Founders Baptist

Introduction: 
The way Matthew ends the sermon on the mount is purposeful. 
There are no throwaway lines in Scripture. 
It has purpose from a literary point of view. 
The formula, “When Jesus had finished” is used by Matthew to mark the end of five major discourses in this gospel account (7:28, 11:1, 13:53, 19:1, 26:1). 
It also has purpose from a theological point of view. 
It is theologically significant because he follows those words with a description of how the sermon on the mount affected the people who heard it. 
He doesn’t just tell us that the sermon was over; he tells us the impression left upon the crowds who heard the sermon. 
FOR MATTHEW, AND FOR US, THERE IS SOMETHING IMPORTANT TO BE GATHERED FROM HOW THE SERMON AFFECTED ITS HEARERS. 
I’ve often thought about it — what would it have been like to hear Jesus preach? 
What would it have been like to have encountered my Lord when He was on earth? 
Every indication that we get in Scripture points us to two paradoxical impressions. 
TO ENCOUNTER JESUS WAS TO ENCOUNTER A MAN. 
There was something about Him that made like Him like everyone else. He was normal. He was truly human. 
TO ENCOUNTER JESUS WAS TO ENCOUNTER A MAN LIKE NO OTHER. 
There was something about Him that made him unlike anyone who had ever lived. 
This second impression Scripture explains for us. Scripture goes on to informs us, that when you met with Jesus you were meeting with Yahweh. Here was Immanuel; God with us. Our Creator on earth in human flesh. 
Tonight, we finish the sermon on the mount by considering the affect that the sermon had on the people who heard it, and the message that is communicated to us by that response. 
 
 
 
 • WHAT MOST AFFECTED HIS HEARERS 
The first thing we note is what was most left with this people when they finished listening to the sermon. 
 • THEY WERE POWERFULLY AFFECTED 
This is the first thing that Matthew leaves with us. The crowds were “astonished” at his teaching. 
This was the general affect. This was not something that one or two, or a handful of people, would have said was the affect of the sermon. This was what was left with the crowds. 
ἐκπλήσσω Att. ἐκπλήττω MPol 7:3; 1 aor. ἐξέπληξα; in NT (and LXX) only in pass.—impf. ἐξεπλησσόμην; 2 aor. ἐξεπλάγην (Hom. et al.; LXX, TestSol; TestAbr A 3 p. 80, 13 [Stone p. 8]; TestJob; ApcrEzk [Epiph. 70, 12]) to cause to be filled with amazement to the point of being overwhelmed, amaze, astound, overwhelm (lit. strike out of one’s senses), act. τινά someone (Appian, Mithrid. 116 §566; Ammonius Hermiae in Aristotle, Lib. de Interpr. p. 66, 6 Busse τὸν ἀκροατήν; Jos., Bell. 7, 419) B 1:3 (Himerius, Or. 39 [=Or. 5], 7 of an ‘overwhelming’ sight).—Pass. in act. sense be amazed, overwhelmed w. fright (Dio Chrys. 80 [30], 12) οἱ μαθηταὶ ἐξεπλήσσοντο σφόδρα the disciples were terribly shocked Mt 19:25; Mk 10:26; or wonder (Dio Chrys. 71 [21], 14; SIG 1168, 46 [IV b.c.]; Jos., Ant. 8, 168; 17, 110;142) Mt 13:54; Mk 6:2; 7:37; Lk 2:48 the parents of Jesus were dumbfounded; MPol 7:3. W. the reason given: ἐπί τινι at someth. or someone (X., Cyr. 1, 4, 27 ἐπί τῷ κάλλει; Dio Chrys. 29 [46], 1; Aelian, VH 12, 41) Mt 7:28; 22:33; Mk 1:22; 11:18; Lk 4:32; 9:43; Ac 13:12; B 7:10; 16:10.—M-M. 
People were ENORMOUSLY moved by what they heard. 
There was a sense of power. 
It was power felt in their own person. 
It was amazing. It was moving. It was SOMETHING UNLIKE ANYTHING THAT THEY HAD EVER HEARD. 
John MacArthur —"Ekplēssō (were amazed) literally means to be struck out of oneself, and was used figuratively of being struck in the mind, that is, of being astounded or beside oneself. The crowd was totally dumbfounded by the power of what Jesus said. They had never heard such comprehensive, insightful words of wisdom, depth, insight, and profundity. They had never heard such straightforward and fearless denunciation of the scribes and Pharisees or such a black and white presentation of the way of salvation. They had never heard such a fearful warning about the consequences of turning away from God. They had never heard such a powerful and demanding description of true righteousness or such a relentless description and condemnation of self-righteousness.” 
 • THEY WERE POINTEDLY AFFECTED 
And we are not left to wonder about what was most striking to them. The Spirit of God tells us. 
Jesus was teaching them as ONE WHO HAD AUTHORITY. 
“authority having” with ἐξουσίαν placed for emphasis. 
Authority is what stood out to them. 
His teaching was unlike the scribes.

Introduction:
The way Matthew ends the sermon on the mount is purposeful. 
There are no throwaway lines in Scripture.
It has purpose from a literary point of view.
The formula, “When Jesus had finished” is used by Matthew to mark the end of five major discourses in this gospel account (7:28, 11:1, 13:53, 19:1, 26:1).
It also has purpose from a theological point of view.
It is theologically significant because he follows those words with a description of how the sermon on the mount affected the people who heard it.
He doesn’t just tell us that the sermon was over; he tells us the impression left upon the crowds who heard the sermon.
FOR MATTHEW, AND FOR US, THERE IS SOMETHING IMPORTANT TO BE GATHERED FROM HOW THE SERMON AFFECTED ITS HEARERS.
I’ve often thought about it — what would it have been like to hear Jesus preach?
What would it have been like to have encountered my Lord when He was on earth?
Every indication that we get in Scripture points us to two paradoxical impressions.
TO EN

The Man Is Different | Matthew 7:28-29

Introduction: 
The sermon on the mount ends with a contrast. 
The contrast serves as an encouragement for one kind of person, and the strongest possible warning for another. 
It is a closing statement that makes clear that we all must examine ourselves. 
“EVERYONE WHO HEARS THESE WORDS OF MINE” — Jesus said. 
That now includes us as much as it included the people who heard Him the first time. 
WE HAVE HEARD HIS WORDS. 
WE WILL HEAR HIS WORDS. 
We have heard His Words, not just in this sermon, but in the 66 books we hold in our hands. 
Many of us have heard His Words in countless sermons, over many years. 
What He describes, through contrast and illustration, could not be more serious. 
Our souls are at stake. 
Our eternity is at stake. 
What He describes is what happens when His words are not responded to with obedient faith — when someone does not genuinely believe in Him. 
What happens is disaster — IN THE END. 
DESTRUCTION COMES IN THE END. 
Today we consider how to avoid final destruction. 
ESV Matthew 10:28 And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell. 
There is a way that leads to life and there is a way that leads to destruction, how can we be sure that we avoid final destruction. 
Today we identify three choices that are vital if we are to be spared from that destruction. 
 
 
 
 
 • DO NOT DISMISS THE DAY 
“Therefore” – LSB 
“Everyone THEN” – ESV 
The conjunction οὖν means “therefore, then, and, accordingly.” 
It connects these finals words with what Jesus has been talking about. These are the closing words of an extended exhortation to believe. 
And they are the second WARNING about self-deception. 
Jesus has told us that IN THE END there will be those who professed to know Him, who were active in His name, who were associated (at the very least in their own minds) with powerful things that took place in His name, AND YET HE WILL REVEAL THAT THEY WERE LOST. 
They were lost all along. 
Their words were empty words. 
They professed to know Jesus, but Jesus never knew them. 
They had orthodox words, but did not have the Spirit of God, were not reconciled to God, did not know the forgiveness of their sins, were not regenerate, and did not possess eternal life. 
THEY WERE SELF-DECEIVED BY EMPTY WORDS. 
They discovered this at the end of the age. 
WHAT JESUS HAS JUST WARNED ABOUT IS BEING LOST IN THE END. 
WHAT JESUS HAS JUST WARNED ABOUT IS A DAY OF FINAL JUDGMENT. 
WHAT HE HAS WARNED ABOUT ARE PEOPLE WHO ARE SHOCKED IN THE END BECAUSE OF MISPLACED CONFIDENCE REGARDING ASSURANCE OF SALVATION. 
HE IS SPEAKING OF THE DAY WHEN LOST PEOPLE WILL BE DISMISSED FROM HIS PRESENCE. 
It is that same day that our verses are addressing. 
THEREFORE — In light of two gates, two ways, two groups of people, two destinations, two kinds of fruit, AND THE DAY THAT WILL JUDGE IT ALL — EVERYONE WHO HEARS THESE WORDS OF MINE...

