Seeking Holiness in the Sermon on the Mount

Lesson 1Holiness as a State of Being..............................................3Matthew 5:1-16

Lesson 2Holiness that Exceeds Our Expectations............................8Matthew 5:17-48

Lesson 3Holiness in Relation to Religion ......................................13Matthew 6:1-18

Lesson 4Holiness and the Priorities of Life....................................18Matthew 6:19-34

TABLE OF CONTENTS

Prepare Before the SessionRead the session for today in the Study Guide. Then read the options in this Teaching

Guide, placing checkmarks beside the activities you plan to include. After you have decidedwhich options to use, gather the appropriate materials.

WHAT’S IN YOUR TEACHING GUIDEThis Teaching Guide has three purposes:➤ to give the teacher tools for focusing on the content of the session in the Study Guide.➤ to give the teacher additional Bible background information.➤ to give the teacher variety and choice in preparation.

The Teaching Guide includes two major components: Teacher Helps and Teacher Options.

Teacher Helps

Teacher Options

Bible BackgroundThe Study Guide is your main

source of Bible study material.

This section helps you more fully

understand and

interpret the Scripture text.

Teaching Outlineprovides you with an outline

of the main themes in the

Study Guide.

The next three sections provide a beginning, middle, and end

for the session, with focus paragraphs in between.

Focus Paragraphsare printed in italics at the top of the page because they

are the most important part of the Teaching Guide. These

paragraphs will help you move your class from “what the text

meant” to “what the text means.”

You Can Choose!There is more material in each session than you can use, so choose the options from each section

to tailor the session to the needs of your group.

Bible BackgroundThe Sermon on the Mountappears in Matthew as the first

of five sections containingJesus’ teachings. Here at the

beginning of his ministry, Jesus explainswhat life in the kingdom of God is like.

The setting is important. When Jesussaw the crowds, he went up on the moun-tain (5:1). The setting differs a little fromthe parallel story in Luke 6:17-49. There,Jesus comes down from the mountain andstands on a level place. Thus, Luke’sversion is often called the Sermon on thePlain. In Luke, Jesus somewhat resemblesMoses, who went up on the mountain toreceive the revelation from God and thencame down to deliver it to the people. InMatthew, Jesus is greater than Moses, forhe speaks the revelation himself from themountain. The revelation he speaks isabout the kingdom of heaven and whatlife is like for those who are a part of it. Atthe end of Matthew, Jesus speaks on amountaintop again in the GreatCommission (28:16-20) and sends hisdisciples into the world to teach allnations about kingdom life.

Jesus reveals that disciples are to lookat life in a radically new way. He does thisby announcing a series of blessings (theBeatitudes). The word “beatitude” comesfrom the Latin word for blessed (beati).The word for “blessed” in Greek is makar-ios. In the Greco-Roman world this term

referred to rich people or the gods whowere happy because their lives were freefrom trouble. In the Old Testament, theterm “blessed” refers to people favored byGod. The word did not in itself convey ablessing but rather stated one’s conditionof having been blessed. It could berendered here as “Congratulations!”

The Beatitudes are either eight ornine in number, depending on how oneunderstands verses 11 and 12, which donot follow the pattern of the first eightBeatitudes in that they are in the firstperson (Blessed are you…) rather than thethird person (Blessed are those who…).The blessing in verses 11 and 12 is alsomuch longer. The subject of these versesis very similar to the eighth Beatitude inverse 10, suggesting that verses 11 and 12may be an elaboration on verse 10.

The Beatitudes identify those who areblessed and give the reason they shouldfeel blessed. They are people who exhibitqualities of kingdom life. The Beatitudesextend congratulations to people whoseexperiences might appear to be the veryopposite of what many might consider tobe “blessed.” They appear to live lives ofstruggle. They are the lowly (poor inspirit, meek), the grieving, and the perse-cuted. They are also those who pursue ahigher spiritual calling (pure in heart,hungering and thirsting for righteous-ness, showing mercy, making peace). Suchpersons often find themselves on thelosing side in the world’s power struggles.

1Lesson Teaching Guide

HOLINESS AS ASTATE OF BEING

Matthew 5:1-16

But the Beatitudes offer good news tothose who have put their trust in Godand who, despite the present hard-ships, live in the hope-generating lightof the coming kingdom.

While the orientation of theBeatitudes points toward the future, theBeatitudes also show that the future hasalready begun to affect the present. Notethat some of them refer to a futurechange in circumstances (v. 4, those whomourn shall be comforted), but othersspeak about present realities (v. 3, thepoor in spirit already have the kingdom).The kingdom is not yet here in its full-ness, but its approach is already changingthe shape of life in the present.

Jesus then speaks about what thosewho have been blessed should do (vv. 13-16). They should be “salt” in the world (v. 13). The salt metaphor can have severalmeanings, but most likely it refers tosalt’s chief use in “preserving” food.Without salt, most food in the ancientworld perished quickly. Salt was oftenmixed with useless materials, so not allsalt was of equal value. To be effective,salt had to be rubbed into the food(Smith, 31). For disciples to be effective,they must be in contact with the world. Ifthey refuse to risk exposure to the world,which is impure and perishing, then theybecome useless as vessels of God’s bless-ing.

