritual practice is to be rewarded by the Father.
I wonder if the reward is a closer relationship with the Father. There's nothing better that I could think of than that. I wonder if that's what Jesus is getting at here: if you do your spiritual acts to be seen by others, you will receive their praise but that is all. If you do your spiritual acts to draw near to God then he will reward you by drawing near to you. The text doesn't say that explicitly so I admit that I am reading into it a little bit. I'm just trying to figure out what the reward could be and since there is nothing I want more, at least when I really have my priorities straight, than to be close to God, I can't think of a better reward than that.
I wonder why fasting is such a forgotten discipline in the evangelical western world. I think it would be good for me to go without food on occasion to remind myself that God is my provider and that there are things that I need more than food. I think it would be good for me to choose a day a month to fast - not for the religious experience but for my spiritual health. At first it will probably be more of a discipline than a joy but, over time, I hope it would become one way that I can grow closer to Christ.
Tuesday, November 25, 2008
I forgive you
Matthew 6:14-15
The key word in these two verses is "forgive". Jesus is drawing a direct connection between the way that we forgive others and the way our Father will forgive us. This ties directly to the second last imperative of the prayer that Jesus modelled for his audience: "Forgive us our debts as we also have forgiven our debtors." What I would expect Jesus to say is, "Forgive others when they sin against you because your heavenly Father has forgiven you." However, that is not what Jesus says. He says that if we forgive others, our heavenly Father will forgive us. Receiving forgiveness is dependent on how I give forgiveness.
Jesus explains this further in the parable of the unforgiving servant. He is forgiven by the Master but then goes out and demands payment of a debt that he is owed. The Master then "un-forgives" the servants debt and has him sent to prison. In that story, the servant is first forgiven but it is a conditional forgiveness based on how he treats others.
In both passages what is clear is that Jesus expects me to reflect God's mercy as demonstrated to me in his forgiving me by demonstrating forgiveness to others. In both passages, what is clear is that my ultimate forgiveness depends on how I treat my fellow human-beings. Some people might try to say that it is my experience of forgiveness that depends on my treatment of others but Jesus makes it clear that it more than my experience, it is the actual forgiveness itself.
The key word in these two verses is "forgive". Jesus is drawing a direct connection between the way that we forgive others and the way our Father will forgive us. This ties directly to the second last imperative of the prayer that Jesus modelled for his audience: "Forgive us our debts as we also have forgiven our debtors." What I would expect Jesus to say is, "Forgive others when they sin against you because your heavenly Father has forgiven you." However, that is not what Jesus says. He says that if we forgive others, our heavenly Father will forgive us. Receiving forgiveness is dependent on how I give forgiveness.
Jesus explains this further in the parable of the unforgiving servant. He is forgiven by the Master but then goes out and demands payment of a debt that he is owed. The Master then "un-forgives" the servants debt and has him sent to prison. In that story, the servant is first forgiven but it is a conditional forgiveness based on how he treats others.
In both passages what is clear is that Jesus expects me to reflect God's mercy as demonstrated to me in his forgiving me by demonstrating forgiveness to others. In both passages, what is clear is that my ultimate forgiveness depends on how I treat my fellow human-beings. Some people might try to say that it is my experience of forgiveness that depends on my treatment of others but Jesus makes it clear that it more than my experience, it is the actual forgiveness itself.
Thursday, November 20, 2008
a format for prayer
Matthew 6:9-13
The key phrase of this passage is: "This, then, is how you should pray:" Besides the "greeting", the rest of the passage is a list of imperatives to God and yet the tone of the prayer is one of humility. Usually when we give imperatives, it suggests commands to be followed and implies that we are in a position to be obeyed. The classic example is the stop sign. The imperative is "stop" and the implication is that the law has authourity over me and my car and that it can make that commandment, it expects to be obeyed and that there will be consequences if I do not. Yet this prayer doesn't suggest that same master-servant relationship. In fact it is quite the opposite. I think the tone of humility comes from the tone of dependance. The essence of the prayer is, "Father, I can't do anything and you can do everything. I depend on you for bread, for forgiveness and for protection. I would like to make your name hallowed and to spread the impact of your kingdom and will but I can't even do that. I need your help."
I live my life in independence from God far too often. In fact, prayer is probably one of the hardest aspects of my Christian faith. I love to study the Bible, I love to serve but, prayer, for me, is difficult. I know that God is all in all and that without him I am nothing and can do nothing and yet I live my life as if I am everything and can do everything. I want to learn to pray and to be a man of prayer.