Introduction:
The sermon on the mount ends with a contrast. 
The contrast serves as an encouragement for one kind of person, and the strongest possible warning for another.
It is a closing statement that makes clear that we all must examine ourselves.
“EVERYONE WHO HEARS THESE WORDS OF MINE” — Jesus said.
That now includes us as much as it included the people who heard Him the first time.
WE HAVE HEARD HIS WORDS.
WE WILL HEAR HIS WORDS.
We have heard His Words, not just in this sermon, but in the 66 books we hold in our hands.
Many of us have heard His Words in countless sermons, over many years.
What He describes, through contrast and illustration, could not be more serious. 
Our souls are at stake.
Our eternity is at stake.
What He describes is what happens when His words are not responded to with obedient faith — when someone does not genuinely believe in Him. 
What happens is disaster — IN THE END. 
DESTRUCTION COMES IN THE END.
Today we consider how to avoid final destruction.
ESV

How To Avoid Final Destruction | Matthew 7:24-29

The Vengeance & Judgment of God | 2 Thessalonians 1:7-10

The Vengeance & Judgment of God  | 2 Thessalonians 1:7-10

Final words… the last moments of your life… your last breath on this earth. Maybe you have contemplated what you might say. How would you use those last breaths? 
 
Isn’t it interesting that no one ever shares their bank account information, or their wifi password with those final breaths. 
 
- DO people use those final breaths to ask a question? 
- To state their desires? 
- To recite their regrets? 
- Typically, they leave behind all that is pointless in life and seek to communicate what they want their loved ones TO KNOW. 
- You want them to KNOW how you care for them so they will never forget it. You want them to KNOW how thankful you are for them. 
- Essentially, you would probably say, “if you know nothing else about me, KNOW THIS!” 
 
How do I know? What’s the last thing you say before you leave on a plane to your loved ones? 
 
 
Because when you are leaving behind your last words… your last communications. You tend to center on what is lasting and what is of most importance to you. You try to offer the purest thoughts and intentions of your heart toward those you leave behind. Because it's the last thing they will remember from you and they will never forget it. 
 
And that is what John aims to do as we look at the finale of this letter. 
 
- Daron Roberts was preaching to 1 thessalonians this morning at our new church plant. And he began by stating that Satan's chief goal is to cast doubt in the life of a Christian. He seeks to trip you up, keep you on the ground, vulnerable to his schemes. To keep you confused by casting doubt into your MIND. And he highlighted three areas he wants to sow doubt in the life of a christian. 
- Doubt in the leadership of the church 
- Doubt in Your doctrine. 
- Doubt in God’s work in you 
 
So just as you might offer your final declarations and affirmations to your children on you death bed. John seeks to do the same here in this letter. Even throughout this letter he continually calls the readers of this letter “Little children”. 
 
So he seeks to bolster the mind and heart of the reader by leaving them with what he wants them to KNOW so that they won’t be carried off by the schemes of the evil one. 
 
 
- Thematically, this is 
- This is like the ABC’s of Christianity. The undeniable, incontrovertible facts. This is like gravity, this is like physics of What christians need to know. 
 
One other thing I want to point out before we dive into our passage, is that Joh uses a less linear style of argumentation. Therefore, much of what he states in this finale, ha already been fleshed out and illustrated in the previous chapters. So as we analyze each phrase, we will be jumping back and forth through the letter to gain a more clear picture of what he means. 
 
- Exegetical keys 
- Change from 3rd person singular in v19 to 1st person plural (we) 
 
Plural noun 
In this finale to the letter, John anchors our faith with Three relational certainties and a strategic response to them.

Final words… the last moments of your life… your last breath on this earth. Maybe you have contemplated what you might say. How would you use those last breaths? 

Isn’t it interesting that no one ever shares their bank account information, or their wifi password with those final breaths. 

- DO people use those final breaths to ask a question?
- To state their desires?
- To recite their regrets?
- Typically, they leave behind all that is pointless in life and seek to communicate what they want their loved ones TO KNOW. 
- You want them to KNOW how you care for them so they will never forget it. You want them to KNOW how thankful you are for them. 
- Essentially, you would probably say, “if you know nothing else about me, KNOW THIS!”

How do I know? What’s the last thing you say before you leave on a plane to your loved ones?  


Because when you are leaving behind your last words… your last communications. You tend to center on what is lasting and what is of most importance to you. Yo

Aaron Wragg: What Christians Need to Know | 1 John 5:18–21

Good morning, please open your Bible to the Gospel of John chapter 1. We will focus on verses 16-18 this morning but we will read starting in v. 1. The first 18 verses form a complete literary unit, a prologue in John’s Gospel, and reading it complete and briefly examining it, will provide context. The Word of God says [READ] Let’s pray. 
In the fallen world in which we live we are used to scarcity and want. We realize we cannot get all we’d like, even if what we want is good, because there is simply not enough of it. We can be disappointed at the lack of resources and tempted to be cynical about it if we’re not careful. We realize nothing can be renewed or replenished indefinitely. In one of my physics classes in college, our professor explained the impossibility of a perpetual motion machine, a fancy name for something that can keep on going forever without any need for gas, electricity, or some form of energy. Basically, a machine that will give you something out of nothing. It’s quite impossible, but our teacher went on to say people still try to invent these machines and patent them. The patent office is smart though, they ask for a working model, “if you bring me a machine that actually works without any input, let’s talk.” People will probably continue trying and will invariably fail, because there is only one being capable of creating things out of nothing. And that is God Almighty. Gen. 1:1 says, “In the beginning, God created the heavens and the earth.” He alone speaks things into being. In Gen. 1:3 “God said, ‘Let there be light’” and what happened? There was light. Psalm 33:6 says, “By the word of the LORD the heavens were made, and by the breath of his mouth all their host.” God is the unmatched Creator of all things. He creates beautiful and wonderful things out of nothing. Even pagans who don’t know God will ask: How did the universe begin? How did we get here? In their ignorance, they will often arrive at incorrect and even wild explanations, but they come up with something that explains everything around them. By New Testament times, the Greeks had developed the concept of Logos, a literal Greek term. One commentator explains the Greek understanding of Logos this way, “it denoted something like the soul of the universe. It was creative energy…the creative force in nature.” To be clear, this was the realm of philosophers, not of everyday people in New Testament times. But the concept of Logos had permeated the culture, just as today everyone is familiar with the concept of evolution, even when most of us thankfully do not know the particulars of the theory. The reason to bring up the Greek concept of Logos, is that the Apostle John wrote his Gospel in Greek, not only for Jews, but also for Gentiles. And right at the beginning of his gospel, John bridges the two worlds of Jew and Gentile by writing in v.1 “In the beginning was the Word [Logos]” What should this phrase transports us to? To Genesis 1:1 “In the beginning God…”. And though we go from the Gospel of John all the way back to Genesis, we actually don’t stay there. In John we go back even further. In Genesis 1:1 there is a definite event described: “In the beginning God created the heavens and the earth.” But in John 1:1 “In the beginning was the Word” The verb “was” denotes being without a starting point. It doesn’t matter how far back you push the “in the beginning” of John 1, the Logos was already there. John is not using Logos in the Greek sense, which was developed by pagan philosophers. John didn’t need to borrow the pagan sense, for the Hebrew Scriptures had a rich history and a strong concept for the Word of the Lord. We read in Gen. 1:3 “And God said, ‘Let there be light’, and there was light”, and we also read Psalm 33:6 “By the word of the LORD the heavens were made, and by the breath of his mouth all their host.” So, while John didn’t need the Greeks to talk about the Word, he purposely chose a term that would speak to the Greco-Roman world, be it philosopher or lay person, in addition to the Jews.

