1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3 But when thou doest alms, let not thy left hand know what thy right hand doeth: 4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
Some manuscripts have “righteous deeds” instead of alms in verse one, but all have alms in verses 2-4. The former option better fits the structure of the next few verses, as Jesus gives three examples of the Pharisees’ self-righteous actions (alms, prayer, fasting). Each time He ends with: and thy Father which seeth in secret shall Himself reward thee (v4, v6, v18). My thought translation: “Do not your good deeds openly so that you are admired and honored by men, but do them quietly so that God will honor you.” Good works should be done to gain God’s approbation and not man’s admiration (Col 3:17). They should spring from a nature of cheerful giving rather than a required action (Rom 12:8; 2Cor 9:7). Do not be deceived by false teachers who say that Man should not even seek to do good works because to God they are only dirty rags. The Scriptures teach otherwise. Cornelius’ good works gained the Lord’s attention: Thy prayers and thine alms are come up for a memorial before God (Acts 10:4). On another occasion, Jesus recommended works that will be recompensed at the resurrection of the just (Luke 14:12-14).
The basis for this warning is the Beatitude of meekness. The Pharisees, notoriously greedy of men’s praise and self-exaltation, loved to practice “false humility.” Whether they literally sounded a trumpet just before dropping their money into the offering box is uncertain, but the picture does fit their reputation and character. Note that Jesus did not call the Pharisees by name, but for who they really were: hypocrites.
5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. 6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
The thought of suddenly blowing a trumpet so that everyone turns at just the moment to see you dropping your offering into the plate is such a blatant show of self-righteousness it makes one smile to think of it. The present example however, is just as ostentatious and self-promoting: going outside to the street-corner to pray so that everyone notices your piety and godliness! In Christianity today we could give different examples, but the general principle of egotism remains unchanged. Putting on a show of righteousness is useless in developing true holiness (Col 2:23) and succeeds only to cover up an unclean heart (Mat 23:27). Sincerity, true purity and faith unfeigned are inward marks that only God can see and judge aright (2Cor 6:6; 1Tim 1:5).
To be seen of men. This was the Pharisees’ primary aim and they carried it out in a wide variety of ways (Mat 23:5). It is especially distasteful when egotism and self-righteousness enter the church, for it is so contrary to the Rule of Christ. Seeking the approval of men instead of God will always end badly for the hypocrite (Mat 16:23). True deeds of righteousness will not go unnoticed by the Father, who shall reward thee openly. Not before men but before the angels in heaven (Luke 12:8; Rev 3:5). Hypocrites, on the other hand, receive their paltry reward by receiving the notice of men.
Personal prayer is communion with God, so to go out and pray on the street only exalts self. To truly meet with God, shut out the noises of the world and seek Him alone and undistracted. Prayer has many purposes: to honor and magnify God, to give Him thanks, to petition for a personal need, to intercede for someone else’s need, to ask for guidance, etc.
7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
The Christian’s prayer should proceed from an understanding mind (1Cor 14:15) and a humble heart (Luke 18:10-14). Many religions stress repetitious prayers, sometimes in chanting the same words again and again, sometimes by changing a word or two each time. The Buddhists, Muslims and Catholics all err in this way, the latter add a further error when they repeat their “Ave Marias” endlessly to the wrong person.
As the heathen do. This is a subtle re-naming of those hypocrites, the Pharisees. These were the false worshippers in Jesus’ time, while today there are others. I do not believe Jesus is teaching that the Christian should not pray long and often to God (see Luke 11:5-10), but says our prayers should be sincere, intelligent petitions and praises. Babbling on emptily has nothing to commend itself to God, nor will ritually repeating a prayer open the coffers of heaven. Besides, God already knows what we need. Nevertheless, God does desire the fervent and sanctified prayers of the saints! His hand is looking to move in support of the receptive, desiring heart; prayer moves God to act for men (Rev 8:2-5). He is abundantly willing and able to answer our prayers (Eph 3:20).