Disciples should also function as“light” (vv. 14-16). The light imageappears often in Scripture. Isaiah 42:6and 49:6 state that Israel was to be a“light to the nations [Gentiles].” Jesusspoke of himself as the “light of theworld” ( Jn 8:12). Paul said that Christiansare to shine as “lights in the world” (Phil2:15). Jesus makes the point that thepurpose of light is to illuminate. Theblessing received is intended to be a bless-ing given.

Introduction: Jesus’ teaching about holinessin the Sermon on the Mount begins byannouncing the blessings he gives to us andcommanding us to share them.

I. Jesus teaches his disciples on a mountainin Galilee (5:1-2).

II. The Blessing of Holiness Received: TheBeatitudes (5:3-12)A. Those who humbly trust in God have

already experienced kingdom life (v. 3).

B. Those who grieve are assured ofconsolation (v. 4).

C. Those who are humble shall receivethe fullness of life (v. 5).

D. Those who eagerly seek holiness willfind it (v. 6).

E. Those who show mercy shall alsoreceive it (v. 7).

F. Those who seek God shall find whatthey seek (v. 8).

G. Those who labor for peace are God’sown children (v. 9).

H. Those who suffer for their pursuit ofholiness already know God’s joy (v. 10).

I. Those who experience unjust treatmentshall be vindicated (v. 11).

III. The Blessing of Holiness Given: Salt andLight (5:13-16)

A. We should be as salt in the earth,enriching the lives of others (v. 13).

B. We should be as a light to the world sothat others may see the blessing ofGod (vv. 14-16).

4 Lesson 1

❍ Measuring OurselvesAsk the group to name persons theyconsider “good” people. Write the namesthey mention on the board. Then ask,“Why do we consider these people‘good’?” Encourage the group to agree onsome definition of what constitutes a“good” person.

Then ask them to measure themselvesby these people. What qualities in the livesof those they have identified as good arelacking in their own lives? Ask themwhether they see these qualities as unat-tainable or something they might attain ifthey wanted. Ask them how comparingthemselves to these people makes themfeel.

Now ask the group to think aboutaccomplishments they can recall thatmake them feel good about themselvesand why. Ask them to think of somethingthey have done in the past week that theywould consider a good deed. Why did theydo it? Finally, ask them if thinking aboutthe good things they have done makesthem feel better about themselves.

Questions➤ Why do we feel bad when we make

mistakes?➤ Do we let other people’s opinions of us

affect the way we see ourselves?➤ What kinds of achievements make us

the most proud of ourselves?

❍ I Am SomebodyDirect the group’s attention to theReflecting section of their Seeking Holinessstudy guide. Remind the class that JesseJackson was born as an illegitimate child.Ask them to think what it meant to JesseJackson to stand before crowds and claim,“I am somebody.” Then ask them to thinkabout what Jesse Jackson was trying to doby telling poor African Americans to tellthemselves, “I am somebody.”

Then read the Beatitudes from theSermon on the Mount in today’s text. Askthe class to think about the people towhom Jesus spoke. Most of them werepoor, uneducated peasants sufferingunder the oppression of the Romans.People in power considered many of theminsignificant. The religious leaders mighthave viewed them as hopelessly lost intheir sins. Discuss what the Beatitudesmight have meant to those people. Ask,“Do you think hearing the Beatitudeswould have helped Jesus’ listeners to feelbetter about themselves?” Discuss thereasons they think Jesus’ words would orwould not have had a positive effect onhis listeners’ self-image.

Questions➤ Why do people sometimes have a low

opinion of themselves?➤ Why is it important to have healthy

self-esteem?

This unit seeks to help learners find a greater sense of holiness and wholeness bystudying the Sermon on the Mount. This session focuses on holiness as a state ofbeing. Much of the Sermon on the Mount deals with what we are to do, but here

we are concerned first with who we are. The teacher’s task is to help learners come to afuller understanding of who they are as children of God. We approach this goal firstby taking inventory. How do we see ourselves? Do we see ourselves as good people, or do we focuson our faults and see ourselves as somehow bad? Jesus’ word in the Sermon on the Mount is goodnews for us. In order to hear the “good” news, however, we must be aware of the bad. It is in ourawareness of what is wrong in our lives that we can rejoice in God’s good news about what is rightwith our lives. The aim is to help broaden our vision so that we can see beyond the bad to the good.

A Way to Begin

Teaching Guide 5

❍ Hearing the BeatitudesBring several translations of theBeatitudes to the class. Try especially toget a copy of Clarence Jordan’s translationin the Cotton Patch Version. Have peopleread the different versions. Discuss anynew insights they have received fromhearing the Beatitudes today. Use theOutline for Teaching to study eachBeatitude. In each Beatitude, Jesus identi-fies a group of persons who are blessedand then explains why they are blessed.With each Beatitude, try to relate thegroup identified with the reason given fortheir blessedness. For example: What does“poor in spirit” mean? Who are thepeople who “hunger and thirst for right-eousness”?

