An exposition of The Gospel According to Matthew
by David L. Cooper, Th.M., Ph.D., Litt. D.
Installment six

IN THIS SERIES of articles we have come to the discussion of Matthew, chapter 6. As all biblical students know, this portion of the Word is only a part of the "Sermon on the Mount," which covers chapters 5-7. Only when we remember the fundamental principles enunciated by our Lord in the beginning of this message, can we properly evaluate His teachings as found in this chapter. With this in view let me again call attention to the fact that in the "Sermon on the Mount" our Lord issued His manifesto. In other words He proclaimed to His disciples and the multitudes the great, fundamental principles for which He stood and which are true today, just as they were at the time when He spoke them. Moreover, we must remember that Jesus had, much earlier in His ministry, taught the necessity of the new birth and of one's living the spiritual life in the strength which God supplies. We must remember these facts in order properly to evaluate any utterance which is found in this sermon. As we have already noted, our Lord in the Beatitudes placed emphasis upon the spiritual condition of the heart.

If one should be required to give the text of this sermon, one would find it in 5:20. "For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven." The type of righteousness with which the people were confronted every day was that which was maintained by the scribes and the Pharisees. A study of the gospel records shows that, as a rule, emphasis by the religionist of that day and time was placed upon the external and ceremonial side of religion with little thought of or attention given to the inner spiritual life of the individual. Thus our Lord emphasized the fact that the type of righteousness which God expects of men is on a much higher plane than that on which the religionists of His day lived.

Continuing His method of contrasting what they had seen and heard with the high principles of ethics and morals for which He stood, our Lord (chapter 6:1-4) gave instructions regarding actions which He termed "righteousness," warning men not to make gifts or donations to be seen of men; for, in the event that they do, they will get no reward from God. Moreover, He warned men against doing as the hypocrites did, who stood in the synagogues and on the street corners sounding a trumpet after they had given some mere pittance of charity to the poor. Our Lord declared that they had already received their reward--the praise and the glory of men--when they do it in order to be seen of men. On the contrary He urged His disciples to do their acts of righteousness and charity in a silent, unseen manner, without letting others know what they have done. The Father sees in secret and will reward all genuine acts of kindness, love, and righteousness.

The next item which our Lord took up in His discourse was the matter of prayer. His hearers were in the habit of seeing the Pharisees and the hypocrites standing in the synagogues and on the corners of the street as they offered long prayers. It was evident to all observant ones that they went into these public places and offered these prayers in order that they might be seen of men who, misunderstanding the real motives, would declare that they were very godly and pious. Concerning them our Lord likewise declared that they have received all the reward that they are to get. God understands the heart and knows the motives that prompt every action.

In our Lord's condemning the prayers of the scribes, Pharisees, and hypocrites, He was not condemning public prayers. The thing which He censured was the hypocritical manner in which they prayed. If anyone offers prayers just to be heard by and seen of men, such petitions will go no higher than the ceiling. God delights to see and hear prayers that ascend from sincere, believing, trusting hearts.

According to verse 6 our Lord urged people to enter into their closets and pray to God in secret. Then they will be natural, there being no occasion for a desire to use eloquent language or to appear to be different from what one is. He likewise warned them against making vain repetitions as Gentiles do. In various false religions and heathen cults this idea seems to dominate--the longer the prayers and the oftener they are repeated, the more efficacious they become. God appreciates one simple request coming from the heart of a sincere person more than the same petition being repeated millions of times and not coming from the heart. Neither does one have to repeat his petitions in order to receive an answer. We are to come to God in simple faith--just as a little child does to his earthly father. There is neither room nor place for formalism and ceremonialism in prayer. Though God knows that we need certain things, we are to bring these matters to him in prayer. It is His good pleasure that we remind Him of these things in the spirit of faith and of gratitude and in anticipation.

In verses 9-15 our Lord taught His disciples how they should pray. This is a very short petition. The requests are put in plain, simple language. There are no repetitions. There is no idea of formalism, but there is the freedom which is born of knowledge of an access to God and faith in Him. The various things which Jesus mentions should be in the prayers of all God's people. In other words they should pray for these things daily.