9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
The Lord’s Prayer. How special it is to the true believer in Christ! Although we are surely benefited by memorizing this prayer, Jesus did not intend it to be used as a ritual “form prayer” in Christianity. It is given in contrast to the hypocrites’ prayer (Mat 6:5-8). “Don’t pray like they do, loudly and in public, repeating the same words over and over again; as for you, pray after this manner.” Some have pointed out that the last half of the Lord’s Prayer has similarities to the temple inauguration prayer of Solomon (1Chr 29:10-13).
The prayer has a humble, holy, worshipful address, but an eloquent, exalting end. And between are 7 distinct petitions, surrounded in solemn aspects of thanksgiving, honor, praise, humility and willingness. It is so simple in words, yet deeply profound in meaning. It produces in the seeking, willing heart the highest sense of awe, holiness and majesty, yet its loftiness is firmly connected to the present reality. It speaks of daily life as well as heavenly life. It is altogether a masterpiece of worship in the beauty of holiness (Ps 29:2)
Our Father. Note the plural form, used also by ancient men of God when praying on behalf of their family or nation (Dan 9:4-19). It acknowledges God as both personally “mine” and “yours.” As a father, God loves us and will do everything to help us succeed (spiritually). He cares for us, hears us, yearns for us to be His obedient children. Nevertheless the concept of God as our Father is almost foreign to the Old Testament. It was Jesus who developed and taught that God is indeed a personal Father to the faithful. He is our Father in heaven, where He is ever watching and waiting to bless those whose hearts are set upon Him (2Chr 16:9).
Hallowed be Thy name. His name is holy, righteous, just; it will be honored and revered. The Greek word for hallowed (hagiazo) is often translated sanctified (see note on John 17:19; Heb 10:10; 1Thes 5:23), yet is derived from the common word for holy (hagios). Ascribing holiness to God brings to mind the scene in the Revelation of the four living ones, which ceased not to say, Holy, holy, holy, Lord God Almighty (Rev 4:8). The saints are comforted in knowing that their Father God is perfectly holy, but the same fact is a terror to them that do wickedly.
10 Thy kingdom come. Thy will be done in earth, as it is in heaven.
Thy kingdom come. While there is just one true Kingdom, the Father’s Kingdom is a particular term that is often associated with the future and eternal aspect of the Kingdom of God (1Cor 15:24; Mat 26:29). Long ago, God had promised to make the children of Israel a kingdom of priests and an holy nation (Ex 19:6) if they followed His commandments. David was the model physical king in that Kingdom (1Kings 9:5; 2Chr 7:18; 2Chr 13:5), but the real King was and is the God of heaven (Ps 22:28; Ps 45:6). And the real son of David was Jesus Christ (Luke 1:33), who offers citizenship in this Kingdom to every true-hearted soul who believes in Him (Luke 22:29; 12:32).
At the dawning of the New Covenant, John the Baptist came preaching that the Kingdom of heaven was at hand (Mat 3:2; Mat 4:17). While this Kingdom was in one sense a continuation of the Old, it was in essence the beginning of a New one. We might say it was a re-birthing of the old (John 3:3). The people of the new Kingdom were still the people of God (Mat 13:38), but they are re-defined to be the spiritual children of Abraham rather than his physical offspring (Gal 3:7, Gal 3:14, Gal 3:29). This giving of the Kingdom to another nation is pre-figured in the Old Testament by the rending of the Kingdom from Saul (1Sam 15:28), and directly stated by Jesus for the inclusion of the Gentiles (Mat 21:43). While this was a prominent article of prophecy (Isa 9:7, Dan 2:44, Dan 7:14, Dan 7:18, Dan 7:22), it was entirely missed by the Jews and even Jesus’ own disciples.
The Second Covenant Kingdom is called “new” because it is so radically different from the Old Kingdom of Israel (see Jesus’ illustration in Mat 9:16-17). These differences are expounded often in the Gospels and Epistles, yet they continue to be misunderstood/misrepresented in many churches of Christianity (see Luke 17:20-21; John 18:36; Rom 14:17; 1Cor 15:50; Col 1:13; Acts 14:22). Another “new” aspect of the Kingdom of Christ is that it is everlasting (2Pet 1:11), for the saints continue to reign with Christ in the heavens after their physical death (2Tmi 4:18), and even after this physical world has passed away and time is no more (1Cor 15:24). These things the disciples did not understand all at once, but as the Holy Spirit led them deeper into the Truth of the Gospel (Luke 19:11; Acts 1:6).