❍ Comparing BeatitudesCompare the Beatitudes in Matthew 5:3-12 to those in Luke 6:20-23. Note inparticular the first and second Beatitudesin Luke’s version. Luke reads, “Blessed arethe poor” (v. 20) and “Blessed are you thathunger now” (v. 21). Matthew’s versionhas “poor in spirit” (v. 3) and “hunger andthirst for righteousness” (v. 6). Discuss thesignificance of these differences. Point outthat Luke’s Gospel seems to have a specialconcern for the poor. Also note that inancient Judaism the “poor” representedpersons who were close to God. Becauseof their poverty, they were more depend-ent upon God than people who werewealthy and tended to trust in themselves.

Some Jews, however, believed that afflu-ence was a sign of God’s favor and povertya sign of God’s disfavor. Discuss whichview Jesus seemed to have. Point out thatMatthew’s version highlights the spiritualcondition of the poor. They were not“poor” spiritually; they were humblydependent upon God. Thus, the “poor inspirit” were, in a sense, “rich in spirit.”

❍ Salt and LightLead the class to consider what Jesusmeant by the metaphor of salt. Talk aboutthe different uses for salt in the ancientworld. Consider how each of these usesmight be applied to the meaning of “salt”in Jesus’ teaching. Then point out that thechief use of salt then was to preserve food.Also, it often diluted with other materials.The Romans levied a tax on salt, somerchants often mixed it with uselessmaterials so that they could sell more.Sometimes purchased salt would havelittle real preserving power. Discuss whatsalt as a preservative means for under-standing Jesus’ teaching.

Discuss the light metaphor Jesus used.Discuss light’s function of illuminatingthings. Ask whether Jesus meant thatdisciples should shine as lights or wouldinevitably shine as lights. Ask: What werethe uses of salt in ancient times? How canChristians function as salt? What does itmean for Christians to shine as lights?

A Way to Explore Scripture Sometimes, biblical texts are so familiar to us that we fail to hear any new message.The Beatitudes are among the most familiar passages we know. We may assume we

already know what they mean. When Jesus first delivered these words, they broughtshocking news. They called for seeing the world in a different light. They led his listeners to seethemselves differently. The goal for this session is to let the Beatitudes speak tous with the same freshness they held for their first hearers. To that end, it isimportant to point out some aspects of these teachings that may not be known to most learners.Read the Bible Background section of this Teaching Guide carefully, interjecting any points intoyour presentation that you think will offer a new perspective for your class.

6 Lesson 1

❍ Personalized BeatitudesAsk the learners to compose their ownversion of the Beatitudes. Have eachperson write eight different statementsthat express the meaning of theBeatitudes in contemporary terms.Instruct them not to use any of the wordsin the actual Beatitudes. They mustexpress their meaning in other terms.Also instruct them to write theirBeatitudes in such a way that theycommunicate what kind of persons theythink should be blessed by God. Forexample, “Blessed are those who pay theirtithes, for they find joy in supporting theLord’s work.”

After they have written their personal-ized Beatitudes, have them read themaloud and explain why they wrote whatthey did.

Questions➤ How can we remind ourselves that we

carry God’s blessing with us always?➤ How can we communicate our sense of

being blessed by God in inoffensiveways?

➤ How can we translate our sense ofbeing blessed into our relationships?

❍ Closing AffirmationAsk the class members to join together inthis closing litany of affirmation. Thelitany is also provided on page 23 if youwant to make copies.

I am blessed.I may not know all that I need to know

about God,but I am blessed.I may not do all that I should do for God,but I am blessed.I may not yet be all that God wants me to

be,but I am blessed.I may disappoint myself, others, and God

every day,but I am blessed.I am blessedbecause I am a child of God.

Often, as Christians, we busy ourselves with “doing the Lord’s work.” We contentiouslytry to do good deeds and live morally respectable lives. When we succeed in our

efforts, we feel good about ourselves. When we fail, we feel bad.We are called to do good, as the rest of the Sermon on the Mount will remind us, but we should

not forget that the holiness to which we are called begins by recognizing who we are. We are chil-dren of God who have been blessed by God’s amazing grace. Our true joy comes from who we are.Holiness is, first of all, a state of being.

Close this session by claiming God’s affirmation of us as holy children.Consider using some of these exercises as you lead your class to affirm themselves.

A Way to End

Teaching Guide 7

2Bible Background

This section of the Sermon onthe Mount contains several of

Jesus’ most difficult teachings.This difficulty lies less in trying to

understand what Jesus means in theverses than in trying to do what he says.In fact, these verses advocate suchdemanding Christian behavior that manyinterpreters have argued that they areimpossible to obey. In the early church,many decided that only priests andmonks were capable of living by theserigid standards. Others have suggestedthat they are ideals and that Jesus neverexpected people to be able to keep them.Still others have said that because Jesushimself expected the world to end soon,he thought that his disciples would haveto live according to such strict guidelinesonly for a while. Finally, some havedecided that the ethical ideals Jesusteaches here will only be kept when God’skingdom arrives in its fullness (see Nash,1–5).

If we assume that Jesus did not giveteachings that were irrelevant or inappli-cable for our lives, then we must try tounderstand what he said and try to heedhis words. Much of what he said in thissection concerns the law of Moses. Someinterpreters have seen Jesus’ teachingshere as a new law intended to replace thelaw of Moses. More likely, though, Jesuswas advocating a new approach toholiness that transcends law altogether.