The petition begins with the words: "Our Father who art in heaven, Hallowed be thy name." An examination of the prayers of the New Testament leads one to the conclusion that we should address God the Father through the Lord Jesus Christ, praying in the power of the Holy Spirit. There are a few exceptions to this general rule. For instance, Stephen prayed to the Lord Jesus, who had appeared to him in vision at the time of his being stoned. The facts that this vision was granted and that the Lord Jesus appeared to him justified Stephen's departure from the normal manner of approaching Deity in prayer. It seems wisest--at least to me to follow the general rule that is set forth in the Scriptures. Jesus here taught His disciples to approach God calling Him "Father." At that time they did not pray in the name of the Son. But on the very night on which Jesus was betrayed, He taught His disciples to approach the Father in His name. Since our Lord has given us these instructions, we should be very careful to observe them, delighting in His way.

We are to pray that God's name be held in reverence and in awe--"Hallowed be thy name."

We likewise should pray "Thy-kingdom come. Thy will be done, as in heaven, so on earth." It is clear from this petition that He was speaking of the great millennial kingdom when He mounts the throne of David and establishes a reign of righteousness and truth throughout the entire world. As stated in a former article in this series, our Lord in the "Sermon on the Mount" was going in the same groove, figuratively speaking, in which David went in Psalm 37. The king urged the people to dwell in the land of Palestine, to develop and grow in the spiritual life, and to wait for the coming of Jehovah, at which time the wicked shall be destroyed from the world and the righteous and meek shall inherit the land. Our Lord came in fulfillment of definite predictions and established the kingdom of heaven upon earth, as set forth in the parables of the thirteenth chapter of Matthew. In this Christian Dispensation only a mere handful, comparatively speaking, have accepted the Lord Jesus Christ and are endeavoring to honor and glorify Him in word, deed, and life. Those who are regenerated may, by the power of the Spirit of God, carry out the high principles set forth here in the "Sermon on the Mount." But only the regenerated ones, strengthened and, fortified by the Holy Spirit, can carry out such high ideals. When our Lord returns, however, binds Satan, lifts the curse from the earth, and establishes His reign of righteousness, the high principles set forth in this sermon will be the general practice of all mankind. The people living then, of course, being regenerated and being strengthened of God's spirit, will be able to carry out these lofty teachings. We who are in the kingdom of heaven should pray very earnestly that the time may speedily come when the Lord Jesus Christ will return, set up His kingdom of glory and reign in righteousness.

This teaching is in perfect alignment with the prophetic outline of Messiah's redemptive career as is set forth by the various Old Testament prophets. For instance, in Isaiah 61:1-3 we see, in vision, the Lord Jesus Christ engaged in the personal ministry of proclaiming the gospel, of saving souls, of announcing the year of Jehovah's favor (Christian Dispensation), the day of vengeance of our God (the Tribulation Period), the conversion of Israel, and her being appointed to positions in His kingdom, during which time God will be glorified throughout the World. We who now live during this "year of Jehovah's favor," the Christian Dispensation, are to pray that God's kingdom may come (the millennial reign of our Lord) and that His will may be done upon earth just as it is accomplished in heaven. Our Lord taught us also to pray for our daily bread. Our heavenly Father gives us sunshine and rain and fruitful seasons in answer to the prayers of His faithful people. It is one of His wise provisions for us that we ask, not only for food for ourselves, but for the whole world. In answer to such petitions the Lord is constantly giving us our sustenance.

We are also instructed to pray for the forgiveness of our sins, as we have forgiven those who have sinned against us. The one who has an unforgiving spirit cannot reasonably ask the Lord to forgive him and make him stand approved in His sight. This is true, even during the period of grace in which we are now living. The attitude that people take toward others automatically determines His attitude toward them. This fundamental principle is set forth in Psalm 18:25,26. It was likewise enunciated by our Lord later in His ministry, as we see in Matthew 18:21-35. But we must bear in mind that even with the redeemed, the house of God, judgment begins first. Our sins have all been washed away in the blood of Christ. The sin question has been settled once and for all so far as the believer is concerned, but his attitude and actions require chastisement often. Every son whom the Lord receives He chastens, we are told in Hebrews. It is this phase of truth that Jesus had in mind in mentioning this fact.