Dispensationalists often mis-apply the Scripture’s Kingdom details to their proposed Millennial Kingdom, which they think will be a future physical kingdom of Christ on earth. Multiple teachings of Christ make that interpretation impossible (Mat 16:28; Luke 10:11; 22:16), for the NT Kingdom officially began when its King ascended into heaven and took the throne (Heb 8:1; Heb 12:2; Rev 12:10). Yet, praying for the Kingdom to come is a relevant, ongoing desire, for even now Christ’s kingdom grows and ebbs from land to land and from time to time. Our constant prayer is that the Kingdom does come in more power and strength, as we ever look forward to the day that the earthly aspect of the Kingdom is transformed unchangeable into its eternal, heavenly state.
Thy will be done. The Greek word will carries the meaning of “pleasure or wishes” (Rev 4:11). God’s eternal will or purpose cannot be denied or detained by anything or anyone, yet sometimes His wish or pleasure is not realized. It is not His will that any should perish (Mat 18:14; 2Pet 3:9), yet the gate that leads to life is narrow and few will find it (Mat 7:14). When Jesus prayed that God’s will would be done, He was submitting Himself to God’s will rather than His own (Luke 22:42). Though it was a trying and terrible experience for Him, Jesus was never closer to the center of God’s will than when He hung dying on the cross. The same is true for us.
11 Give us this day our daily bread.
“Provide for our daily physical needs.” Jesus will return to this topic in more detail later on in the chapter. The wording of this petition implies simple, daily fare (Mat 6:31-34). Not rich and extravagant but good and healthy; not great storehouses but sufficient and timely – like the manna that God provided daily to the children of Israel as they travelled through the desert. Give me neither poverty nor riches; feed me with food convenient for me (Pro 30:8). While there is no doubt that God’s hand provides for His children, it would be an error to infer that they do not have to seek for it. The children of Israel had to go out every morning and gather the manna. Laziness is sin, whether in the spiritual sense or the physical. If any would not work, neither should he eat (2Thes 3:10-12).
12 And forgive us our debts, as we forgive our debtors.
Forgiveness is the wonderful backbone of Gospel, but there are some prerequisites to receiving the pardon which God offers to Man. A particularly important one, judging by other passages, is to forgive from your hearts…every one his brother their trespasses (Mat 18:35). A humble, contrite confession (acknowledging guilt and asking for help) is also a necessary factor. If we confess our sins, He is faithful and just to forgive us (1John 1:9). We are inspired to forgive others by Jesus’ example (Eph 4:32). He loved us first, forgave us and died for us (1John 4:19; Rom 5:8). The verses following this prayer (Mat 6:14-15) repeats the implied warning to be sure that we have forgiven our fellowman. See also the parable of the unforgiving servant in Mat 18:23-35.
Forgive us our debts. This word occurs elsewhere only in Rom 4:4. The parallel passage reads, forgive us our sins (Luke 11:4). The reminder in this model daily prayer to forgive others is certainly appropriate because forgiveness is not a one-time act. Forgiving another means that you agree to forever bear the damages of that offense. Every time it returns to your mind, it requires you to release anew the guilt of the offender and to re-commit to suffering the cost of that offense. Notice the present tense – as we forgive our debtors. Many times people say they have forgiven (and they truly did), but they fail to continue in complete forgiveness. No wonder then, when the symptoms of resentment, slander and bitterness begin to show themselves again.