The key phrase of this passage is: "This, then, is how you should pray:" Besides the "greeting", the rest of the passage is a list of imperatives to God and yet the tone of the prayer is one of humility. Usually when we give imperatives, it suggests commands to be followed and implies that we are in a position to be obeyed. The classic example is the stop sign. The imperative is "stop" and the implication is that the law has authourity over me and my car and that it can make that commandment, it expects to be obeyed and that there will be consequences if I do not. Yet this prayer doesn't suggest that same master-servant relationship. In fact it is quite the opposite. I think the tone of humility comes from the tone of dependance. The essence of the prayer is, "Father, I can't do anything and you can do everything. I depend on you for bread, for forgiveness and for protection. I would like to make your name hallowed and to spread the impact of your kingdom and will but I can't even do that. I need your help."
I live my life in independence from God far too often. In fact, prayer is probably one of the hardest aspects of my Christian faith. I love to study the Bible, I love to serve but, prayer, for me, is difficult. I know that God is all in all and that without him I am nothing and can do nothing and yet I live my life as if I am everything and can do everything. I want to learn to pray and to be a man of prayer.
Wednesday, November 19, 2008
Prayer
Matthew 6:5-8
The key words in this passage are: pray, hypocrites, pagans, reward. The idea of the Father knowing what is done in secret is compared to the idea of the Father knowing the "secret" needs of our heart, even before we express them. Hypocrites who pray on street corners are parallel to and almost put in the same categorie as, pagans who babble. However, the contrast is that the hypocrites are praying in a way to earn human praise while the pagans are praying in a way to try to earn the right to be heard by God. Both of them are condemned by Jesus.
This section is tied to the rest of the sermon by the use of the phrases, "don't be like the hypocrites" and "your Father, who sees what is done in secret, will reward you." The particular "righteous act" that Jesus addresses here is prayer. He teaches that prayer is to be a direct communication between the Father and the person and not a way for a person to score religious points. He also teaches that God already knows what we need before we ask him so the purpose of prayer cannot primarily be to tell God our list of needs and wants. There must be something more. Jesus does not indicate what that is at this point, although he hints at it in the next section when he gives us an example to follow in prayer.
So, here is what I am taking home: too often I am concerned about praying the right words and I am more concerned, when I pray in public, about the people who are hearing my prayer and what they will think of the words that I have chosen than I am about the Person to whom I am actually supposed to be praying to. I need God to remind me that he is my audience and I should just express things that are on my heart. However, I do think that when praying in public on behalf of others, that I need to keep in mind that they are joining me in prayer - I am coming to God with them but speaking on behalf of all of us. This means that I need to remember that God is my primary audience but I must keep in mind the others that are joining with me in prayer. However, I must never use prayer as an opportunity to preach a sermon or impress a crowd! Again, for me, it comes down to motives and since only God to change my motives and my heart, I humbly ask him to do it now.
The key words in this passage are: pray, hypocrites, pagans, reward. The idea of the Father knowing what is done in secret is compared to the idea of the Father knowing the "secret" needs of our heart, even before we express them. Hypocrites who pray on street corners are parallel to and almost put in the same categorie as, pagans who babble. However, the contrast is that the hypocrites are praying in a way to earn human praise while the pagans are praying in a way to try to earn the right to be heard by God. Both of them are condemned by Jesus.
This section is tied to the rest of the sermon by the use of the phrases, "don't be like the hypocrites" and "your Father, who sees what is done in secret, will reward you." The particular "righteous act" that Jesus addresses here is prayer. He teaches that prayer is to be a direct communication between the Father and the person and not a way for a person to score religious points. He also teaches that God already knows what we need before we ask him so the purpose of prayer cannot primarily be to tell God our list of needs and wants. There must be something more. Jesus does not indicate what that is at this point, although he hints at it in the next section when he gives us an example to follow in prayer.
So, here is what I am taking home: too often I am concerned about praying the right words and I am more concerned, when I pray in public, about the people who are hearing my prayer and what they will think of the words that I have chosen than I am about the Person to whom I am actually supposed to be praying to. I need God to remind me that he is my audience and I should just express things that are on my heart. However, I do think that when praying in public on behalf of others, that I need to keep in mind that they are joining me in prayer - I am coming to God with them but speaking on behalf of all of us. This means that I need to remember that God is my primary audience but I must keep in mind the others that are joining with me in prayer. However, I must never use prayer as an opportunity to preach a sermon or impress a crowd! Again, for me, it comes down to motives and since only God to change my motives and my heart, I humbly ask him to do it now.
what is my reward?
