Douglas Jacoby Podcast

For additional notes and resources check out Douglas’ website.

Love of money, wealth, and possessions—the sin of greed (covetousness)—can take over our lives if we aren't careful. The god of wealth is Mammon (an Aramaic word), and he has many followers. This is the topic of today's talk (8 mins).

“No man can serve two masters. For either he will hate the one and love the other. Or else he will hold fast to the one and despise the other. You cannot serve God and Mammon” (Matthew 6:24).

Comment

• Mammon is the Aramaic term for riches.
• Love/hate in Matt 6:24 and Luke 16:13 sheds light on how to interpret love/hate in Luke 14:25.
• Mammon is not just a master; it is a god. “For you know this that no fornicator … nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and of God” (Eph 5:5). A covetous man is an idolater, and he serves another god.
• It isn’t surprising that Jesus speaks of Mammon or wealth as though it were a god. Roman satirist Juvenal says sarcastically, “No deity is held in such reverence among us as Wealth.” Satire I.
• This verse is Jesus’ third angle of approach to the important topic of wealth (Matt 6:19-34).

Conclusion: An extended quotation from Donald Hagner, Word Biblical Commentary 33A: Matthew 1-13 (Nashville, TN: Thomas Nelson, 1993), 160.

Next: Anxious

For additional notes and resources check out Douglas’ website.

In today's talk (13 mins) we continue to make our way through Jesus' teachings about wealth. It is closely connected with tomorrow's lesson on Mammon.

The lamp of the body is the eye. If therefore your eye is single, your whole body will be full of light. But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great that darkness is! (Matthew 6:22-23)

Comment:

• Mixed metaphors can be difficult; work at it.
• Jesus is trying to get the point across clearly, using three illustrations for one point:
  • Treasure in heaven, or treasure one earth
  • Darkness, or light (focus)
  • God or Mammon (two masters)
• In effect, the SOM contains extended teaching against materialism.
• People who look at life through a defective spiritual eye assign an imaginary, high value to possessions.

Anxiety over money

• John Chrysostom: “Among other things, the wealthy tremble at the thought of poverty. In fact, they fear not only poverty itself—but even a trifling loss of their possessions. Those who lack necessary food do not grieve as much and bewail themselves as much as rich people do when they lose some small possession. In fact, many of the rich have even hanged themselves when they lost their possessions, not willing to bear such an ill turn of events.” Homilies on Matthew 20.4.
• When some people would rather die than to live without wealth, the eye of their soul is dark indeed! As Jesus said, they are full of darkness.
• Do we obsess over money? Are we conflicted in our soul between serving the Lord and striving for wealth and comfort (or maintaining it)?

Conclusion

• “Wealth, it happens, is only the most conspicuous example of that which can distract from true discipleship. Only the rarest of individuals can possess much of the world’s wealth without becoming enslaved to it and without letting it cut the nerve of true discipleship.”—Donald Hagner, in the Word Biblical Commentary 33A: Matthew 1-13 (Nashville, TN: Thomas Nelson, 1993), 160.
• Let's focus on what is truly important.

Next: Mammon

For additional notes and resources check out Douglas’ website.

This talk (13 mins) challenges us to store up treasure in heaven, not on earth. Although it can be challenging to discern exactly how much wealth we should hold on to, and how much should be given away, we are not excused from the responsibility to prayerfully and honestly wrestle with the Lord's words in Matthew 6:19-20!

Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust consume and where thieves do not break in and steal (Matthew 6:19-20).

Observations

• Treasures in two locations
• Wealth is never really safe. Moths eat away at fine garments, rust corrodes metal and coins, thieves break (dig) in and try to find where our treasure has been hidden (e.e. under the floor.)
• Are we to make as much money as possible? Are we "maxed out" in the pursuit of wealth?
• I do read this not as as forbidding riches—however they are defined—but warning us of the dangers of wealth and encouraging us to be emotionally invested in the right place.

Sell our possessions?

• “Fear not, little flock, for it is your Father's good pleasure to give you the kingdom. Sell your possessions, and give to the needy. Provide yourselves with moneybags that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys. For where your treasure is, there will your heart be also" (Luke 12:32-34).
• Jesus lived simply; the apostles lived simply; the early Christians lived simply.