Good morning, please open your Bible to the Gospel of John chapter 1. We will focus on verses 16-18 this morning but we will read starting in v. 1. The first 18 verses form a complete literary unit, a prologue in John’s Gospel, and reading it complete and briefly examining it, will provide context. The Word of God says [READ] Let’s pray.
In the fallen world in which we live we are used to scarcity and want. We realize we cannot get all we’d like, even if what we want is good, because there is simply not enough of it. We can be disappointed at the lack of resources and tempted to be cynical about it if we’re not careful. We realize nothing can be renewed or replenished indefinitely. In one of my physics classes in college, our professor explained the impossibility of a perpetual motion machine, a fancy name for something that can keep on going forever without any need for gas, electricity, or some form of energy. Basically, a machine that will give you something out of nothing. It’s qui

Gerardo Ortiz: Christ Riches | John 1:16-18

The Behavior of A Healthy Church | Philippians 1: 27-30

Post Conversion Responsibilities | Acts 14:21-23

Introduction: 
The truth of God not only requires forming judgments. 
The truth of God makes us conscious of our need. 
We form judgments. 
We desire that our judgments be godly. 
To whom will we look for the wisdom needed for those godly judgments? 
The answer is that we should look to God. 
And more than the knowledge that we should look to God for that wisdom, is the knowledge that God has already anticipated that in Scripture and has called us to seek Him for that very wisdom. 
More than that, God has given promises regarding that wisdom, promises that apply to EVERYTHING else in the Christian’s life. 
We have all sufficiency in Jesus Christ, yet our Father has designed that we access that sufficiency, we experience all that God has supplied for us for life and godliness, by SEEKING Him for it. 
PRAYER IS NECESSARY TO THE LIVES THAT WE ARE CALLED TO LIVE AS BELIEVERS. 
Prayer IS AN ORDAINED MEANS by which God supplies for us what is needed every day, in every situation. 
The result of a prayerless life is a lean life. 
THAT IS TRUE OF THE INDIVIDUAL. 
THAT IS TRUE IN OUR FAMILIES. 
THAT IS TRUE IN OUR CHURCHES. 
That is true in matters of judgment, matters over which we make decisions, the daily needs that we have in the physical realm, and any other realm we want to consider. 
WE HAVE NOT BECAUSE WE ASK NOT. 
It is not surprising, then, as Jesus brings this sermon to a close that immediately after He tells us that importance of judging in a way that is not judgmental — including the need to discern where our ministry efforts are not to continue to be invested — that we are taught to seek God for what we need. 
Does your knowledge of all that you have heard in this sermon — including what we have just been taught about a judgment that is not judgmental — including what have just been taught about the need for discernment — DOES THIS DRIVE YOU TO SEE HOW INADEQUATE YOU ARE IN YOURSELF? 
DOES IT IMPART TO YOU AND ALMOST DESPARATE SENSE OF THE NEED FOR HELP? 
If it doesn’t, you really haven’t heard it rightly. 
If it does, then Jesus now tells us what to do about that. 
HE TELLS US THAT WE MUST SEEK GOD FOR ALL THAT WE NEED. 
This morning we see that our Lord gives us three reasons why we must seek our Father for all that we need and trust His name for our supply. 
 • GOD COMMANDS US TO SEEK HIM BASED ON HIS FAITHFULNESS (vs.7) 
Something that should encourage us is the fact that God doesn’t just INVITE us to seek Him for what we need. He COMMANDS us to seek Him for what we need. These are imperatives. 
Can you imagine anything more gracious? 
The God who needs NOTHING, commands His creatures who depend on Him for EVERYTHING, to seek Him for what they need. 
That is, He commands us in love. He doesn’t command us because He needs us, but because we need Him. 
THIS IS SOMETHING THAT SATAN HAS LIED ABOUT FROM THE VERY FIRST TEMPTATION. 
He wants us to believe that God’s commands to the creature are for the purpose of impoverishing the creature. He wants us to believe that God is keeping something from us that we would benefit from. 
In truth, our God is generous with His creatures. His commands represent what is best according to His glory, but at the same time, what is best for His creatures. His commands enrich us, they don’t impoverish us. 
HE IS COMMANDING US TO SEEK HIM IN FAITH BECAUSE HE IS READY TO GIVE. 
Obedience to these commands REQUIRES FAITH. 
We don’t seek God rightly, and we don’t seek God EFFECTUALLY, unless we seek God TRUSTING HIM. 
If we know His character, then we know He’s trustworthy — He’s faithful. 
ESV Psalm 9:10 And those who know your name put their trust in you, for you, O LORD, have not forsaken those who seek you. 
Our Lord gives us three imperatives — each imperative referring to the exact same thing (prayer), followed by three important words. 
“Ask, and it will…” 
“Seek, and you will…” 
“Knock, and it will…” 
Our Lord is not putting obedience to these commands into the category of something that MIGHT follow our obedience, but rather, into the category of something that WILL FOLLOW our obedience. 
IF WE PRAY, AS HE COMMANDS US TO PRAY, WE WILL RECEIVE WHAT WE ARE SEEKING. 
In fact, there are three things about these commands we need to take note of. 
 • THESE ARE COMMANDS LIMITED TO A PARTICULAR PEOPLE 
The larger context, looking at the Sermon on the Mount and this section, makes plain that these commands, and therefore the promises, are limited to the children of God — to true disciples. 
Earlier, when our Lord taught us not to be anxious, He made a distinction between what we KNOW OUR FATHER KNOWS ABOUT OUR NEEDS, and the Gentiles who seek eagerly for all these things. 
These promises do not belong to the whole human race. These promises belong to the redeemed human race. 
Question: Do these promises belong to you? Do you have the capacity, because you are a child of God, to obey these commands? 
 
 • THESE ARE COMMANDS LEADING TO PROMISED RESULTS

Introduction:
The truth of God not only requires forming judgments. 
The truth of God makes us conscious of our need.
We form judgments.
We desire that our judgments be godly.
To whom will we look for the wisdom needed for those godly judgments?
The answer is that we should look to God.
And more than the knowledge that we should look to God for that wisdom, is the knowledge that God has already anticipated that in Scripture and has called us to seek Him for that very wisdom.
More than that, God has given promises regarding that wisdom, promises that apply to EVERYTHING else in the Christian’s life.
We have all sufficiency in Jesus Christ, yet our Father has designed that we access that sufficiency, we experience all that God has supplied for us for life and godliness, by SEEKING Him for it.
PRAYER IS NECESSARY TO THE LIVES THAT WE ARE CALLED TO LIVE AS BELIEVERS.
Prayer IS AN ORDAINED MEANS by which God supplies for us what is needed every day, in every situation.
The result of a praye

Seeking Your Father & Trusting His Name | Matthew 7:7-11

Introduction: 
This morning we began looking at FOUR CHARACTERISTICS OF A JUDGMENT THAT IS NOT JUDGMENTAL. 
The first characteristic we saw was this: 
GODLY JUDGMENT IS GENEROUS (vs.1-2) 
THERE IS A KIND OF JUDGMENT TO AVOID (vs.1) 
THERE IS A KIND OF JUDGMENT TO BE AVOIDED (vs.2) 
 And now, beginning in verse 3, we see what is necessary to avoid those judgments. 
GODLY JUDGMENT IS HUMBLE (vs.3-4) 
The reason godly people are generous in their judgments is because they are very much aware of God’s mercy to their own lives. 
Our dealings with other people will manifest how we think about our own relationship to God. 
If we think our relationship to God is explained by the uprightness of our own performance, we will look DOWN upon others. 
If we know that our relationship to God is explained by AMAZING GRACE AND MERCY, then we will have COMPASSION upon others. 
The illustrations here are taken from the world of the carpenter. What is pictured is simple, but it is powerfully instructive. 
The person who is censorious, who is critical of their brother in a way that lacks generosity, also lacks humility. This lack of humility shows up in two ways. 
THE ABSENCE OF HUMILITY ON DISPLAY BY WHAT WE SEE (vs.3) 
Pride is characterized by exaggerating what is wrong in someone else’s life, and ignoring, denying, minimizing what is wrong in my own life. 
What is in my brother’s eye, in this illustration, is a speck. 
κάρφος, ους, τό (Aeschyl., Hdt. et al.; Gen 8:11) a small piece of straw, chaff, or wood, to denote someth. quite insignificant, speck, splinter, chip 
What is in the accuser’s eye is a log. 
δοκός, οῦ, ἡ (s. δέχομαι) (Hom. et al.; ins, pap, LXX; Jos., Bell. 3, 214f, Ant. 14, 106; loanw. in rabb.) a piece of heavy timber such as a beam used in roof construction or to bar a door, beam of wood 
AND WHAT OUR LORD DESCRIBES IS A BLINDNESS. 
The ONLY SIGHT WE POSSESS has to do with what is wrong in SOMEONE ELSE’S LIFE. 
The BLINDNESS WE KNOW has to do with what is wrong in OUR OWN LIFE. 
IN WHAT SENSE ARE TALKING ABOUT SPECKS AND BEAMS? 
WE ARE TALKING ABOUT SIN ISSUES. 
We take a sin issue in someone else’s life (at least according to our estimation), and we treat it like a major issue, when it is in fact LESS SERIOUS than an issue we are unwilling to deal with in our own life. 
THE SPECK IS A LESS SIGNIFICANT ISSUE OF SIN, AND THE BEAM IS A MORE SIGNIFICANT ISSUE OF SIN. 
NOTE: This is one thing that often characterizes legalism. It acts as if all sin is the same, and then picks and chooses what it wants to enforce. 
ESV Matthew 23:23 "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. 
All sin is serious. 
All matters for obedience matter. 
But there ARE weightier matters in the law.