What Jesus said about the law shouldbe seen in light of the role the Mosaic lawplayed in the life of ancient Judaism. Jewsconsidered the law to be God’s great giftto them. It defined the way of life theywere to live as God’s people. If theyobeyed the law, they believed, they wouldenjoy the righteous life that Godintended. Sometimes, the teaching of thelaw was clear, but at other times consider-able differences arose about itsinterpretation. Also, the law did notdirectly address every situation they faced.The task of interpreting the law fell to thescribes and other legal experts. Some ofthese were rabbis with circles of followers.A council of elders, the Sanhedrin,rendered decisions about applying thelaw. The Sanhedrin contained membersof particular groups such as theSadducees and the Pharisees. TheSadducees, who considered the five booksof Moses to be the most authoritativeScripture, tended to be more conservativein their interpretation of the law. ThePharisees, who considered the books ofthe Prophets to be authoritative alongwith the Pentateuch (first five books),tended to be more liberal in their inter-pretations. The Pharisees (and others)also gave great weight to respected schol-ars who had given their interpretations ofthe law. Sometimes these rulings, whichwere passed down as oral tradition, wereconsidered as authoritative as the writtenlaw itself.

Different schools of thought haddeveloped about the interpretation of

Lesson Teaching Guide

HOLINESS THAT EXCEEDSOUR EXPECTATIONS

Matthew 5:17-48

specific parts of the law, such as divorce.The most famous schools were those ofShammai and Hillel. Regardingdivorce, Shammai said that Moses’ lawallowed for divorce only in cases of infi-delity by the wife. Hillel, however, arguedthat almost any “impurity” on the wife’spart could constitute legal grounds fordivorce. Jesus’ teaching on this subject (5: 31-32) clearly sides with the moreconservative Shammai in that he said thatanyone who divorces his wife except onthe ground of sexual immorality (porneiain Greek) causes her to commit adultery.Interestingly, in Mark 10:11-12 and Luke16:18, Jesus is even more strict, sayingthat no legitimate grounds exist fordivorce. It appears that Matthew addedthe “except” clause, perhaps to align Jesus’position with the famous view ofShammai and to stress that Jesus had ahigh regard for the law.

Clearly, Jesus did regard the Mosaiclaw highly. He said, “Whoever breaks oneof the least of these commandments, andteaches others to do the same, will becalled least in the kingdom of heaven; butwhoever does them and teaches them willbe called great in the kingdom of heaven”(5:19). He stressed that he had come tofulfill, not to abolish, the law (5:17). Healso said that his disciples’ righteousnessmust exceed that of the scribes andPharisees, the very people recognized asmost devoted to the law (5:20).

The rest of this section (5:21-48) givesJesus’ radical reinterpretation of the lawand describes what “exceeding righteous-ness” involves. His six teachings here arecalled the Six Antitheses. That is, they areantithetical to the law. Jesus fulfills thelaw by calling for obedience that exceedsthe written word. He redirects our atten-tion beyond the written words of the lawto the deeper, inner intentions of the law.In doing so, he shows us that true holi-ness involves more than simply keepingthe rules. True holiness is a matter ofaligning our hearts and minds with thepurpose of God. This purpose is pointedto in the law, but it cannot be whollycontained within any set of rules.

Introduction: Jesus’ teachings are demand-ing. We are called to pursue a kind ofholiness that exceeds normal expectationsby redirecting our lives and transformingthe way we relate to others.

I. Holiness as Exceeding Righteousness:Holiness and the Law (5:17-20)A. Jesus came to fulfill the law, not to

abolish it (vv. 17-19).B. Our holiness must be more than “law

keeping” (v. 20).

II. Holiness as the Redirection of Life: TheSix Antitheses (5:21-48)A. We must control angry feelings as well

as harmful actions (vv. 21-26).B. We must control immoral thoughts as

well as immoral acts (vv. 27-30).C. We must value marriage as a holy

institution (vv. 31-32).D. We must speak the truth, plainly and

clearly (vv. 33-37).E. We must respond to injustice

creatively, not vengefully (vv. 38-42).F. We must love those who do not love us

(vv. 43-48).

Teaching Guide 9

❍ Exceeding Our ExpectationsRead the story of the professor’s surpriseat the generosity of the small countrychurch in the Seeking Holiness study guide.Ask the members to recall times whenthey have received more than they wereexpecting. Point out that this can involveany kind of experience, not only receivingmore money than was expected.

After they have shared their experi-ences, ask them today’s central question:“Do you expect too much or too little ofyourself?” Ask them to be specific inexplaining in what ways they expect toomuch or too little of themselves. Then askthem to think about why their expecta-tions are too high or too low. Ask them ifthey hold others to the same standard ofexpectation that they have for themselves.

Question➤ Why do we often have low expectations

of ourselves? Of others? Of God?

❍ The Gospel as Gift and DemandFrank Stagg wrote, “Salvation is God’sgift in mercy and forgiveness, but hisdemands are not thus relaxed” (108). Inhis teaching, Stagg often insisted that thegospel is both gift and demand. Salvationcomes as a free gift of God’s grace, but itcarries with it a strong demand for godlyliving. Stagg took Jesus’ demands in theSermon on the Mount very seriously. Hetried to do as Jesus said, and he tried topersuade his students to do the same.