Two martyrs
Cyprian and Lawrence were both martyred in the Valerian Persecution in 258 AD:

• Cyprian: “The fool who was to die that very night was rejoicing in his stored goods [referring to Luke 12:20]. He to whom life was already failing was thinking of the abundance of his food. In contrast, the Lord tells us that a man becomes perfect and complete by selling all his goods and distributing them for the use of the poor. He thereby lays up for himself a storehouse in heaven.” On the Lord’s Prayer 20 (ANF 5.453). Cyprian was not speaking hypothetically. He had been wealthy before becoming a Christian. But on his conversion, he sold much of his estate and used the proceeds to help the poor. Pontius the Deacon, The Life and Martyrdom of Cyprian 2 (ANF 5.268). He also notes, “Neither does the state take away the property entrusted to God, nor does the tax collector intrude on it. Likewise, no criminal plots cart it away. That inheritance is placed in a vault that is kept under guard by God Himself.” On Works and Alms 19
• Lawrence: Roman officials were seizing whatever property the churches owned. In Rome, the authorities confronted Lawrence, a deacon in the church, and demanded that he surrender all the valuables the church in Rome owned. He told them he'd collect the church’s wealth and hand it over the next day. The next morning Lawrence had assembled a large group of the poor who were supported by the church [1500-2000 persons?]. When the officials arrived and demanded for the loot, Lawrence pointed to the poor and needy. “This is the wealth of the church,” he exclaimed. The disappointed and irate officials then put him to death. Ambrose, Duties of the Clergy 2.28.140.

The lesson for us

• Invest in people.
• My suggestion: Liquidate unnecessary assets. Retain what is necessary to continue to be able to provide hospitality, help fellow Christians, give alms, and not be a burden to others.
• We probably need less than we think. 
• Let's live modesty!
• A word to Americans and citizens of other rich nations: 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. They are to do good, to be rich in good works, to be generous and ready to share, 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 (1 Tim 6:17-19).

Next: Darkness

For additional notes and resources check out Douglas’ website.

Moreover, when you fast, do not put on a sad face like the hypocrites. For they disfigure their faces so that they may appear to men to fast. Truly I say to you, they have their reward.

But you, when you fast, anoint your head and wash your face, so that you do not appear to men to fast, but to your Father who is in secret. And your Father, who sees in secret, will reward you openly (Matthew 6:16-18)

Introduction

• Corporate fast days in Judaism—principally the Day of Atonement (“the Fast”), although the prophets refer to other fast days as well.
• Jesus did not say, “if you fast,” but “when you fast.” He assumed that his followers would fast on a regular basis. 
• In addition to personal fasting, the early Christians collectively fasted on Wednesdays and Fridays. Didache 8.1 (ANF 1.379); Clement of Alexandria (ANF 2.544); Tertullian (ANF 4.109); Tertullian (ANF 4.112); Victorinus (ANF 7.341); and Peter of Alexandria (ANF 6.278). Wednesdays because it was on that day that Judas made his pact with the priests to betray Jesus (Victorinus, ANF 7.341; Peter of Alexandria, ANF 6.278; and Apostolic Constitutions, ANF 7.445). Fridays because Jesus died on that day (Tertullian, ANF 4.111). There were also occasional fasts for the whole church, as wise leadership decided (Tertullian, ANF 4.111.
• The oil, or lotion, was part of daily hygiene. When we don't take care of ourselves, we draw others' sympathy or interest, thus undermining the point of the fast.

Different kinds of fasting

• Some early Christians abstained totally from all food and drink.
• Others took bread and water only.
• In our day, we might fast from social media, or meat, or sweets.
• But the early Christians turned their days of fasting into good news for the poor:
  • Hermas: “On the day on which you fast, you should taste nothing but bread and water. Then, having calculated the cost of the food that you would have otherwise eaten that day, you should give that sum to a widow, an orphan, or some other person in need.” The Shepherd 3.5.1.
  • Aristides: “If there is among them any who are poor and needy, and if they have no spare food, they fast two or three days in order to supply food to the needy.” Apology (ANF 9.277).