Introduction:
This morning we began looking at FOUR CHARACTERISTICS OF A JUDGMENT THAT IS NOT JUDGMENTAL.
The first characteristic we saw was this:
GODLY JUDGMENT IS GENEROUS (vs.1-2)
THERE IS A KIND OF JUDGMENT TO AVOID (vs.1)
THERE IS A KIND OF JUDGMENT TO BE AVOIDED (vs.2)
 And now, beginning in verse 3, we see what is necessary to avoid those judgments.
GODLY JUDGMENT IS HUMBLE (vs.3-4)
The reason godly people are generous in their judgments is because they are very much aware of God’s mercy to their own lives.
Our dealings with other people will manifest how we think about our own relationship to God.
If we think our relationship to God is explained by the uprightness of our own performance, we will look DOWN upon others.
If we know that our relationship to God is explained by AMAZING GRACE AND MERCY, then we will have COMPASSION upon others.
The illustrations here are taken from the world of the carpenter. What is pictured is simple, but it is powerfully instructive.
The person w

Judgment That Is Not Judgmental Pt. 2 | Matthew 7:1-6

Introduction: 
We now come to the end of the main body of the Sermon on the Mount. That is what we have in Chapter 7, verses 1-12. 
When we get to verses 13-28, we will meet with a great invitation, a great exhortation, a great demand, a great decision set before us. 
But first, the main ideas are brought to a close. 
What is the logical connection between what we’ve seen so far and these closing statements? 
I WOULD DESCRIBE IT LIKE THIS. 
THE SERMON ON THE MOUNT CLOSES WITH WARNINGS AND GUIDANCE AGAINST HYPOCRISY IN THE REALM OF JUDGMENT (See verse 5). 
AND THE WARNINGS AND GUIDANCE THAT OUR LORD GIVES US WILL SERVE US WELL FOR THE APPLICATION OF THIS TEACHING. 
What do we do with these truths that we have been hearing? What kinds of judgments do we form as a result of what we’ve been taught? 
WE DO FORM JUDGMENTS AS WE ARE TAUGHT GOD’S WORD. 
The sermon on the mount forces us not just to think about ourselves, but to think about everyone else. 
GOD’S WORD FORCES ME TO THINK ABOUT MY OWN SPIRITUAL CONDITION, BUT I’M ALSO FORCED TO THINK ABOUT YOUR SPIRITUAL CONDITION. 
THIS ACTUALLY POINTS US TO ANOTHER WAY IN WHICH GOD’S PEOPLE ARE DISTINCT. 
GOD’S PEOPLE CARE ABOUT THE SPIRITUAL CONDITION OF OTHER PEOPLE. 
BUT we care about others in a way that is LOVING. 
It is not examination for the purpose of self-exaltation. It is an examination for the purpose of exhortation and investment. How can I encourage you, how can I help you? 
We are concerned that other people know the true God, know Jesus Christ as Lord and Savior, are doing well spiritually, are in the truth. THIS MATTERS TO US. 
 
SO, THIS IS THE QUESTION: 
How do we examine ourselves and how do we examine other people IN A WAY THAT PLEASES GOD? 
How do we do that well? 
How do we do that wisely, faithfully, lovingly, discerningly? 
And to whom will we look for the wisdom necessary to accomplish that? 
THAT, I BELIEVE, IS WHERE THIS FINAL SECTION FITS. THE MAIN TEACHING OF THE SERMON ON THE MOUNT ENDS WITH MATTERS OF JUDGMENT AND WISDOM. 
Today, from verses 1-6, I want us to see four characteristics of a judgment that is not judgmental. Four characteristics of an evaluation of self and others that is God-honoring. 
This morning we will take our time to deal with the first point (it is foundational), tonight we will return and deal with the other three. 
 • GODLY JUDGMENT IS GENEROUS (vs.1) 
To understand this in its context, we must remember what Jesus has most emphasized in the series of contrasts that He has given throughout the sermon. 
Jesus, again and again, contrasted what He was teaching with what the people had heard from “the hypocrites.” 
And the point that He IS MAKING NOW would be especially applicable to the Pharisees, for example. 
It is impossible to miss the fact that one of the great characteristics of the kind of false religion represented by the Pharisees is that it was vicious. It was absent the love of God. It was kind of judgment that DELIGHTED IN JUDGMENT. It was heartless, proud, contemptuous, condemnatory, in its view of other people. 
AND THAT HAS NEVER CHANGED. 
To the self-righteous religious hypocrite, everyone else is inferior. 
THE LEGALIST IS ALWAYS THE STANDARD. 
The religious leaders of the Jews, at the time of Christ, thought of themselves as the standard by which everyone else was measured. 
IF YOU AGREED WITH THEM, you were on safe ground. 
IF YOU DISAGREED WITH THEM, you were ignorant and knew nothing. 
 
 
ESV John 7:45 The officers then came to the chief priests and Pharisees, who said to them, "Why did you not bring him?" 46 The officers answered, "No one ever spoke like this man!" 47 The Pharisees answered them, "Have you also been deceived? 48 Have any of the authorities or the Pharisees believed in him? 49 But this crowd that does not know the law is accursed." 50 Nicodemus, who had gone to him before, and who was one of them, said to them, 51 "Does our law judge a man without first giving him a hearing and learning what he does?" 52 They replied, "Are you from Galilee too? Search and see that no prophet arises from Galilee." 
ESV John 9:34 They answered him, "You were born in utter sin, and would you teach us?" And they cast him out. 
ESV Luke 18:9 He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: 10 "Two men went up into the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee, standing by himself, prayed thus: 'God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. 12 I fast twice a week; I give tithes of all that I get.' 13 But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!'

Introduction:
We now come to the end of the main body of the Sermon on the Mount. That is what we have in Chapter 7, verses 1-12. 
When we get to verses 13-28, we will meet with a great invitation, a great exhortation, a great demand, a great decision set before us.
But first, the main ideas are brought to a close.
What is the logical connection between what we’ve seen so far and these closing statements?
I WOULD DESCRIBE IT LIKE THIS.
THE SERMON ON THE MOUNT CLOSES WITH WARNINGS AND GUIDANCE AGAINST HYPOCRISY IN THE REALM OF JUDGMENT (See verse 5). 
AND THE WARNINGS AND GUIDANCE THAT OUR LORD GIVES US WILL SERVE US WELL FOR THE APPLICATION OF THIS TEACHING.
What do we do with these truths that we have been hearing? What kinds of judgments do we form as a result of what we’ve been taught? 
WE DO FORM JUDGMENTS AS WE ARE TAUGHT GOD’S WORD.
The sermon on the mount forces us not just to think about ourselves, but to think about everyone else.
GOD’S WORD FORCES ME TO THINK ABOUT MY OWN SPI