Ask the class to consider whetherJesus’ teachings in this section are realis-tic. Point out that many interpreters haveargued that Jesus was only giving us anideal set of ethical teachings and that henever expected people to be able to keepthem. Remind them that the medievalchurch distinguished between “precepts”that were binding on all Christians and“evangelical counsels” that were bindingonly on priests and monks. They consid-ered Jesus’ teachings in this section to bethe latter. Tell them also that AlbertSchweitzer said that Jesus gave theseinstructions as an “interim ethic” becausehe did not think the world would remainlong before the kingdom came. Therefore,disciples could keep these demands for ashort time. Inform them that C. I.Schofield held that Jesus’ teaching wouldonly be applicable at some time in thefuture when God’s kingdom does come infullness.

After some discussion, read the state-ment made by Frank Stagg above. ExplainStagg’s view that the gospel is both giftand demand. Ask them to discuss thisview and then relate it to the teachings intoday’s text.

Questions➤ Why do some people think Jesus’ teach-

ings in this text are unrealistic?➤ How can we take Jesus’ teachings seri-

ously if we think they are unrealistic?➤ How demanding do we think the

gospel should be?

This section of the Sermon on the Mount has probably created more anxiety on thepart of Christians than any other part of the Bible. Critics of the church often pointto these verses as evidence that Christians are not sincere in their commitment to

Jesus because they do not do what he says to do. For these verses to be meaningful to us, we mustrecognize the tension they can create. One goal we have in appreciating these verses isto explore why they create tension and anxiety. What is it about Jesus’ teachings herethat makes them so hard to understand? More importantly, what makes them so hard to obey? Canwe, or should we, even try to obey them?

As you introduce your class to the tension in these verses, consider the options below.

A Way to Begin

10 Lesson 2

❍ The Law of Moses and JesusJesus said that he had not come to abolishthe law but to fulfill it (v. 17). He also saidthat no one should break that law orteach others to do so (v. 19). Read the TenCommandments aloud (Exodus 20:1-17).The Ten Commandments were only asmall part of the Mosaic law. Faithful Jewsbelieved that God had given them the lawas a special gift so they could enjoy thefull life God intended. They didn’t see thelaw as a burden God had placed on them.They believed God gave them the lawbecause God loved them and wanted themto have the best life possible. Keeping thelaw was a joyful blessing, even though itwas often difficult to do.

Ask the class to explain what theythink Jesus meant when he said that hehad not come to abolish the law but tofulfill it. Then ask them to considerwhether or not Jesus expected his follow-ers (including us) to keep the law. Askthem, “If we are to keep the law, howmuch of it should we keep?” Finally, askthem to explain what they think Jesusmeant when he said that our righteous-ness must exceed that of the scribes andPharisees.

Questions➤ How did Jews view the law of Moses?➤ What did Jesus mean by “fulfilling” the

law?

➤ What should be the attitude ofChristians toward the law of Moses?

❍ Exploring the AntithesesExplain why Jesus’ words in Matthew 5:21-48 are called the Six Antitheses. Focusfirst on the first and second of theseteachings (vv. 21-26 and 27-30). Thesedeal with anger and lust. Ask the class toconsider whether it is ever right to beangry. Have them explain their answers. Iftime allows, focus on the fifth and sixth(vv. 38-42 and 43-48). Explain the idea oflex taliones. This was the law regardingretaliation in the Mosaic law. Before thetime of Moses, Middle Eastern societieswaged “blood feuds.” If anyone harmed amember of a tribe, it was the obligation ofthe members of that tribe to avenge thewrong by killing the offender. The law ofMoses curbed that practice by limitingrevenge to a like action: “an eye for an eye,a tooth for a tooth.” Point out that thepurpose of the law was to contain retalia-tion, not to promote it. Then, for the lastantithesis, point out that while Leviticus19:18 calls for love of the neighbor, theMosaic law does not call for hatred of theenemy. Ask them to discuss why theythink Jews would have added these wordsto the commandment about loving theneighbor.

These verses contain plenty of topics for fruitful discussions. The discussion willbe more productive if the class can appreciate the role of the Mosaic

law in Jewish society. Christians have often attributed the Jews with certain atti-tudes toward their law that their own writings expose as false. The Jews saw the law as a blessing,not a curse. Here in these verses, Jesus affirms the authority and respect that Jews gave to this law.Christians must decide what their attitude toward the law of Moses should be. They must also seethat Jesus went beyond the demands of the written law and focused on God’s intention behind thelaw. In exploring the Six Antitheses, the class can begin to see what Jesus was trying to teach usabout God’s intention.

Getting a sense of what these verses actually teach will help prepare the class to consider whatapplication they should make of these verses to their own lives. To that end, consider theseapproaches to studying the text.

