This teaching session was kicked off by Jesus turning upside down the typical rabbinical teachings of His day. In this chapter, the focus is on the nature of true spirituality. Jesus contrasts the kind of spirituality they were used to seeing every day against the genuine article.
He begins with what was commonly referred to as "acts of mercy," which today we typically call "acts of charity." We are aware of two different practices Jesus mocks in saying "sounding a trumpet in the streets." One is quite literal, when those with great wealth and power would summon the unfortunate to assemble for mass distribution of food, clothing and such. The other was peculiar to Jerusalem, where the Temple stood. Built into parts of the external wall were convenient drop boxes with heavy brass funnels protecting the depository. The large opening faced out on the wall, which narrowed and curved downward so thieves could not simply reach into the box. Tossing a large handful of worthless coins would make quite a racket. The jaded citizens called this "sounding the horn." Such public notice was the full extent of blessing hypocrites received. True spirituality cared nothing for mans' approval, but only for the Father's, Who saw all secret acts.
The Talmud prescribed rather extensive ritual prayers. Writing in rather flowery language, they lent themselves well to dramatic gestures preferred by hypocrites. Pharisees would typically ensure they found themselves in very public places during when the hours of prayer, is if they somehow were accidentally caught by the timing. Had they made it a point to be in the Temple or any synagogue, it would have been more honorable. However, even there they mimicked the chanting of pagan idolaters. Prayer is hardly a matter of getting the attention of a busy or distracted god. Jehovah knew all things, so prayer was not for Him but for us.
Jesus proceeds to lay out a model prayer. While there is no harm in reciting this in worship, that misses the point. It is not a matter of precise holy wording, but grasping the character of this outline Jesus provides. I take the liberty here of paraphrasing it to help us understand that:
Our Father in Heaven, even Your Name is Holy. Bring Your Kingdom into our lives so we obey You as those in Heaven do. Provide us only what we need to serve you today. Teach us to forgive as You forgive. Help us follow you through trials such that we do not fall into the hands of Satan. We seek Your Kingdom's prosperity, by Your power, for Your glory.
Notice there is precious little here about worldly needs, except to ask for it in like measure to a Roman soldier's daily ration. It was never enough for the man to desert his commander, but enough to make it through that day. The whole passage aims at binding us to God, seeking only for ourselves what it takes to bring Him glory and fulfill His purpose. Jesus goes on to make again the point about forgiveness. If you do not pass on the Lord's mercy and grace to others, it can do nothing for you. This is the character of prayer, of seeking to commune with God Almighty -- that we be changed. More precisely that we be changed into a people whose whole focus is God's business, God's way.
Contrast this to the hypocrites who advertised their fasting by overdoing the sackcloth and ashes business. Such was originally designed to shock oneself into realizing the seriousness of some grave sin. Jesus describes those who obviously don't have a sense of sorrow over their sins, but a deep need for human pity and approval: "Oh, he is such a martyr!" While people notice, it never comes to God's attention. Fasting is a commitment of the heart, some internal concern which need not be a burden to those who don't know. God will know, and respond appropriately.
Jesus again hammers the Jewish elite for their worldliness by discounting the necessity of piling up material wealth. Such acquisitiveness leads merely to worry over how very much everyone else wants it, too. Hide it away too well and natural processes will render it useless. If, instead, you are focused on spiritual treasure, there is no way it can be lost. If your eyes are trained to see the world with price tags, the light of truth can never come in, and your soul will be darker than the pits of Hell. God will not share your loyalty with the god of material possessions.
The wealthy Jews often chided the peasants for not saving, blaming them for their own poverty. It was a hard-hearted meanness which characterized the comfortable class of Jews all over the known world. They seemed afflicted with an abject fear of losing what they were so sure was God's blessing. Perhaps it was that, but the only blessing they would ever know. Peace was denied them; they were held fast in the anxiety of a shalom which was measure merely in tangibles. A rote observance of Moses promised little else. Yet the whole of Moses and the rest of the Old Testament pointed to something much higher. It was a shalom of inner peace, a security of the spirit which trusted God to provied what was truly needed. Instead of presenting God with a list of requirements, the truly spiritual would request from God His requirements.
If one could not trust the God Who made him, and all things he could see, and many things he could not see, this world was a sad and dark place full of danger. Jesus noted far lesser creatures, whose lives appeared to have no significant purpose, seemed quite well taken care of by their Creator. How could anyone imagine the God who called them to service would do any less for them?
But seek first the kingdom of God and His righteousness; and all these things shall be added to you.
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By Ed Hurst
15 August 2007
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