True Fasting

• “Is this the kind of fast that I have chosen? A day for a man to afflict his soul? Is it to bow down his head as a bulrush and to spread sackcloth and ashes under him? Will you call this a fast and an acceptable day to the Lord? Or is this not the fast that I have chosen: To loosen the bands of wickedness, to undo the heavy burdens, to let the oppressed go free, and that you break every yoke? Is it not to give your bread to the hungry, and that you bring into your house the poor who are cast out? And when you see the naked, that you cover him?” (Isa 58:5-7).
• Although the early Christians practiced physical fasting, they frequently spoke of this other type of fasting.
• Hermas: “Offer to God a fasting of the following kind: Do no evil in your life and serve the Lord with a pure heart. Keep His commandments, walk in His teachings, and let no evil desire arise in your heart. And believe in God. Do these things, fear Him, and abstain from every evil thing. If you do so, you will live to God. And if you do these things, you will keep a great fast, and one acceptable before God.” Hermas, The Shepherd bk. 3, parable 5, ch. 1. See also Clement of Alexandria, Pedagogue (ANF 2.292-293).
• Origen: “When you fast, you must approach Christ, your High Priest. He certainly must not be sought on earth but in heaven. Through this One, you should make an offering to God. Do you still want me to show you what kind of fast it is appropriate for you to practice? Fast from every sin, take no food of malice, take no feasts of passion, do not burn with any wine of luxury. Fast from evil deeds, abstain from evil words, hold yourself from the evil thoughts. Do not touch the ‘secret loaves’ of perverse doctrine. Do not desire the deceptive foods of philosophy, which seduce you from truth. Such a fast pleases God. However, I do not say this so that we might relax the practice of Christian abstinence. For we have forty days dedicated to fasting. We also have the fourth and the sixth day of the week on which we regularly fast. And there is certainly freedom for the Christian to fast at any time.” Homilies on Leviticus 10.2.2-6.

Conclusion

• Don’t make excuses: I don’t want to stick out at work. You could invite them to join you. Maybe bring a “special meal” (colored water?). I like food too much. Then you like food too much (2 Peter 2:19, 1 Corinthians 6:13). I have a medical condition. Bless you – make wise decisions! We’re all different physiologically. Don’t be a softie, but then don’t go around judging everyone either. Be creative. Jesus didn’t tell me I have to do it, so I won’t. There are a lot of things he didn’t tell us to do, but we do them anyway. We are all responsible for weighing and applying biblical principles.
• Jesus assumed his followers would pray, fast, and give to the poor. He didn’t tell us exactly how; he was more concerned with the heart behind the action. Be you are getting your convictions from the Bible—not from your friends, your feelings, or even church culture.
• Watch out for legalism. You aren’t necessarily holier just because you have a system. And yet without some system, some resolution, what will really change?

For further exploration: Prayer & Fasting (40 mins)

Next devotional: Treasure

For additional notes and resources check out Douglas’ website.

For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses" (Matthew 6:14-15).

Forgiveness is conditional.

• Matt 6:14-15 ties in directly to the Lord’s Prayer: “Forgive us our debts, as we also have forgiven our debtors” (Matt 6:12), which parallels Luke 11: “Forgive us our sins, for we ourselves forgive everyone who is indebted to us” (Luke 11:4).
• Forgiveness is conditional, not unconditional. This is a serious theme in the teaching of Christ.
• The principle is well illustrated in the Parable of the Unmerciful Servant (Matt 18:23-35). The unmerciful servant's debt is un-cancelled. The implication is clear: we can be "un-forgiven"—just as the Lord makes explicit in Matt 6:15 and 18:35.

The early church concurs:

• Clement of Alexandria: “Accordingly, God gives forgiveness of past sins. However, of future sins, each one brings this to himself [by forgiving others].” Who Is the Rich Man? (ANF 2.602)
• Cyprian: “‘If you do not forgive, neither will your Father who is in heaven forgive you your trespasses.’ There will remain no grounds for excuse on the Day of Judgment, when you will be judged according to your own sentence.” On the Lord’s Prayer 23 (ANF 5.454)

Summary
 

• Forgiveness is not unconditional.
• For some of us, this may not be controversial, but this contradicts the teaching of reformers like Luther and Calvin, who taught “once saved, always saved.” Their teaching, in effect, claims, “When we are converted to Christ, every sin we will ever commit is pre-forgiven.”
• However, if this were true, then Jesus’ words are false.