The final petition that is found in this model prayer is one to the effect that we should pray that we may not be led into temptation but be delivered from the evil one. God is able to deliver us, but His dealing with us is contingent upon and conditioned by our willingness to allow Him to control in our lives. Some of the ancient authorities conclude this petition with the words, "For thine is the kingdom, and the power, and the glory, forever. Amen." The Revised Version calls our attention to the fact that this doxology is not found in the best and oldest manuscripts. Hence with verse 13 this model petition closes.

It is followed, however, by the warning that even the children of God must forgive others their trespasses; otherwise their heavenly Father will not forgive them; that is, He will hold His people to a strict account for their trespasses and will punish them, chastening them for their intolerant spirit. This principle, of course, pertains only to this life, since their sins are washed away in the blood of Christ and forgiven forever. If then we who are regenerated and born again forgive others their trespasses freely, as we have been forgiven, we shall avoid this chastisement concerning which the writer to the Hebrews spoke.

The matter of fasting comes up in verses 16-18 for consideration. The hypocrites of our Lord's day disfigured their countenances in order that they might appear to men to fast. Jesus gave instruction that we, when we fast, should wash our faces and anoint ourselves in order that we might not appear to others to be engaged in such a season of fasting. We should do this in secrecy in order not to appear to men to be fasting. The Lord sees and knows the motives prompting every act and will reward accordingly. It is proper and right that the people who choose to fast and pray do so. This is an optional matter with them and not one that is enjoined by commandment.

Our Lord dealt with the matter of the laying up of treasures, as we see in verses 19-21. Earthly treasures which men store up are perishable. They have to lie down, die, and leave them. Only those things that are stored up in the form of service to Christ and to our fellowmen because of Christ will abide as eternal realities. We are therefore urged to lay up our treasures in heaven by engaging in spiritual activities for God.

In verses 22 and 23 our Lord declared that the lamp of the body is the eye and that, if the eye be single, the whole body is full of light. If on the contrary the light that is in one is darkness, the body is full of darkness. Wrong motives and desires obstruct the vision and blind the eyes. One must have an eye single to the glory and honor of God. Under those conditions one will have spiritual insight and vision, which one can have under no other conditions.

In verses 24-34 our Lord called attention to the fact that no one can serve two masters. We may serve either God or mammon. But one cannot serve both. One must make the decision whether or not one will serve God with all his heart, soul, mind, strength, and body, or serve the devil. As to whom a person will serve is the paramount question of life. This should be settled in childhood. When one has accepted Christ and God, one should yield one's life to the Lord, trusting Him for everything that pertains to life and godliness.

To those who accept the Lord Jesus Christ, He gives the admonition that they are not to be anxious about anything. Worry and anxiety will do good to no one. One can-not by worry change his physical condition and add one cubit to his height.

Then, in one of the loftiest flights of language, our Lord showed that God, our Father, takes care of the birds and that we are of more value than many sparrows. It is He who, clothes the fields with grass, and He who makes the lilies of the field grow.

He is the God of all nature and is amply providing for all. In faith we are to trust Him and let Him solve our problems.

It is for us to "seek . . . first his kingdom and his righteousness." In this connection He assures us that "all these things shall be added unto you." Having a sufficiency for all things is the occasion of evil. When we have everything for which we could possibly long, faith and trust are crowded out. It is a good thing for us to have to trust God, who has promised to supply all our needs. If we do this, "our heart shall rejoice in him, Because we have trusted in his holy name."

"There's a wideness in God's mercy,
Like the wideness of the sea:
There's a kindness in his justice,
Which is more than liberty.
"There is welcome for the sinner,
And more graces for the good;
There is mercy with the Saviour;
There is healing in his blood.
"For the love of God is broader
Than the measure of man's mind;
And the heart of the Eternal
Is most wonderfully kind.
"If our love were but more simple,
We should take him at his word;
And our lives would be all sunshine
In the sweetness of our Lord."