A Way to Explore Scripture

Teaching Guide 11

12 Lesson 2

❍ Creative Nonviolent ResistanceWalter Wink has suggested that the fifthantithesis actually prescribes a way toresist domination nonviolently (Wink,175–84). He points out that while a strikeon the right cheek could be made with thefist by a right-handed person, the strikeon the left cheek, which Jesus calls us toallow, can only be made by the back of thehand. Later Jewish law, which may reflectthe custom in Jesus’ day, levied a greaterpenalty for the back-handed slap than forthe full punch with the fist. In a similarway, poor defendants in lawsuits wereprotected from having their garmentstaken by their creditors. To give theundergarment to an oppressive creditorwho had seized the poor person’s outergarment would have been an indictmentof the creditor’s character. He had shame-lessly forced a poor person to becomenaked, thereby exposing the creditor’sgreater shame. And the willingness to go asecond mile when compelled by someone(probably a Roman soldier impressing apeasant into service) would have madethat person liable for breaking the lawregarding impressment. Thus, Jesus wasnot advocating passive submission todomination by others. He was teachinghow to resist such domination in waysthat would lead the oppressor to see theerror of such oppression.

Invite the class to think of creativeways resistance can be accomplished.

❍ Jesus SpeaksThe fifth and sixth antitheses can speak toAmerican Christians struggling in theaftermath of the terrorist attacks ofSeptember 11, 2001. Our nation iscurrently engaged in a “war on terror.”Deciding how these verses speak to usnow is as difficult as it is important. Askthem to consider what his command to“love our enemies” means as it relates topersons we identify as enemies.

Discussing the tension in Jesus’ teachings is one thing. Trying to apply them to our livesis a far more difficult task. The challenge for the class in the end is tomake the teachings meaningful for their lives. If we accept that Jesus’

teachings should be taken seriously, then we must also accept some obligation to live them out inour lives. Doing that is never easy.

In bringing this session to a close, try to help the class find ways to apply Jesus’ teachings. Thefirst option below suggests one way to take a particular part of this text and apply it to problems weface. The other option calls for serious reflection on a major problem facing our nation and how weshould view that problem in the light of Jesus’ words.

A Way to End

3Bible Background

Jack Kingsbury has identifiedtoday’s section of the Sermon

on the Mount as the centralsection in the sermon (136–42).

When we look at the design of theSermon on the Mount, we see that beforethis section comes an introduction (5:3-16), identifying those who practiceholiness, and a major section devoted toteachings about practicing holinesstoward others (5:17-48). After today’s textcomes a major section dealing with prac-ticing holiness in various parts of ourlives (6:19–7:12) and a conclusioncontaining several diverse commandsabout practicing holiness (7:13-27).Today’s text discusses practicing our holi-ness before God (6:1-18). Furthermore,this central section has three parts: teach-ings on almsgiving (vv. 2-4), prayer (vv.5-15), and fasting (vv. 16-18). The majorpart here has to do with prayer, andwithin this part, the Lord’s Prayer holdsthe central position. In a sense, then, theLord’s Prayer stands at the very center ofthe Sermon on the Mount.

This section begins with Jesus’warning that certain perils lie in wait forus as we attempt to put our holiness intopractice. “Beware of practicing your pietybefore others,” Jesus warned (v. 1). Jesus’words here become clearer if we observethe role of personal piety in Jewishtradition.

For most Jews of Jesus’ day the centerof their religion was the temple inJerusalem. From the time that Solomonbuilt the temple in the tenth century BCuntil the time it was destroyed by theBabylonians in the sixth century BC, it hadstood as a visible reminder of God’s pres-ence with the people of Israel. There, thepeople as a nation offered up sacrifices toGod and performed rituals that demon-strated their devotion to God. TheBabylonian destruction of the temple wasa national calamity and the cause of deepmourning. The temple built by theJudeans who returned from Babylonianexile near the end of the sixth century wasa modest structure, but nonetheless itfunctioned as a unifying institution forall descendants of Israel wherever theywere scattered. When Herod the Greatrefurbished the temple beginning in thefirst century BC, he converted it into amagnificent complex that served as asource of pride for Jews throughout theworld. This temple embodied the Jewishsense of being elected by God as a specialpeople. The activities that occurred at thetemple, however, were essentially publicdisplays of national piety, not personaldevotion to God.

Personal piety was expressed throughdevotion to the law of Moses and to thekinds of pious deeds discussed by Jesus inthese verses. Individuals prayed, gavealms, and some fasted on a regular basis.The law of Moses prescribed the giving ofalms to help the poor (Deut 14:28-29).

Lesson Teaching Guide

HOLINESS INRELATION TO RELIGION

Matthew 6:1-18

Every three years tithes were to becollected and stored for distribution tothe poor. Also, when crops wereharvested, some was to be left for thepoor to glean (Deut 14:19-21). Providingalms for the poor came to be considered ameritorious act. One might earn favorwith God or even receive forgiveness ofsins by giving alms. Wealthy personscould also demonstrate their devotion toGod by generous giving. According tolater Jewish tradition, Herod’s templecontained a room called the Chamber ofSecrets. Persons could drop off their almssecretly, and the poor could maintaintheir dignity by secretly withdrawingfunds from the chamber. The practice ofalmsgiving, therefore, contained potentialfor truly magnanimous generosity andgiving for enhancement of one’s image.

The Jewish customs regardingpersonal prayer also held opportunitiesfor sincere personal devotion and forpompous self-aggrandizement. Therewere set times for prayer (9:00 A.M. and3:00 P.M.). Jews could pause and pray setprayers or personal petitions at thesetimes wherever they were. If theyhappened to be in a group gathered in thesynagogue or among crowds of people inthe market, then they had a ready audi-ence if they chose to make their privateprayer a public display of piety.