13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
God does not Himself tempt any man (James 1:13), but He does direct our paths in foreknowledge. This petition asks Him to guide our steps such that we avoid encountering temptation and adversity. Watch and pray that ye enter not into temptation (Mat 26:41). And it asks Him for deliverance from evil in those times that must pass those difficult tests (John 17:15; 1Cor 10:13; Jude 1:24). The Greek word for temptation here is peirasmos, which has a broader meaning than our english word – “hard experiences, trials, difficulty and distress.” It’s usage in the Septuagint aids understanding and perhaps Jesus particularly chose this word due to its Old Testament connotations. Study the few occurrences in Deut 4:34; 6:16; 7:19; 9:22; 29:3; Ps 95:8.
Deliver us from evil. This prayer is the single comfort of power for the voluntarily defenseless sheep of Christ living amongst the violent and cruel wolves of the Dragon’s false church and world kingdoms (Mat 10:16). It should be our constant prayer. Deliver me, O Lord, from the evil man (Ps 140:1). Deliver us from this present evil world (Gal 1:4). Deliver me from every evil work (2Tim 4:18). Perils and troubles from within and without (2Cor 7:5) will confront the saints of the Kingdom.
Thine is the Kingdom. This ending does not appear in some manuscripts, making some scholars think it was not part of Matthew’s original autograph. It does have a firm basis in the Old Testament (1Chr 29:11; Ps 45:6; 103:19; 145:13) and so it cannot be quickly dismissed.
14 For if ye forgive men their trespasses, your heavenly Father will also forgive you: 15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
The high warning of these verses is strengthened by repetition. Later Jesus will relate a parable that illustrates the importance of forgiving others (Mat 18:23-35). Like any personal vow, after the decision to forgive is made the actions of forgiveness must be performed. And repeated. Often its not an easy road, yet it follows the natural vein of this Sermon which demands the deepest acts of humility, love and mercy. Forgiveness and mercy are bound together (see note on Mat 5:7), just as their opposites (hatred and violence) also go hand in hand. See also Mark 11:25; Col 3:13.
“Forgive us our debts,” we pray (v12). And God who is rich in mercy will certainly forgive – if we in turn forgive others their trespasses against us. While the word debts carries the idea of an unpaid account, the word trespasses connotes offenses or faults. The two concepts are complements in the general meaning of sin.
16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17 But thou, when thou fastest, anoint thine head, and wash thy face; 18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
Like almsgiving and prayer, fasting had become a way of drawing attention to oneself in the Jewish religion. Interestingly, the Law contains not a word concerning fasting. The first mention of it in the Bible was in the days of the high priest Phineas, grandson of Aaron (Judges 20:26). From then on, fasting was commonly practiced by God’s people as an enhancement to urgent prayers for His intervention and to know His will (1Sam 7:6, 2Sam 12:16; 2Chr 20:3; Neh 1:4; Dan 9:3; Jonah 3:5). And God did honor such afflictions of the body as a token of the earnestness of the petitioner (Joel 2:12; Mat 17:21). The Pharisees however, seem to have elevated fasting to be an important act of godly devotion in their oral law. They ritualized fasting and kept a strict weekly schedule(Luke 18:12).
While Jesus did fast at times (Mat 4:2), He apparently did not follow the Pharisees’ rules on fasting – it was common knowledge that He did not command His disciples to fast (Mat 9:14-15). Nevertheless, the Apostles and early church seem to have regularly fasted when confronted with specific needs or doubts (Acts 13:2; 14:23; 1Cor 7:5; 2Cor 11:27). In spite of the absence of any New Testament command, the early church began to prescribe regular fast days. Fasting would fit well in meaning and purpose as an Ordinance, yet it is nowhere even softly commanded. Jesus did say that His people would fast after He left them (Luke 5:35) and mentioned that a certain demoniac could not be healed except by prayer and fasting (Mat 17:21).
Fasting is meant to ‘get God’s attention’ as we seek His assistance and direction during our life on earth. By denying the body its natural desire and needs, the petitioner accentuates his prayer to God. Voluntary fasting before ordinations or important decisions are surely good and appropriate. These fasts are not a demonstration of self-righteousness, but an earnest, humble search and submission to the will of God.
19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21 For where your treasure is, there will your heart be also.