Judgment & Judgmentalism Pt.1 | Matthew 7:1-6

Introduction: 
To live in a way that you don’t waste your life requires salvation’s sight — it requires healthy spiritual vision. 
Look at what you are treasuring, and you find your treasure. 
Look at what your treasure is, and you find where you heart has been. 
Look at where your heart has been, and you discover the state of your spiritual vision. 
That is what our Lord is teaching us here. 
We saw the prohibition (vs.19) 
We saw the prescription (vs.20) 
We saw the promise (vs.21) 
And now we see a lesson by analogy in the realm of sight (vs.22-23), and a lesson by analogy in the realm of service (vs.24). 
 • A LESSON BY ANALOGY IN THE REALM OF SIGHT (vs.22-23) 
The analogy is a simple one, but an important one. It begins with the body, but its lesson is for the soul. 
Let’s walk through the analogy. 
 • THE HEALTHY EYE (vs.22) 
The healthy eye is the eye acts like a lamp. As a result, the entire body operates in the light. 
Simple enough. The eye is the “lamp” only in the sense that it is by our eyes that light is perceived. If you have a healthy eye, you have vision. Your world is enlightened. The entire body, then, operates in the realm of light. Everything you do with your body is INFORMED by what you can see. 
It is because you have a healthy eye that you can cross the street effectively. Move through a room effectively. Identify whom it is that speaks to you. Tell what time of day it is. Pick items and set them down in places where you want to leave them. 
Everything you do, in your body, is enlightened when your eye functions. 
 • THE BAD EYE (vs.23) 
The bad eye is the eye that doesn’t perceive light. A blinded eye. The result is that the body functions in darkness. 
Now it is true that those who are blind can often function quite well. But it doesn’t negate the point. They function well, but not with the same ease that a seeing person can. It is a way that must be learned, and it is a way that still has its own unique difficulties, and LIMITATIONS. 
So far, we should have no problem understanding the picture. 
I SUFFER FROM SOME NIGHT BLINDNESS. So, when we first turn in for sleep at night, and all the lights go off, and I want to get something from another location (like my IPAD), but I don’t want to aggravate Jacquelyn, so I try to navigate through the dark, MY BODY OFTEN FEELS THE EFFECTS. 
I might square up an open door, right on my forehead. 
I might wish to have my toe severed after I crunch it on a wall. 
I might feel like the clumsiest man alive after I stumble over something in the floor. 
My body is operating in the darkness. 
 • THE EYE OF THE SOUL (vs.23b) 
What does He mean by “the light within you?” 
If the SOURCE OF LIGHT in your SOUL is darkness, or... IF WHAT YOU CALL LIGHT ISN’T REALLY LIGHT, this is a MORE PROFOUND DARKNESS. 
Either meaning arrives at the same place. The reason why someone would declare that they see, when they don’t, is because their blind. 
Either way, the point is that darkness in the soul is an even greater darkness than darkness in the body. 
Better to be blind in the body than to be blind in the soul. 
Better to operating in a physical world of darkness than in a spiritual world of darkness. 
If I crunch my toe, and I’ll survive. I crash my soul, and I lose everything. 
BUT GET THIS. 
WHERE THERE IS SPIRITUAL DARKNESS, THE LIFE LIVED IN THE PHYSICAL WORLD IS A LIFE OF DARKNESS. My life in this present age reveals what kind of vision I have in my soul. 
THE WORD “HEALTHY” IS A GREEK WORD THAT MEANS SINGLE. 
ἁπλοῦς, ῆ, οῦν (Att. contr.; Aeschyl., Thu.+) pert. to being motivated by singleness of purpose so as to be open and aboveboard, single, without guile, sincere, straightforward i.e. without a hidden agenda (Plut., Mor. 63f: the gods take delight in beneficence for its own sake, but a flatterer’s performance is with mixed motives) 
Show me someone whose vision is singular in the sense of without mixed motives. Single in the sense of sincere discipleship. A singular ambition (2 Cor 5:9). That’s a healthy heart. 
THE WORD “BAD” IS THE GREEK WORD FOR EVIL. 
πονηρός, ά, όν (s. πονέω, πόνος; Hes., Thu.+) comp. πονηρότερος Mt 12:45; Lk 11:26; superl. πονηρότατος (Diod S 14, 4, 2; PRyl III, 493, 89) Hm 3:5.—Freq. in Gk. lit. the opp. of ἀγαθός/καλός or χρηστός. 
① pert. to being morally or socially worthless, wicked, evil, bad, base, worthless, vicious, degenerate 
The heart of singular discipleship is the enlightened heart. 
The heart that is wicked, evil, worthless, and therefore set on worthless things, is the darkened heart. 
How do you explain a false perception of what is most important in life? 
How do you focus on gifts but not on the giver? 
How do you cherish what will not last and care not about what lasts forever? 
How do you explain people treasuring up their treasure on earth instead of in heaven?

Introduction:
To live in a way that you don’t waste your life requires salvation’s sight — it requires healthy spiritual vision.
Look at what you are treasuring, and you find your treasure.
Look at what your treasure is, and you find where you heart has been.
Look at where your heart has been, and you discover the state of your spiritual vision.
That is what our Lord is teaching us here.
We saw the prohibition (vs.19)
We saw the prescription (vs.20)
We saw the promise (vs.21)
And now we see a lesson by analogy in the realm of sight (vs.22-23), and a lesson by analogy in the realm of service (vs.24).
 • A LESSON BY ANALOGY IN THE REALM OF SIGHT (vs.22-23)
The analogy is a simple one, but an important one. It begins with the body, but its lesson is for the soul.
Let’s walk through the analogy.
 • THE HEALTHY EYE (vs.22)
The healthy eye is the eye acts like a lamp. As a result, the entire body operates in the light.
Simple enough. The eye is the “lamp” only in the sense that it is by our 

Seeing The True Treasure – Serving The True God | Matthew 6:19-24

Every genuine preacher wants his sermons to be consistently characterized by the power of God. 
Every professing godly listener would say that they want to hear sermons delivered in the power of God. 
BUT DO WE UNDERSTAND WHAT WE SAY WE DESIRE? 
I’m afraid that when we hear the phrase “Spirit empowered preaching” we sometimes think in dramatic terms. We think in terms of how they immediately affect us, not in terms of what they permanently produce in us. 
We think of what we have heard about Jonathan Edwards and the mass conviction that took place under a sermon like “sinners in the hands of an angry God.” 
We think of what we have heard about George Whitfield and the masses of people who would make their way out to hear the man preach — a man who seemed to speak with the voice of a trumpet and the eloquence of angels. 
We think of what we have heard about Charles Haddon Spurgeon, and the countless conversions of people who listened to the “Prince of Preachers.” 
And I do believe those men represent examples of men who preached in a way that demonstrated the Spirit’s power. 
But what we often miss, is that even when God has made special use of some of His most unique servants, what was accomplished through those servants was often not fully appreciated until after they were gone. 
Edwards, just 9 years after he preached his most famous sermon, was voted out of his church — July of 1750. 
Whitefield fared better, but he was not without his critics, nor his controversies. 
Spurgeon died, in many ways, a heartbroken man due to the disloyalty that he experienced from friends in the Baptist Union, indeed from some of his own family, during the downgrade. 
 
WHAT WE MUST NOT MISS WITH EACH OF THOSE MEN, AND OTHERS LIKE THEM, IS THAT THE TRUE SECRET OF THEIR MINISTRIES WAS NOT FOUND IN THEIR EXTRAORDINARY GIFTS. THEIR EFFECTIVENESS WAS EXPLAINED BY SOMETHING THEIR GIFTS COULD HAVE NEVER PRODUCED. 
“The true explanation of Spurgeon’s ministry, then, is to be found in the person and power of the Holy Spirit. He was himself deeply conscious of this. It was not men’s admiration he wanted, but he was jealous that they should stand in awe of God. ‘God has come unto us, not to exalt us, but to exalt Himself.’” (Iain Murray, The Forgotten Spurgeon, 38.) 
That is what many who say they desire to preach Spirit empowered sermons fail to appreciate, that if our preaching is truly Spirit empowered, it will not result in US BEING EXALTED. 
We tend to think of Spirit empowered sermons in the terms of PRESENTATION. Fiery sermons. Moving sermons. Emotional sermons. Animated and impassioned sermons. As we will see tonight, the Bible seems to think of Spirit empowered preaching in terms of its FRUIT. 
Spirit empowered preaching does not EXALT the preacher, it CONSUMES the preacher. 
NOTE: Godly people will love and appreciate those who faithfully feed them the truth. Indeed, the Scriptures teach us to do that. 
ESV 1 Thessalonians 5:12 We ask you, brothers, ato respect those who labor among you and bare over you in the Lord and admonish you, 13 and to esteem them very highly in love because of their work. aBe at peace among yourselves. 
ESV 1 Timothy 5:17 Let the elders awho rule well be considered worthy of bdouble honor, especially those who labor in preaching and teaching. 
But the love of a local flock for its pastor, a humble people by worldly standards, is not really the kind of appreciation than sinfully ambitious people crave. 
And if the preacher is godly, even when his people do love and appreciate him, he is laboring for a higher praise, the praise that comes from God.

Every genuine preacher wants his sermons to be consistently characterized by the power of God.
Every professing godly listener would say that they want to hear sermons delivered in the power of God.
BUT DO WE UNDERSTAND WHAT WE SAY WE DESIRE?
I’m afraid that when we hear the phrase “Spirit empowered preaching” we sometimes think in dramatic terms. We think in terms of how they immediately affect us, not in terms of what they permanently produce in us.
We think of what we have heard about Jonathan Edwards and the mass conviction that took place under a sermon like “sinners in the hands of an angry God.”
We think of what we have heard about George Whitfield and the masses of people who would make their way out to hear the man preach — a man who seemed to speak with the voice of a trumpet and the eloquence of angels.
We think of what we have heard about Charles Haddon Spurgeon, and the countless conversions of people who listened to the “Prince of Preachers.”
And I do believe those men re