Challenge

• Don’t let things drag on. Always seek reconciliation!
• Always resist unhealthy theology.
• Don’t utter the Lord’s Prayer, or any prayer, if we have no intention of forgiving our brother or sister. Let's examine our hearts.

Next: Fast

For additional notes and resources check out Douglas’ website.

"Pray then like this:

 Introductory thoughts

• The Lord’s Prayer may be understood as a summary of the gospel itself.
• Notice, there is no mention of doctrine or specific commandments.
• The faith has been distilled to its essence: the relationship of child to father.
•  This prayer is the opposite of repetitious babbling.
• It is not wrong to pray the prayer verbatim—Jesus seems to be encouraging us to do so. Didache: “Do not pray as the hypocrites. Rather, as the Lord commanded in His gospel… Pray in this manner three times daily during the day.” Didache 1.379

Observations

• “Father”—we approach God as our Father, through the work of the Son, by the power of the Spirit. When this is our understanding, then we are praying “in Jesus’ name.” (Note: The original Christians did not “sign off” their prayers with the formula “in Jesus name,” since they understood that their prayer was intrinsically in Jesus’ name.
• “Our” Father—Christianity was not intended to be individualistic.
• “Hallowed be your name”: To hallow means to make holy, or to sanctify. Cyprian: “It is not that we wish for God to be hallowed by our prayers. Rather we beseech of Him that His name may be hallowed in us. For by whom could God be sanctified, since He Himself sanctifies? It is He who says, ‘Be holy, even as I am holy’ [1 Pet. 1:15]. So we ask and entreat that we who were sanctified in baptism may continue in that state in which we have begun. And we pray daily for this because we need sanctification on a daily basis.” On the Lord’s Prayer 12 (ANF 5.450)
• God does not have a name in the sense that created beings do. He simply is. (Exod 3:14; 34:5-7). The early church agreed: Aristides (ANF 10.264); Justin Martyr (ANF 1.165); Irenaeus (ANF 1.412-413; Clement of Alexandria (ANF 2.464); Mark Minucius Felix (ANF 4.183); Novatian (ANF 5.615); and Cyprian (ANF 5.467). Justin Martyr: “To the Father of all, who is unbegotten, there is no name given. ...These words—Father, God, Creator, Lord, and Master—are not names. Rather, they are descriptions derived from His good deeds and functions.” ANF 1.190
• “Your kingdom come”: the kingdom continues to “come”—not a one-time event at Pentecost, as some of us may have been taught. Christ is already on the throne. Of course, his realm is one thing, but his rule (reign) in the hearts of willing subjects is another. 
• Further, we pray for his will to be done in our lives. “Your will be done” is directly parallel to “Your kingdom come.”
• God’s will is obeyed in heaven (angels and spiritual beings), as well as on earth among those who honor him as king.
• “Daily bread”—not just physical nourishment, but spiritual food (John 6:35).
• “Forgive us our debts”—in the shorter prayer of Luke 11, the word is “sins” (trespasses). The two are closely related.
• “Lead us not into temptation”—This was understood by the ancient Christians as meaning “do not allow us to be led into temptation,” since James 1:13 states that God tempts no one.
• “But deliver us from evil”—or from the evil one. The Greek can be translated either way.
• “Thine is the kingdom…”—the extra line is found in some ancient sources (e.g. Didache 8, Tatian’s Diatessaron, Sec.9, and in Chrysostom), but not in others (e.g. the oldest Greek manuscripts, quotations by Latin church fathers, Tertullian, Origen, and Cyprian).

Yet even if we pray the Lord’s Prayer, we will not be pleasing to God if our disposition towards our fellow man is wrong. That is the topic of our next devotional.

Next Up: Forgive

For additional notes and resources check out Douglas’ website.