Matthew 6:2-4
The key phrases in this passage are: "they have received their reward in full" and "Then your Father, who sees what is done in secret, will reward you." These two phrases will be repeated through out this section. The key word in this passage is "hypocrite" which will also be repeated, always in terms of "don't be like the hypocrites."
Jesus is giving an example of how not to do acts of righteousness to be seen by others. Again, the point is not that we should never be seen to be giving to the needy but our motivation must not be to receive praise from people. Jesus lays it out as a choice: either you can give to the needy to be rewarded by humans or you can give to the needy to be rewarded by the Father. It is a rhetorical choice because the reward that the Father gives is going to be much greater than the praise of other humans. I believe that Jesus is using hyperbole here when he says to not let your left hand know what your right hand is doing. This is consistent with his hyperbole in the previous section when it comes to cutting of a hand or plucking out an eye. He seems to use it to emphasize his point. He is probably using hyperbole as well to describe the giving of the hypocrites. I would have to study the history and practice of that time to know for sure if they actually formed a brass band to precede them as they were on their way to give to the needy.
Here is what I can apply from this passage: First, giving is expected. Jesus does not say to stop giving to the needy but assumes that we will be giving to the needy (v. 2 "when you give..."). I think some people need to hear this message and I know that I need to be reminded constantly. Jesus expects that one of his disciples will make it part of his normal life to give to the needy. Second, this is more about motivation than about secrecy. If my goal is to bring pleasure to my Father then it is not ruined if someone sees me giving and points it out. I've heard of a pastor in the middle of building campaign announcing to his congregation what his pledge was, not to be seen as righteous but to challenge his congregation to be sacrificial in their giving as well. At our church, we made it a bit more anonymous and announced what the leaders had pledged as a total. Thirdly, it is not wrong to be motivated by reward. Jesus clearly teaches that we will be rewarded but we must choose whom we wish to be rewarded by. I can earn the praise of humans, have my name on wings of hospitals or universities (assuming I had enough money to buy the right to have my name there) or I can earn the pleasure of God and have my name written in his book. This teaching does cause me some problems because I believe that we can't earn God's favour but we are given his favour and pleasure by his grace through faith in Christ. So Jesus is not teaching that if you give in secret you are somehow more righteous or that you can earn salvation. But he is teaching that we will be rewarded. The main point is that we must choose whom we want to reward us.
The key phrases in this passage are: "they have received their reward in full" and "Then your Father, who sees what is done in secret, will reward you." These two phrases will be repeated through out this section. The key word in this passage is "hypocrite" which will also be repeated, always in terms of "don't be like the hypocrites."
Jesus is giving an example of how not to do acts of righteousness to be seen by others. Again, the point is not that we should never be seen to be giving to the needy but our motivation must not be to receive praise from people. Jesus lays it out as a choice: either you can give to the needy to be rewarded by humans or you can give to the needy to be rewarded by the Father. It is a rhetorical choice because the reward that the Father gives is going to be much greater than the praise of other humans. I believe that Jesus is using hyperbole here when he says to not let your left hand know what your right hand is doing. This is consistent with his hyperbole in the previous section when it comes to cutting of a hand or plucking out an eye. He seems to use it to emphasize his point. He is probably using hyperbole as well to describe the giving of the hypocrites. I would have to study the history and practice of that time to know for sure if they actually formed a brass band to precede them as they were on their way to give to the needy.
Here is what I can apply from this passage: First, giving is expected. Jesus does not say to stop giving to the needy but assumes that we will be giving to the needy (v. 2 "when you give..."). I think some people need to hear this message and I know that I need to be reminded constantly. Jesus expects that one of his disciples will make it part of his normal life to give to the needy. Second, this is more about motivation than about secrecy. If my goal is to bring pleasure to my Father then it is not ruined if someone sees me giving and points it out. I've heard of a pastor in the middle of building campaign announcing to his congregation what his pledge was, not to be seen as righteous but to challenge his congregation to be sacrificial in their giving as well. At our church, we made it a bit more anonymous and announced what the leaders had pledged as a total. Thirdly, it is not wrong to be motivated by reward. Jesus clearly teaches that we will be rewarded but we must choose whom we wish to be rewarded by. I can earn the praise of humans, have my name on wings of hospitals or universities (assuming I had enough money to buy the right to have my name there) or I can earn the pleasure of God and have my name written in his book. This teaching does cause me some problems because I believe that we can't earn God's favour but we are given his favour and pleasure by his grace through faith in Christ. So Jesus is not teaching that if you give in secret you are somehow more righteous or that you can earn salvation. But he is teaching that we will be rewarded. The main point is that we must choose whom we want to reward us.