Spirit-Empowered Preaching | 1 Corinthians 2:1-5

The people of God are different from anyone else on earth. We are different because we are spiritually alive. Different because we are new creations in Christ Jesus. 
Because WE are different, it is certain that our LIVES will be different. 
But it is also true that because we ARE different, we are COMMANDED to live different lives. 
God commands us, in Scripture, to live lives that are fitting with what He has graciously done in our lives through His Son. 
Philippians 1:27 (ESV) Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel, 
Ephesians 4:1 (ESV) I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, 
That difference contrasts with ALL other people on the planet. 
Jesus made clear, when dealing with prayer, that the distinctiveness of His people will be seen, not only in contrast with Jewish hypocrites — but also with pagans. 
Look at the people who are lost but operate in the name of the true God and look at the people who are lost and worship false gods, and THE TRUE PEOPLE OF GOD are different from both. 
In this sermon Christ is especially mindful of religious hypocrites, but He is also declaring our uniqueness when compared with the world at large. 
And that uniqueness shows up everywhere, including religious practices. 
God’s people will be different in prayer, in giving, and in fasting. 
Now, beginning in verse 19, He demonstrates that His people will be different in their everyday life in the world. 
NOT JUST RELIGIOUS PRACTICES, BUT REGULAR, EVERDAY, LIVING. 
And the first place He begins is with our TREASURE. 
God’s people CONSIDER TREASURE IN TERMS DIFFERENT THAN THE REST OF THE WORLD. 
What is most important to us has changed. 
Salvation IS treasure. 
IT IS ABOUT THE ONE WHO IS TO BE TREASURED ABOVE ALL — GOD, who is known in His Son Jesus Christ. 
IT IS ABOUT WHAT IS MOST VALUABLE IN EVERY PERSON — THE SOUL. 
IT IS ABOUT WHAT IS FLEETING VERSUS WHAT IS LASTING — TIME AND ETERNITY 
IT IS ABOUT WHAT WASTES A LIFE VERSUS WHAT ENRICHES THE LIFE — SIN AND RIGHTEOUSNESS 
IT IS ABOUT WHAT BINDS PEOPLE UP IN MISERY VERSUS WHAT SET THEM FREE IN FREEDOM — GUILT AND FORGIVENESS 
In Christ, we have discovered the true riches. We have discovered this because God has graciously opened our eyes to it. 
Matthew 13:45–46 (ESV) 
45 “Again, the kingdom of heaven is like a merchant in search of fine pearls, 46 who, on finding one pearl of great value, went and sold all that he had and bought it. 
1 Timothy 6:17–19 (ESV) 
17 As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. 18 They are to do good, to be rich in good works, to be generous and ready to share, 19 thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life. 
That is what our text addresses. The believer’s perspective of treasure contrasted with a lost person’s perspective of treasure. But not just our perspective of treasure — our PRACTICE because of WHAT WE CAN PERCEIVE. 
WHEN YOU HAVE DISCOVERED THE TRUE TREASURE, HOW DO YOU LIVE? 
The fruit of genuine salvation is that your perspective of treasure has been transformed. What really matters most in your life has changed and it shows by how you live.

The people of God are different from anyone else on earth. We are different because we are spiritually alive. Different because we are new creations in Christ Jesus.
Because WE are different, it is certain that our LIVES will be different.
But it is also true that because we ARE different, we are COMMANDED to live different lives.
God commands us, in Scripture, to live lives that are fitting with what He has graciously done in our lives through His Son.
Philippians 1:27 (ESV) Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel, 
Ephesians 4:1 (ESV) I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, 
That difference contrasts with ALL other people on the planet.
Jesus made clear, when dealing with prayer, that the distinctiveness of His 

A Contrast in Treasure | Matthew 6:19-24

Introduction: 
As we come to the end of the model prayer, we meet with a truth that we must not ignore. 
This prayer teaches us that we must have a daily concern for the wellbeing of our soul. 
THIS REQUEST EXAMINES US AND QUESTIONS US. 
We are concerned about the needs of our body, but are we really concerned about the needs of our soul? 
We ask for daily bread, but we also need daily forgiveness. 
We ask to survive each day in the physical realm, but we must also ask to survive the dangers that exist in the spiritual realm. 
Tonight, we consider this profoundly important request under two main headings. 
(1) The meaning of the petition (2) The mindset for the petition. 
THE MEANING OF THE PETITION 
There are two places in this petition where meaning is debated. 
There is the question of how we understand πειρασμόν which is translated “temptation.” 
And there is the question of whether we understand πονηροῦ to refer to that which is evil, or to refer to the evil one — the devil. 
The first matter of debate is how to understand the word translated temptation in the ESV. The Greek word can simply mean “testing.” The word itself is somewhat neutral. 
It can refer to testing, trials, or solicitation to evil — which is temptation. 
There is difficulty in understanding this request no matter how you interpret the meaning of that word. 
If you understand it to refer to temptation, then you know, in very clear terms, that God is not a tempter. 
ESV James 1:13 Let no one say when he is tempted, "I am being tempted by God," for God cannot be tempted with evil, and he himself tempts no one. 
Why, then, would we ask God not to lead us into temptation when we know that He will not tempt us? 
But if we understand it to refer to testing, or trial, there is also a difficulty. We would be asking God to keep us from times of testing, when we are also told, in very clear terms, that our tests are to be rejoiced in, not avoided. 
ESV James 1:2 aCount it all joy, my brothers,1 when you meet trials bof various kinds, 3 for you know that athe testing of your faith bproduces steadfastness. 4 And let steadfastness have its full effect, that you may be aperfect and complete, lacking in nothing. 
ESV James 1:12 aBlessed is the man who remains steadfast under trial, for when he has stood the test he will receive bthe crown of life, cwhich God has promised to those who love him. 
Why would I ask God to keep me from what He has told me is good for me? 
WELL, THE SECOND LINE INTERPETS THE FIRST. Clearly we desire to be delivered from EVIL. 
That would lead us to believe that the first line refers to temptation — a solicitation to do wrong. 
And understanding the first word as temptation, it is probably right to understand the second as a reference to the devil, because temptation has a tempter. 
This was the position of William Hendrikson. 
William Hendrikson — “Though it is true that God himself never tempts man to sin (James 1:13), it is also true that there is good reason to ask him not even to permit us voluntarily to run into temptation; for example, by establishing a dangerously close alliance with the world, becoming “unequally yoked” with unbelievers (2 Cor. 6:14–16); or by going into the opposite extreme and withdrawing ourselves entirely from society (contrary to Matt. 5:14; Phil. 2:15); by becoming so absorbed in our daily affairs that the spiritual atmosphere which should characterize our home is neglected, by serving on so many good-cause committees that matters even more important are not attended to; etc. It is God alone who knows how many tests of faith, and how severe, each saved sinner can endure, as he is constantly being assaulted by the devil (Eph. 6:12; 1 Peter 5:8), the world (John 15:19), and his own “flesh” (that is, whatever in himself is not a fruit of redeeming grace, Rom. 7:23; Gal. 5:17). Instead of going down to defeat in this struggle, may he remain watchful at all times, and in any event, may he triumph completely over the evil one (Rom. 16:20; 1 Thess. 5:23).”

Introduction:
As we come to the end of the model prayer, we meet with a truth that we must not ignore.
This prayer teaches us that we must have a daily concern for the wellbeing of our soul.
THIS REQUEST EXAMINES US AND QUESTIONS US.
We are concerned about the needs of our body, but are we really concerned about the needs of our soul?
We ask for daily bread, but we also need daily forgiveness.
We ask to survive each day in the physical realm, but we must also ask to survive the dangers that exist in the spiritual realm.
Tonight, we consider this profoundly important request under two main headings. 
(1) The meaning of the petition (2) The mindset for the petition.
THE MEANING OF THE PETITION
There are two places in this petition where meaning is debated.
There is the question of how we understand πειρασμόν which is translated “temptation.”
And there is the question of whether we understand πονηροῦ to refer to that which is evil, or to refer to the evil one — the devil.
The first matter

The Desire For Deliverance | Matthew 6:13

Introduction: 
We were all born into the world needing forgiveness. Everything that God would do for us in salvation required it. 
Before we had lived a single day, we already stood before God guilty based on the imputed guilt of our first father Adam. We inherited his guilt and his nature. 
That’s why it is said of us that we were, by nature, children of wrath (Ephesians 2:3). 
The Bible leaves us no doubt about the origins of man’s sin problem. 
ESV Romans 5:12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned-- 13 for sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14 Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come. 15 But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. 16 And the free gift is not like the result of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. 17 For if, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. 18 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. 19 For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous. 
To that original sin we have added countless sins. 
Sins of omission and sins of commission. 
Sins of thought, speech, attitude, motive, behavior. 
Which is why we read of godly people who, when made aware of their sins, are overwhelmed by their sinfulness. 
ESV Psalm 40:12 For evils have encompassed me beyond number; my iniquities have overtaken me, and I cannot see; they are more than the hairs of my head; my heart fails me. 
ESV Psalm 38:4 For my iniquities have gone over my head; like a heavy burden, they are too heavy for me. 
And when godly people have interceded for a people, there is a recognition of overwhelming guilt, not just on the individual level but on the corporate level. We are not just a sinful people; we have always belonged to a sinful people. Our sins join with the sins of others, calling out for the judgment of God. 
ESV Ezra 9:6 saying: "O my God, I am ashamed and blush to lift my face to you, my God, for our iniquities have risen higher than our heads, and our guilt has mounted up to the heavens. 
CONSIDER OUR SINS FROM THE STANDPOINT OF ORIGINAL CONDITION — WE NEED FORGIVENESS. 
CONSIDER OUR SINS FROM THE STANDPOINT OF INDIVIDUAL PERFORMANCE — WE NEED FORGIVENESS. 
CONSIDER OUR SINS FROM THE STANDPOINT OF IDENTIFICATION WITH OTHERS — WE NEED FORGIVENESS. 
Scripture tells us this. 
Our own enlightened conscience tells us this. 
AND YET THE BIBLE TELLS US THAT WE STILL DON’T KNOW THE HALF OF IT. 
Whatever awareness you have of your sinfulness, your sinfulness exceeds it. 
ESV Psalm 19:12 Who can discern his errors? Declare me innocent from hidden faults. 
THIS IS WHY THE GOSPEL IS THE BEST GOOD NEWS IN ALL THE WORLD. 
God has declared His provision for the salvation of sinners. The salvation He provides in His Son includes the forgiveness of all our transgressions. 
If you take all the New Testament descriptions for sin, we have been guilty of them all. 
WE HAVE MISSED THE MARK 
WE HAVE STEPPED ACROSS THE LINE 
WE HAVE SHORTED GOD WHAT HE IS OWED 
WE HAVE STUMBLED AND SINNED IN WAYS WITHOUT FORETHOUGHT. 
WE HAVE SINNED IN WAYS THAT WE INTENDED 
Jesus died to pay for all of them. He provides the forgiveness of all of it. 
THE BIBLE CELEBRATES THE COMPLETE FORGIVENESS OF GOD’S PEOPLE. 
ESV Colossians 2:13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14 by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. 
ESV Isaiah 1:18 "Come now, let us reason together, says the LORD: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool. 
ESV Psalm 103:12 as far as the east is from the west, so far does he remove our transgressions from us.