The law of Moses contains no require-ment for regular fasting. The traditiondeveloped, however, that people shouldfast on the Day of Atonement in the fallof the year. Certain Jewish groups, such asthe Pharisees and the group led by Johnthe Baptist, adopted the practice ofregular fasts. The Pharisees fasted weeklyon Mondays and Thursdays. Fasting wasalso customary on an individual basis intimes of grief or personal spiritual strug-gle. The purpose of such fasting wasgenerally to express sorrow, remorse,repentance, and commitment to God.

Jesus warned that any of these ways ofexpressing genuine devotion to Godcould become occasions for abuse towardselfish ends.

Introduction: Jesus warns us that certainperils lie in our path as we try to practiceour religion.

I. Holiness Expressed in Giving (6:2-4)A. Seeking the praise of others for our

giving has a limited reward (v. 2).B. Giving without regard to self brings

God’s reward (v. 3).

II. Holiness Expressed in Praying (6:5-15)A. Using prayer to win praise brings no

reward from God (vv. 5-6).B. Using prayer to persuade God is

unnecessary (vv. 7-8).C. Jesus gave a model for praying

(vv. 9-13).D. For forgiveness to be received, it must

also be given (vv. 14-15).

III. Holiness Expressed in Fasting (6:16-18)A. Fasting to draw attention to ourselves

has a limited reward (v. 16).B. Fasting without regard to self brings

God’s reward (vv. 17-18).

14 Lesson 3

❍ Religion and SpiritualityBegin by asking the class: “Do youconsider yourself a ‘religious’ person?” Asthey begin to discuss this question, leadthe class to try to define religion. Try toarrive at a consensus about a definition.

Then point out that many peopletoday prefer to say that they are “spiri-tual” rather than “religious.” Point outalso that the Knight Ridder newspapernetwork used to have a Saturday morningsection in all their papers called “TheReligion Section.” Several years ago, theychanged the name simply to“Spirituality.” Then they changed thename again to “Life and Style: In Faith.”Ask them why they think the newspapersmade these changes. What message werethey conveying? Ask them to discuss whatdistinction they would make betweenreligion, spirituality, and faith.

Questions➤ Why do some people avoid the term

“religion” in regard to Christianity?➤ Why do some people claim to be

“spiritual” but not “religious”?➤ What negative characteristics do we

associate with religion?

❍ When Religion Becomes EvilBaptist scholar Charles Kimball wrote abook titled When Religion Becomes Evil. Itbecame a best seller.

Distribute page 24 to your group. Thisresource page includes Kimball’s list ofsymptoms of religion that has become eviland ask the class to discuss each of thefive statements. Ask them to considerways in which Christianity has been guiltyat times of having some of these symp-toms. Point out that many critics of thechurch believe that all religion is inher-ently evil. They can easily cite instances inwhich great atrocities have been commit-ted in the name of religion. Some arguethat religion itself is the problem. Ask theclass to name some problems existing inthe world today that have to do with reli-gion. Then, ask them to discuss whetherthey think the charge that religion itself isthe problem is correct.

Questions➤ What’s wrong with religion?➤ Why do religious people engage in

violent and destructive behavior in thename of their religion?

➤ How can we keep religion frombecoming corrupted?

Often when we think of holiness in relation to religion, we think of persons who aredevout in performing certain actions. They may spend long hours in prayer andmeditation. They may be fastidious in observing ethical principles. Today we may

identify holy people in our midst as those who are faithful in church attendance and stewardship.They may be the ones who devote themselves to Bible study and visiting the sick and homebound.We may judge them to be holy because we can see what they do.

In today’s study we will try to understand the relationship between those outward actions that we usually associate with religion and the innermotivations that come from a genuine devotion to God. Asking the class to discusswhether or not they consider themselves to be “religious,” as well as what they understand being“religious” means, should help bring this issue to the surface.

A Way to Begin

Teaching Guide 15

❍ Using Religion to Gain RewardsThe word “religion” comes from a Latinword that means to “bind again.” The ideais that religion involves “bringingtogether” the divine and the humanrealms. Religion is how we “connect” withGod. In antiquity, people wanted toconnect with the gods so the gods woulddo something for them. Maybe theydesired good health or rescue fromdanger. Religion was seen as a means toconnect with the power of the gods anduse that power for human purposes. Theywere seeking some kind of reward.

Ask the class to focus on what Jesussays in these verses about the “hypocrites”(vv. 2, 5, 16). Point out that the word“hypocrite” comes from a Greek wordreferring to actors in a play. They woremasks to hide their true faces. How doesthis image fit the persons Jesus described?Jesus said that hypocrites were peoplewho used their religion to seek rewards.

Questions➤ What kinds of rewards were the

hypocrites seeking?Are these legitimaterewards for a person to seek? Is itacceptable to seek these rewardsthrough non-religious means?

➤ What kinds of rewards are appropri-ately sought through religion? What

kinds of rewards do you expect fromyour religion?