Investing in the Kingdom is far more profitable than earthly investments because the reward will be enjoyed eternally. The challenge is to keep those long-range rewards in our sights, because short-term profits are so highly valued by earthlings (2Cor 9:6). Heavenly treasures are the spiritual qualities that are being developed in the soul. God places in each child a soul of His own design and how we keep and develop that soul will continue forever in eternity. Laying up treasures for heavenly use is to educate and mature the soul to the Spirit of God.
Where your treasure is, there will your heart be also. So very true! Man cannot see the hearts of others – he’s not even very good at correctly evaluating his own heart (Jer 17:9). Do you really want to know your heart? Look at your life’s treasures. They will tell the story of what’s most important to you. Time is a treasure too. Look at where you are spending it, at what you are doing. How fervently are you serving Christ? The treasures you are accumulating reveal what is closest to your heart.
It’s like the person who plans a move to another state or country – he sends ahead the important things that he cannot obtain there. And this is very true of the Christian, who is planning a move to his true country (Heb 11:16) of total and eternal beauty. Those which so die in the Lord are truly blessed, for they rest from their labours; and their works do follow them (Rev 14:13). These are the treasures of eternal, spiritual value – helping others, saving souls, doing good deeds, producing the fruits of the Spirit, increasing in the knowledge of God. The call is to use whatever talents and possessions you have on earth to gain such treasures in heaven.
The parable of the talents in Mat 25:13-30 illustrates this important principle, picturing individual Christians appearing before the Throne where God evaluates the labors and works which have followed them. And when the lazy, excuse-making one appears with no works at all, he is cast into eternal darkness. The heresy which teaches that God hates man’s good works is everywhere destroyed by the Scriptures.
22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
The analogy of the single eye is perfectly situated between two related principles: Where your treasure is, there will your heart be also; and, No man can serve two masters. The eye is used in figurative contexts (as here) to represent knowledge and wisdom. In Ephesians 1:18 for instance, Paul uses the eye as a euphemism for the mind: The eyes of your understanding being enlightened (see also 2Chr 16:9; Ps 11:4; Pro 15:3; Rev 5:6). A single eye is one that is focused on the true and pure goal. Let thine eyes look right on…ponder the path of thy feet…turn not to the right hand or the left (Pro 4:25-27; Col 3:2). In contrast is the man with various (and often changing) pursuits and goals; he is called a double-minded man (Jam 1:8) because his mind waffles between God and the world. This will lead to a body full of darkness.
God is not interested in Christians who call upon Him on Sunday but follow the world during the week. He wants us to follow Him in singleness of heart (Col 3:22), with every ounce of our soul, strength and mind (Luke 10:27). It is easy to say we trust in God when there really is no other option – “I’m trusting in God to heal my cancer.” The real test of trusting God is when there are options. “My supervisor instructed me to write a false report or else I will be fired.” Daniel trusted God when he heard the king’s command that forbade prayer to Jehovah for 30 days. The three hebrews trusted God when the king commanded them to disobey. Job professed to trust in God even if He were to slay him (Job 13:15). Singleness of heart!
Many commentators struggle to find Jesus’ intended meaning here, especially with the statement, the light of the body is the eye. Yet, if Christians are the light of the world (Mat 5:14-16), then the enlightened eye is a spiritually awakened and wise person. The eye leads the body about – what it sees enlightens and influences the intellect and reason (see note for Rom 12:2). In Mat 15:17-19 Jesus explains that those things which defile a man are formed within and express themselves without. Our thoughts are largely formed by the influence of outward affections which enter by the senses, most notably the eye and ear. See also Luke 11:33-36.
24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
Trying to please two masters at the same time is an impossible, fatal ambition! Inevitably they will give conflicting commands and then the unfortunate man must decide which will receive his loyalty. In the physical world, he may not literally hate one and love the other, but he will be forced to choose one above the other. To God however, choosing the world over Him is hating and despising Him. He is a jealous God. He will not share His glory and honor with another (Is 42:8).