5 "And when you pray, do not be as the hypocrites. For they love to pray standing in the synagogues and in the corners of the streets, so they may be seen by men. Truly I say to you, they have their reward. 6 But when you pray, enter into your closet, and when you have shut your door, pray to your Father who is in secret. And your Father who sees in secret will reward you openly.

7 And when you pray, do not use vain repetitions as the Gentiles do. For they think they will be heard for their many words. 8 Therefore, do not be like them. For your Father knows what things you need before you ask him" (Matthew 6:5-8). 

• Reward: from God, or from others? Make a choice.
• The Closet: probably not literal (as demonstrated through Jesus' own example), although many have understood it this way. Get free from distraction. 
  Jesus is not forbidding corporate prayer, of course. (E.g. Acts 16:25 – Paul and Silas in prison.)
• Chrysostom: “Let us then not make our prayer through the gestures of our body or by the loudness of our voice, but by the earnestness of our mind. Let us not do it with noise and clamor and for display—such that we even disturb those who are near us. Rather, let us pray with all modesty, with contrition of the heart, and with inward tears.” Homilies on Matthew 19.4.
• Vain repetition: avoid wordiness as well as worldly petitions. Chrysostom again: “Here Jesus calls frivolousness by the name of ‘vain repetition.’ This is when we ask of God things unsuitable—such as kingdoms and glory, or to get the better of our enemies, or to obtain an abundance of wealth, or in general to pray about anything that does not concern us.” Homilies on Matthew 19.5.
• Origen: “… According to the passage in the Gospel, only Gentiles babble. For they are quite ignorant about great and heavenly petitions. Therefore, they send up all their prayers for material and external things. The Lord dwells in heaven and above the heights of the heavens. So he who asks for things from below is nothing more than a babbling Gentile.” On Prayer 12. [XXI 1-2.]
• The Lord urges economy in prayer—which will be especially visible in the Lord's Prayer.

Next: The Prayer

For additional notes and resources check out Douglas’ website.

“Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. 

But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. And your Father who sees in secret will reward you” (Matthew 6:2-4).

Comment:

• Jesus said not if you give alms, but when you give alms.
• We are not to trumpeting our piety.
• Hypocrites: hypokritēs literally meant a play-actor. People who trumpet their almsgiving are only pretending to care about the poor.
• There is a reward in heaven for giving alms, but not when we do this to impress others.
• The words about the left hand and the right hand are metaphorical (like cutting off the hand in Matt 5:30). The focus is on the heart, not the hand.
• Our giving should, as much as possible, be in secret (private).

History

• A great source for the views of the early church is A Dictionary of Early Christian Beliefs. (The subtitle is A Reference Guide to More than 700 Topics Discussed by the Early Church Fathers.)
• Early church
  • Aristides: “Christians do not proclaim in the ears of the multitude the kind deeds they do. Instead, they are careful that no one notices them. In fact, they conceal their giving just like one who finds a treasure and conceals it.” Apology 15 (ANF 9.278)
  • Tertullian: “Our compassion spends more in the streets than yours does in the temples!” Apology (ANF 49)
  • Lactantius: “Be generous to the blind, the feeble, the lame, and the destitute. For they will die unless you bestow your gifts upon them. They may be useless to men, but they are serviceable to God.” Divine Institutes (ANF 7.175)
  • Hermas: “Instead of lands, buy afflicted souls, just as each one is able. And visit widows and orphans.” The Shepherd, 3, Parable 1 (ANF 2.31)
  • Tertullian: They used alms “to support and bury poor people, to supply the needs of boys and girls destitute of means and parents, and of old persons who are confined to their houses. These gifts also help those who have suffered shipwreck. And if there happens to be any of us in the mines, banished to the islands, or shut up in the prisons—for no reason other than their faithfulness to the cause of God’s Church—they are supported because of their confession.” Apology (ANF 3.46).
  • Lactantius informs us thatChristians also paid to ransom their brothers from barbarian raiders and to bury the poor, including abandoned strangers. Lactantius, Divine Institutes (ANF 7.177).
  • Julian the Apostate (the pagan Roman emperor of the 360s), in a private letter to friend: “Why then do we think our meagerness is sufficient? Do we not observe the kindness of Christians to strangers, their care for the burial of their dead, and the seriousness of their lifestyle? Do we not see how this has done the most to advance their cause? …The godless Galileans do not only take care of their own poor but of ours as well!” Julian the Apostate, Letter to Arsacius
• Middle ages: It was believed that almsgiving wiped out sins. (See Tobit 12:9.)
• Reformation (1500s+): Luther overreacted and ended up creating a new gospel where righteous deeds and obedience play no role in salvation. Luther diluted what Jesus taught about almsgiving.
• Today: "Tithing" (an OT practice, not practiced by the early church as it is not commanded in the NT) is preached in today’s churches. Almsgiving, sadly, usually is not. Is this for fear that giving to the poor might compete with building programs, staff salaries, and various financial drives?