Introduction:
We were all born into the world needing forgiveness. Everything that God would do for us in salvation required it.
Before we had lived a single day, we already stood before God guilty based on the imputed guilt of our first father Adam. We inherited his guilt and his nature.
That’s why it is said of us that we were, by nature, children of wrath (Ephesians 2:3).
The Bible leaves us no doubt about the origins of man’s sin problem.
ESV Romans 5:12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned-- 13 for sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14 Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come. 15 But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift

The Forgiveness of The Forgiven | Matthew 6:12, 14-15

The Young Men of The Church | Titus 2: 6-8

Introduction: 
We come, now, to a transition in the “Disciple’s Prayer.” 
It is a highly instructive transition — it is also highly encouraging. 
When our God speaks to us in Scripture about our temporal needs, He emphasizes His care for us, and our safety in that care. 
HE LOVES US. 
WE WILL NEVER BE DISAPPOINTED TO HAVE TRUSTED THAT LOVE. 
He knows what we need. 
He knows when we need it. 
He has all authority and all ability to deliver to us what we need when we need it. 
He will never be found unfaithful. 
THAT knowledge informs our prayers, and it gives courage to our hearts. 
So, as we come to the first petition in this prayer that focuses on our needs, I want share 7 ways that this one request informs our understanding of God’s care of us and encourages our hearts to rest in that care. 
BEFORE WE SEE THOSE 7 LESSONS, HOWEVER, I WANT TO GIVE A FEW INTRODUCTORY OBSERVATIONS. 
OBSERVATIONS ABOUT THIS REQUEST 
Once again, we are reminded that though prayer is from our hearts, and that true prayer always reflects our fellowship with God, there is still a logical ORDER to prayer. There is a THEOLOGICAL NECESSITY for that order. 
It is right that prayer begins with God. It is right that we worship Him and remember who He is before we bring our needs before Him. The very knowledge of the truth of who God is changes the way that we pray. 
THIS PRAYER MOVES FROM GOD’S GREATNESS TO OUR SMALLNESS 
Our God is near to us, yet He is unlike us. 
He is merciful but He is majestic. 
His name is Holy, and He should always be respected for that holiness. 
He is a great King who rules over all that He has made, and He has a plan for what He has made, and His will IS to be done, and His will IS CERTAIN TO BE DONE, and we await the day when earth reflects the submission, and the joy, and the worship, that is on display in Heaven at this very moment. 
That’s the greatness of our God. 
But what about NOW? 
And what about US? 
What about this temporal age? 
What about this dangerous age? 
What about the needs of the people of God as the journey on this pilgrimage through a fallen world on their way to the everlasting city? 
ARE WE GIVEN PERMISSION TO BRING OUR PRESENT NEEDS BEFORE THE ETERNAL GOD? 
Indeed, we are not only given permission, but God also instructs us to do so. 
GOD’S GREATNESS IS THAT HE KNOWS US IN OUR SMALLNESS. 
Even in Job’s pain and suffering, when he wished it were not so, he realized that God took note of him. 
ESV Job 7:16 I aloathe my life; I would not live forever. bLeave me alone, for my days are ca breath. 17 aWhat is man, that you make so much of him, and that you set your heart on him, 18 avisit him every morning and btest him every moment? 
David, in a more positive frame of mind, recognized the same astounding truth. 
ESV Psalm 8:1 To the choirmaster: according to The aGittith.1 A Psalm of David. O LORD, our Lord, how majestic is your bname in all the earth! You have set your cglory above the heavens. 2 aOut of the mouth of babies and infants, you have established bstrength because of your foes, to still cthe enemy and the avenger. 3 When I alook at your heavens, the work of your bfingers, the moon and the stars, cwhich you have set in place, 4 awhat is man that you are bmindful of him, and cthe son of man that you dcare for him? 5 Yet you have made him a little lower than athe heavenly beings1 and crowned him with bglory and honor. 6 You have given him adominion over the works of your hands; byou have put all things under his feet, 7 all sheep and oxen, and also the beasts of the field, 8 the birds of the heavens, and the fish of the sea, whatever passes along the paths of the seas. 9 O LORD, our Lord, how majestic is your name in all the earth! 
Here is the wonder of wonders. The God who made all that is, and needs nothing, TAKES NOTE OF OUR DAILY NEEDS.

Introduction:
We come, now, to a transition in the “Disciple’s Prayer.”
It is a highly instructive transition — it is also highly encouraging.
When our God speaks to us in Scripture about our temporal needs, He emphasizes His care for us, and our safety in that care.
HE LOVES US.
WE WILL NEVER BE DISAPPOINTED TO HAVE TRUSTED THAT LOVE.
He knows what we need.
He knows when we need it.
He has all authority and all ability to deliver to us what we need when we need it.
He will never be found unfaithful.
THAT knowledge informs our prayers, and it gives courage to our hearts.
So, as we come to the first petition in this prayer that focuses on our needs, I want share 7 ways that this one request informs our understanding of God’s care of us and encourages our hearts to rest in that care.
BEFORE WE SEE THOSE 7 LESSONS, HOWEVER, I WANT TO GIVE A FEW INTRODUCTORY OBSERVATIONS.
OBSERVATIONS ABOUT THIS REQUEST
Once again, we are reminded that though prayer is from our hearts, and that true prayer

Our Daily Bread | Matthew 6:11

Introduction: 
Our Lord has been giving us contrasts between the false righteousness of the Pharisees and scribes, the righteousness that characterizes the people who belong to His kingdom. 
The righteousness that belongs to the kingdom of heaven is first given as a gift (justification by faith) and then progressively formed in the people who have received that gift. 
God is at work in their lives forming in them the character of His Son. It is the result of the new birth. 
In chapter 5, our Lord gave us 6 contrasts that emphasized distortions of righteousness in the form of teaching — “you have heard that it was said… but I say to you.” 
In chapter 6, He gives us 3 contrasts that emphasize distortions of righteousness in the form religious practice. 
The three contrasts are applications, illustrations, of a GENERAL WARNING (6:1). 
HIS DISCIPLES ARE TO BEWARE OF SOMETHING. 
They are to beware practicing their righteousness to be seen by men. 
This is the leaven of the Pharisees. 
ESV Luke 12:1 In the meantime, when so many thousands of the people had gathered together that they were trampling one another, he began to say to his disciples first, "Beware of the leaven of the Pharisees, which is hypocrisy. 
We saw how genuine righteousness is concerned about the approval of God. 
It is not self-exalting; it is God-exalting. 
It is not aimed at securing the praise of men; it desires the praise that comes from our Father. 
It is not concerned about a worthless temporal reward; it desires the reward that God gives. 
Christ applied that warning to the matter of GIVING. 
And now He applies that warning to the matter of PRAYER. 
What is the difference between a hypocrite’s prayer life, and that of a genuine believer? 
I want to stress at the beginning that what we are examining gets to the very question of whether we have eternal life. 
 