Saturday, November 15, 2008
acts of righteousness
Matthew 6:1
Jesus ties "acts of righteousness" to rewards in heaven. The key phrase is not "in front of others" but "to be seen by them." Jesus is not saying that we need to make sure that no one every sees us do an act of righteousness but that our motive is to please God and not to be seen or applauded by others. Too many people have interpretted this to mean that they should never pray in public, that no one should ever know how much they give to charity (although they are most happy to record it on their income tax form), that no one should ever see them perform an "act of righteousness." We need to understand this in the context of the audience to whom Jesus is talking. The would have understood that Jesus was pointing to over the top religious displays. This becomes clear when we get to the passagea about giving: don't announce it with trumpets, don't offer your whole tithe in pennies so that it makes a nice, long clanging sound as it enters the collection box. It is about motive, not about whether or not someone sees us. In fact, I think there is a time to do our "acts of righteousness in public" if it would disciple someone in the spiritual disciplines. If our youth and children never see us practice our faith, how will they every understand how important it is? However, our motive must never be about gaining praise for ourselves but bringing praise to God.
This ties into the previous chapter in that Jesus is again attacking the religiousity of the Jewish system. In the previous chapter, Jesus made it clear that keeping the Law was about the heart and spirit of the Law and not just a strict understanding of the letter of the Law. In this chapter, Jesus makes it clear that it is not enough just to practice religion in order to be seen as religious by others but to pursue God in such a way that we will be rewarded by God and not by other humans.
In essence, this is Jesus' thesis statement for the next section of his sermon. In my translation, acts of righteousness has quotations around it. I wonder if Jesus is being a bit sarcastic here. I wonder if he is saying, "You think your religious acts indicate your righteousness. They don't. True righteousness is... (he explains that in the previous chapter and the rest of this one)." I know that there are times when I go to church or serve the poor or pray or give as an "act of righteousness." I don't even think the motive of pleasing God is the right one. It means that I think that I can somehow earn God's favour by my religious acts. This is the mark of every religion. I think my motive for going to church should be to celebrate a relationship with God that means I don't have to go to church to please him. I think my motive for reading the Bible is to get to know the God who tells me I don't have to read the Bible to please him. I think my motive for doing anything should be love for my Father and my Saviour. The only act of righteousness that pleased God was Jesus. Only as I put myself in him and let him put himself in me will I be pleasing to God.
Jesus ties "acts of righteousness" to rewards in heaven. The key phrase is not "in front of others" but "to be seen by them." Jesus is not saying that we need to make sure that no one every sees us do an act of righteousness but that our motive is to please God and not to be seen or applauded by others. Too many people have interpretted this to mean that they should never pray in public, that no one should ever know how much they give to charity (although they are most happy to record it on their income tax form), that no one should ever see them perform an "act of righteousness." We need to understand this in the context of the audience to whom Jesus is talking. The would have understood that Jesus was pointing to over the top religious displays. This becomes clear when we get to the passagea about giving: don't announce it with trumpets, don't offer your whole tithe in pennies so that it makes a nice, long clanging sound as it enters the collection box. It is about motive, not about whether or not someone sees us. In fact, I think there is a time to do our "acts of righteousness in public" if it would disciple someone in the spiritual disciplines. If our youth and children never see us practice our faith, how will they every understand how important it is? However, our motive must never be about gaining praise for ourselves but bringing praise to God.
This ties into the previous chapter in that Jesus is again attacking the religiousity of the Jewish system. In the previous chapter, Jesus made it clear that keeping the Law was about the heart and spirit of the Law and not just a strict understanding of the letter of the Law. In this chapter, Jesus makes it clear that it is not enough just to practice religion in order to be seen as religious by others but to pursue God in such a way that we will be rewarded by God and not by other humans.
In essence, this is Jesus' thesis statement for the next section of his sermon. In my translation, acts of righteousness has quotations around it. I wonder if Jesus is being a bit sarcastic here. I wonder if he is saying, "You think your religious acts indicate your righteousness. They don't. True righteousness is... (he explains that in the previous chapter and the rest of this one)." I know that there are times when I go to church or serve the poor or pray or give as an "act of righteousness." I don't even think the motive of pleasing God is the right one. It means that I think that I can somehow earn God's favour by my religious acts. This is the mark of every religion. I think my motive for going to church should be to celebrate a relationship with God that means I don't have to go to church to please him. I think my motive for reading the Bible is to get to know the God who tells me I don't have to read the Bible to please him. I think my motive for doing anything should be love for my Father and my Saviour. The only act of righteousness that pleased God was Jesus. Only as I put myself in him and let him put himself in me will I be pleasing to God.
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