While it is not possible to serve two masters, many Christians attempt to do so anyway! They try to follow both God and the World (1John 2:15), sometimes listening to Christ and sometimes to the World. These lukewarm Christians, if they continue long in such condition, will finally be rejected of God (Rev 3:16).
Mammon, or money, cannot be our master, neither should we trust in uncertain riches (1Tim 6:17). The parallel passage in Luke 16:9-13 enlarges the topic in sobering seriousness. Jesus is not teaching against working for our food, clothing and shelter (2Thes 3:10), but He does warn that it cannot be the master of our life. There is hardly a more common temptation to man than gathering and trusting in wealth.
25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27 Which of you by taking thought can add one cubit unto his stature? 28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.
Take no thought. The phrase will appear three more times before the end of the chapter. It means to be concerned, worried, anxious. “Do not worry about how you will provide for this life’s physical needs.” This continues the topic of earthly treasure and mammon (Mat 6:19, 24). Obviously, the principle of trusting God to supply our earthly necessities (Php 4:19), needs to be balanced with common personal diligence (2Thes 3:10-12). As with so many principles, there are errors in the extremes! Some worry and fret about every detail and cannot act before every question has been solved. Jesus was sent into the wilderness by the Spirit and waited on God to supply His needs (Mat 4:3-4). He reproved Martha for being unnecessarily careful and troubled about many things (Luke 10:38-42), endlessly working to get every detail in perfect order. Yet, on the other hand, this passage cannot be teaching indifference in providing for the physical needs of our families. Laziness and neglect are not honorable attributes (see 1Tim 5:8). The principle here is nevertheless an important one, for it speaks to a very common temptation. Overly-much worry and preoccupation demonstrate a lack of trust in God, especially in regards to food and raiment. God will provide. Sometimes in miraculous ways, sometimes just by rewarding our work.
Trusting in God’s provision has the potential for many spiritual blessings! I remember a remarkable testimony service not many years after the little church in Coyhaique, Chile was formed. There, Marcelo told a story of how, not many months after his family had begun to commit their ways to the Lord, God spoke very powerfully to them. They woke up the morning of their oldest son’s birthday completely out of money and food. In Chile, a birthday celebration is an essential part of life for even the simplest family, and this was his 16th. It was not insufficient income but poor management that had brought the family to such a situation. That morning for devotions, Marcelo and Susana read the story of Abraham and Isaac, and how God had provided a lamb for the sacrifice. They discussed their problem of no money for the birthday party, and what they should do. Susana was worried and Marcelo surely was too, but he was also learning to trust. “God will provide,” he told Susana, using the very words Abraham had said thousands of years earlier, “There’s nothing we can do. We cannot even buy food today.” That was the biggest disgrace of all, for it was just a week or so after Christmas and this had happened many times before, all the money had been used on gifts. In Chile, the Christmas tradition is that the family buys a lamb for the meal, but the Diaz family had decided against that luxury this year. Marcelo was too embarrassed to ask one of the brethren for a few pesos, for he well knew that this was a problem of his own making; years of unwise stewardship had brought them to this point. He was determined to change, but it was early in their walk of faith. They were still searching, still finding their feet on the path. The two finished their devotions with a prayer for God’s help, and got up to begin the day. It was a Saturday morning, and early, when a knock sounded at the door. Who could it be? It was Owen, and he had something for Marcelo. Jeff had told him to bring it in from the campo and give it to Marcelo…it was a lamb ready to be butchered. Marcelo tells the story with great emotion and detail to this day, how can any of us forget it? Nobody knew of the birthday except Marcelos, nobody knew they were out of money and food…but God did. And the gift of a lamb right after the story of Abraham receiving a lamb from God was the greatest confirmation of God’s care and providence! Coming at the perfect time in Marcelo and Susana’s spiritual lives, its value will never decrease in our eyes. Yes, “God will provide.”