What’s the take-away?

1. Give to the poor.
2. Give discreetly. No hoopla / try not to tell others what you’ve done, particularly others who don’t need to know.
3. Intend to give—plan for it. (Keep on hand money, food, or clothing, so that when you are asked you can give.)
4. Donate to an organization you trust.
5. Study what the NT says about giving. Notice especially how much emphasis is given to helping the needy, as compared to other financial causes.

Tomorrow: Prayer

For additional notes and resources check out Douglas’ website.

“Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven" (Matthew 6:1).

The lifestyle demanded by Jesus in Matt 5 is difficult. That’s why it can be tempting to pretend—to fake it. It’s also why we are sometimes tempted to put on a show, in three areas.

Three key areas

• Giving. “Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others” (Matt 6:2).
• Praying. “And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others” (Matt 6:5).
• Fasting. “And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others” (Matt 6:16).

Motivation

• This concerns motivation.
• It’s all about the heart—in both testaments.
• The Lord is pleased not by religiosity, but relationship.
• Jesus knows our tendency to make ourselves look better than we are.

Rewards

• Though we do not earn salvation, we do accrue rewards (treasure) in heaven.
• These rewards are forfeit when we have behaved religiously in order to impress others.

Final questions

• Why do I do what I do?
• Would I still share my faith—or do other “Christian” things—if no one were around to witness it?
• Would I pray if I knew for sure no one would ever ask me about it?
• Am I using external or sub-Christian metrics to evaluate my faith, or am I truly dealing with the heart?

Next: Alms, the first of the three areas in which Jesus calls us to sincerity and modesty in the performance of our religion.

For additional notes and resources check out Douglas’ website.

"You, therefore, must be perfect, as your heavenly Father is perfect" (Matthew 5:48).

On the previous topic, "Enemies:"

• Jesus, Paul, and the early church spoke clearly and definitively about the need to love our enemies—never to assault them (verbally or physically), never to kill them, always love them.
• This understanding was lost when the church made its alliance with the state in the 4th century.
• From that time, and up to our day, nearly all churches are worldly and disobedient to Jesus’ command to love our enemies.
• Making a change in this area would really make the Christian community “pop”—stand out!
• Further: Listen to Mark Twain's War Prayer.

Be perfect?

• At first, it sounds as though Jesus is saying that we have to be sinless or faultless. As a young Christian I believed this was indeed exactly what he was commanding. Perfect—no compromise—no margin of error!
• This misunderstanding affected how I related to others. It affected me as a leader. It affected my family.
• However, there are two problems with such an interpretation.
  • The Greek word (teleios) means perfected in the sense of completion or maturity—the end of a process—perfected.
  • It must be understood in the context of loving enemies—and the rest of the lifestyle teaching in Matt 5. It's not a call to be perfect students or workers, or to be 100% fault-free.
  • We are to be like our Father—in how he treats us. God gives grace (sunshine, rain, and much more) to all (the righteous and the wicked).
• It has been suggested that perfection here means holiness. We are to be holy, for he is holy (Lev 11:44).

So, are we behaving like adult children of the Father?

• Imagine what the church would be like if we dealt with anger, dealt with lust, truly honored marriage, were totally reliable—men and women of integrity—and never retaliated, verbally or otherwise, sincerely loving and serving our enemies!
  • Of course this is difficult.
  • It’s much easier to fake it—which Jesus will next address, as we move into chapter 6.

Next: Show-off!