J.C. Ryle, the famous 19th century Anglican Bishop, in a book entitled “A Call to Prayer” makes this very point. 
“I have read the lives of many eminent Christians who have been on earth since the Bible days. Some of them, I see, were rich, and some poor. Some were learned, and some were unlearned. Some of them were Episcopalians, and some were Christians of other names. Some were Calvinists, and some were Arminians. Some have loved to use liturgy, and some to use none. But one thing, I see, they all had in common. They have all been people of prayer…I say furthermore, that of all the evidences of the real work of the Spirit, a habit of hearty private prayer is one of the most satisfactory that can be named. A person may preach from false motives. A person may write books and ,make fine speeches and seem diligent in good works, and yet be a Judas Iscariot. But a person seldom goes into their closet and pours out their soul before God in secret, unless they are in earnest. The Lord himself has set his stamp on prayer as the best proof of conversion. When he sent Ananias to Saul in Damascus, he gave him no other evidence of his change of heart than this, "Behold he prays." Acts 9:11.” 
Here, in our verses, our Lord sets a contrast in prayer before His listeners. 
This morning we see two contrasts between true and false righteousness in the practice of prayer. 
DO YOU PRAY? 
WHAT KIND OF PRAYER LIFE CHARACTERIZES YOU? 
 • A CONTRAST IN WHAT WE DO IN PRAYER (vs.5-6) 
The first contrast has to do with HOW WE PRAY, AND WHY WE PRAY. 
I would point out, again, that our Lord is EXHORTING His listeners, IN CONTRAST to the hypocrites. 
This is not just about whether the Lord has saved us or not. This is also about how we are to live if the Lord HAS saved us. 
And, once again I would remind us that God doesn’t warn His people about things that pose no danger to us. 
That is, even after the Lord has saved us, we must beware engaging in that which God has given us to do, in a way that is false. And that includes the matter of prayer. 
 • THE HOW AND WHY OF HYPOCRITICAL PRAYER 
How do hypocrites pray, and why do they pray? 
Notice that Jesus said that hypocrites know a kind of DELIGHT in prayer. 
They LOVE (φιλέω) to stand in public places — synagogues and street corners — in order to be seen by men. 
The Jewish people had appointed times of prayer. 
Kent Hughes — “Opportunities for their street corner performances came at the time of the daily afternoon temple sacrifice and during public fasts when the trumpets were blown as a sign that it was time to pray. Wherever a devout man was on the street, he stopped, faced the temple, and prayed. It was a perfect opportunity to let everybody see your stuff. You could time your afternoon stroll so that when the trumpet sounded, you were on a very prominent corner where you could lift your hands and pray for all to hear” 
R.T. France — “Devout Jews prayed three times a day (Dan 6:10), not necessarily at fixed times (m. Ber. 1:1–2; 4:1), though the ninth hour (3 p.m.) seems to have been normal (Acts 3:1; 10:30).”

Introduction:
Our Lord has been giving us contrasts between the false righteousness of the Pharisees and scribes, the righteousness that characterizes the people who belong to His kingdom.
The righteousness that belongs to the kingdom of heaven is first given as a gift (justification by faith) and then progressively formed in the people who have received that gift. 
God is at work in their lives forming in them the character of His Son. It is the result of the new birth.
In chapter 5, our Lord gave us 6 contrasts that emphasized distortions of righteousness in the form of teaching — “you have heard that it was said… but I say to you.”
In chapter 6, He gives us 3 contrasts that emphasize distortions of righteousness in the form religious practice. 
The three contrasts are applications, illustrations, of a GENERAL WARNING (6:1).
HIS DISCIPLES ARE TO BEWARE OF SOMETHING.
They are to beware practicing their righteousness to be seen by men.
This is the leaven of the Pharisees.
ESV Luke 12:1

Contrasts in Prayer | Matthew 6:5-8

Introduction: 
The distortions of righteousness ALWAYS involve two realms. 
There is the realm of belief, and there is the realm of practice. 
Those two realms are inseparable. They can be distinguished but they are never divorced. 
We live what we believe. What we believe will always find expression in the ways that we live our lives. 
Our thinking, attitudes, and words, reveal our doctrine. 
Our behaviors reveal our doctrine. 
The six examples that Jesus gave in chapter 5, focused on what had been taught. Christ’s corrections certainly gave voice to what true righteousness looks like in practice, but it was doctrinal correction that was taking place. 
When we get to chapter 6, the focus is now on PRACTICE. 
What does false righteousness, what does hypocrisy look like in the common practices of man’s religious life? 
HOW DO HYPROCRITES PRACTICE GENEROSITY? 
HOW DO HYPOCRITES PRAY? 
HOW DO HYPOCRITES FAST? 
WHY DO THEY DO THESE THINGS? FOR WHOM DO THEY DO THESE THINGS? 
Christ chooses three common practices of the Jews, and He contrasts the kind of righteousness seen in the scribes and Pharisees, with the kind practices that true righteousness — salvation’s righteousness — will produce. 
BUT AS WE SEE IN EACH OF THESE THREE EXAMPLES (6:1-18), CHRIST IS NOT SIMPLY CONTRASTING WHAT IS WRONG WITH WHAT IS RIGHT, HE IS EXHORTING HIS DISCIPLES TO PRACTICE THE RIGHT. 
These three examples are not just condemnations, they are exhortations. The first one has to do with giving. 
How does salvation transform generosity? 
 
 
 • ALERTNESS REGARDING SIN (vs.1) 
One way that salvation transforms generosity is we have a new AWARENESS that in any act of apparent righteousness, there can be evil motives. 
Salvation makes us AWARE that there are praiseworthy motivations (for everything that God calls us to do), and there are motivations that cannot be praised — they are not God glorifying. 
Now, we might have had some common grace knowledge of that prior to regeneration, but the new nature, and the presence of the Spirit of God, and the gift of the Word of God, produces a brand-new kind of awareness. It is an awareness unique to God’s people — it flows from the desire to glorify God. 
We know we can please or displease God in the areas of service, or in spiritual disciplines assigned to His people — and we care to please Him. 
WHICH IS WHY JESUS BEGINS WITH A WARNING. 
“Beware” is an imperative. It is a command to alertness. It means that we are conscious of something, we are awake to something, we are on guard against something. 
 • IT IS A UNIVERSAL AWARENESS 
“PRACTICING YOUR RIGHTEOUSNESS.” 
Not just in the immediate matter that He’s about to discuss, but in ALL THE MATTERS He’s about to discuss. 
“Practicing” — Doing, performing, producing 
“Before” - ἔμπροσθεν - ① pert. to a position in front of an object 
So, you are putting your product of righteousness, your doing of righteousness, BEFORE — in front of — MEN. 
This speaks to focus and awareness. You are aware of PEOPLE as you do it. 
You have THAT AUDIENCE as the FOCUS of your attention. 
Just think about that for a moment. Who are you most aware of when you are performing, doing, acts of righteousness? 
Are you aware of men, or are you aware of God? 
Θεάομαι – aorist passive infinitive – to be noticed, to attract the attention of someone. 
YOU ARE AWARE OF PEOPLE AS YOU DO WHAT YOU DO, AND YOU DO WHAT YOU DO TO GET THE ATTENTION OF THOSE PEOPLE, TO BE NOTICED BY THOSE PEOPLE, FOR THE EYES OF THOSE PEOPLE. 
QUESTION: HOW DOES THIS DIFFER FROM “LETTING YOUR LIGHT SHINE?” 
John Stott — “At first sight these words appear to contradict his earlier command to ‘let your light shine before others, that they may see …’ In both verses he speaks of doing good deeds ‘before others’ and in both the objective is stated, namely in order to be ‘seen’ by them. But in the earlier case he commands it, while in the later one he prohibits it. How can this discrepancy be resolved? The clue lies in the fact that Jesus is speaking against different sins. It is our human cowardice which made him say ‘let your light shine before others’, and our human vanity which made him tell us to beware of practising our righteousness in front of others” 
This warning is to be applied to EVERYTHING WE DO IN THE NAME OF God. 
This same principle — the truth that Jesus was teaching in the sermon on the mount — is applied to Christian slaves as they worked for their masters.

Introduction:
The distortions of righteousness ALWAYS involve two realms. 
There is the realm of belief, and there is the realm of practice.
Those two realms are inseparable. They can be distinguished but they are never divorced.
We live what we believe. What we believe will always find expression in the ways that we live our lives. 
Our thinking, attitudes, and words, reveal our doctrine.
Our behaviors reveal our doctrine.
The six examples that Jesus gave in chapter 5, focused on what had been taught. Christ’s corrections certainly gave voice to what true righteousness looks like in practice, but it was doctrinal correction that was taking place.
When we get to chapter 6, the focus is now on PRACTICE. 
What does false righteousness, what does hypocrisy look like in the common practices of man’s religious life?
HOW DO HYPROCRITES PRACTICE GENEROSITY?
HOW DO HYPOCRITES PRAY?
HOW DO HYPOCRITES FAST?
WHY DO THEY DO THESE THINGS? FOR WHOM DO THEY DO THESE THINGS?
Christ chooses three commo

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