About four years later, Marcelo became the giver in a similar event. Israel and Daniela had newly moved to Coyhaique and both had given their hearts to the Lord only a few weeks before this story took place. Israel had been looking unsuccessfully for work for several months and slowly they were being pinched tighter and tighter. Finally the day came that they were completely out of money and food, not even a diaper remained for the baby. They didn’t know what to do except sit down and pray. Israel opened the Bible to Luke 12:29-31 and read those verses of promise. Now, the little church was not unaware of Israel’s unemployment, but they didn’t know the situation was serious. Nevertheless, a few days earlier they had decided to put together a “gift box” for the new family, and that very day Marcelo took it to them, arriving not ten minutes after Israel and Daniela’s prayer! It had everything they needed…even diapers for the baby. It was again a huge confirmation that “God will provide.”
To cap off that meeting’s testimonies, brother Jeff told a story of his youth. He was on his way to a wedding in which he was a groomsman. They had stopped for fuel, but somehow the pump malfunctioned and gas had spewed out and all over his pants. They were ruined and smelled terribly, but what could he do? It was too late to find another pair and he was with other members of the wedding, so on down the highway they went. Suddenly up ahead they saw something fly off the back of an unknown truck and land in the road ahead of them. They stopped to see..it was a pair of pants: dress pants, size perfect, color perfect. I was at that wedding and to my eyes his clothes had been carefully chosen by him that very day. “Do not worry about what you shall eat or drink, nor yet for what you will wear…for your heavenly Father knows you need all these things.”
But things do not always turn out that way, even for devout believers in Christ. Why? I can think of at least two reasons. First, if all our prayers were miraculously answered, where would faith fit in? Second, our every prayer is answered, but sometimes not in the way that we are expecting or wish. So do not fail to look for that answer. It may be surprising (Ps 55:22).
Another important aspect of trusting God to provide is illustrated in the comparison of Solomon’s glory to the lilies of the field. “Do not take great care to dress beautifully. Look at the flowers of the field, they don’t toil long in making elaborate raiment, yet even Solomon was not dressed more beautifully than they. If God clothes the flowers appropriately, surely He will provide you with appropriate clothes.” A good lesson for females and one that is especially needful in the present age of easy money. How easy to spend it unwisely on one’s physical appearance (see v21).
In this passage, Jesus speaks to the temptations of both the rich and poor in this life. He depreciates the luxuries of the rich by comparing them with the lilies of the field, but He chides the poor for worrying about the necessities of life.
33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
This verse encapsulates the foundations of the Christian religion. The two great commandments are to love God, and to love one’s fellow man. That is to seek first the kingdom of God. For those who do, the physical needs of life will not be lacking.
Interestingly, God gives each of us different tasks and works in “seeking first the Kingdom of God.” For Abraham, his job was to raise a son, and that was just about it. All those promises that God had given him? Make his name great, have descendants like the sand of the sea, inherit the land of Canaan, all the families of the world blessed in him – Abraham didn’t see even one of those in his lifetime. However, God did give him a son, and oh did he make the most of it.
Jesus famously said, If any man come to me and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple (Luke 14:26). We are to love Christ so much that it is as if we hate our own flesh. In the same way, we are to seek God’s Kingdom so much that it is as if we don’t even care about food, clothing and shelter.
34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
This verse concludes the passage: “Don’t worry about tomorrow; each day brings enough trouble of its own.” As already mentioned, this does not mean the Christian should avoid making plans for the future, or not watch for signs of calamities like famine, economic difficulties and war. Providing for the physical needs of our own families (1Tim 5:8) takes at least some forethought. Rather, Jesus is teaching us not to worry and fret about the future, for He is able and willing to care for His people. God will supply our physical needs (not wants, needs) as we seek first His kingdom.
Obviously, this is not the “wealth Gospel” that some false teachers today are advocating. However, it is a great comfort to know that God has promised to supply our needs if we follow His way. The “wealth Gospel” teachers say that we can know our spiritual condition by how wealthy and healthy we are because God has promised to bless us with these if we follow Him. This idea is strongly contradicted by the Scriptures, which depict the most-admired believers as poor and afflicted (Heb 11:36-40), not rich, sumptuously attired men of the world (Mat 11:7-11). Again, Jesus will supply our needs, not our selfish wants and wishes. He knows we need food and clothing (v32).