❍ Exploring the Lord’s PrayerForm six groups. Ask each group to studyone of the petitions in the Lord’s Prayer.The six petitions are: (1) Hallowed be yourname; (2) Your Kingdom come; (3) Yourwill be done; (4) Give us this day our dailybread; (5) Forgive us our debts as we alsohave forgiven our debtors; and (6) Do notbring us to the time of trial, but rescue usfrom the evil one. Allow at least tenminutes for them to discuss their peti-tions together, addressing these specificquestions: What does this petition mean?How can it be fulfilled? What is this peti-tion asking of God? What is it asking ofus?

Then ask each group to share theirresponses for each question. Ask the classto discuss briefly the differences they havefound in the Lord’s Prayer in Matthew’sGospel and the traditional version usuallyrecited in churches. Observe that weusually say “trespasses” rather than“debts.” Ask them to discuss what theythink about these differences.

The two verses that follow the Lord’sPrayer (vv. 14-15) speak about forgiveness,and this time Jesus refers to trespasses.Ask the class: Is God’s forgiveness of usconditional on our forgiveness of others?

A Way to Explore Scripture In this text Jesus describes appropriate and inappropriate expressions of religion.Learning about Jewish customs in the first century can help us better understand what

Jesus meant. Read the Bible Background section carefully to gain an understanding ofthe difference between public and private religion in ancient Judaism. The kinds of religious behav-ior that Jesus condemned in this passage were private practices that people performed as if theywere public displays.

As you and the class read through this passage, pay careful attention to what Jesus stresses. Hedirects us to examine our inner motives when we express our devotion to God. Trying to keep ourfocus on God is not always easy, even when we are doing things intended to show our love for God.The options given below are intended to help the class come to grips with theimportance of keeping our focus on God in all of our outward expressions ofour inner religious feelings.

16 Lesson 3

❍ Alms for the PoorAsk at least three members of the class tovolunteer to serve on a task force that willinvestigate needs of poor people in yourcommunity. Ask them to propose to theclass a mission project that will seek toprovide assistance for the group theydecide needs help. Inform them that theproject should not be one that the churchis already involved in, nor should it beone that class members can fulfill only bygiving time and effort. It should be onethey will seek to minister to chiefly bygiving financially. Preferably, it will be aproject in which the recipients of theclass’s generosity will not know who hashelped them. The giving will be “insecret,” as Jesus instructed. Schedule atime for the task force to present its find-ings and proposal to the class.

❍ Try FastingSeveral years ago, largely through theinfluence of such books as RichardFoster’s Celebration of Discipline, manyChristians began to include fasting intheir lives. If possible, read the chapter onfasting in Foster’s book. Ask the class todiscuss the merits and benefits of fasting.Also, allow them to express their concernsabout the practice. Then, invite membersof the class to try fasting one meal during

the coming week. Have those who agree todo this also agree on the meal they willskip. Ask them to commit to spendingthis mealtime in prayer and meditationinstead of eating. Ask them specifically topray for their fellow “fasters” during theappointed time. Then, ask them to beprepared to share something from theirexperience with the class at a future time.

❍ A Closing PrayerBring the class session to a close withprayer. First, read to the class ClarenceJordan’s Cotton Patch Version of theLord’s Prayer.

“Father of us, O Spiritual One,Your name be truly honored.Your kingdom spread, your will prevailthrough earth, as through the heavens.Sustaining bread grant us each day.Forgive our debts as we forgivethe debts of all who cannot pay.And from confusion keep us clear;Deliver us from evil’s sway.”

Then, ask group members to pray silentlyfor the Lord’s guidance in helping themstay centered on God in all their expres-sions of holiness. Finally, close the prayertime by reciting together the traditionalversion of the Lord’s Prayer.

In many ways this part of the Sermon on the Mount is the most personal section. Itdeals directly with our personal relationship with God. Studying this textshould give us guidance in expressing our sense of devotion through

concrete actions. It reminds us that inner motive is crucial.The goal of our study has been to understand Jesus’ teachings so that we can apply them to our

lives. As we close this session, we will accomplish this goal if we try to translate what we havelearned into specific deeds. The text speaks specifically about giving to help the poor, praying, andfasting. Praying tends to be a normal part of our private devotion. Giving to help the poor andfasting are often not part of our lives. Translating Jesus’ teaching on these two matters into concreteaction is usually more demanding.

With this in mind, select one of the first two options below and encourage the class members totry to put into practice what they have learned from this study. Then close with prayer as describedbelow.

A Way to End

Teaching Guide 17

Bible BackgroundThis section of the Sermon onthe Mount describes how our

quest for God’s holiness shouldaffect the various dimensions of

life. This section actually continues toMatthew 7:12, but we will limit our focusto the rest of chapter 6. Much of chapter 7deals with judgment: judging others (vv.1-5), judging how to use God’s gifts (v. 6),knowing to whom to look for guidance injudgment (vv. 7-11), deciding which roadto follow (vv. 13-14), discerning true spiri-tual leaders from false ones (vv. 15-20),discerning true believers from false ones(vv. 21-23), and choosing which founda-tion on which to build our lives (vv.24-27). Judging is also a concern here inour text for today. We must decide wherewe are going to place our priorities in lifeand to what we will give our ultimatetrust. What or whom we trust in deter-mines where we will place our priorities.Once again, Jesus calls us to center ourlives on God.

Matthew 6:19-34 is rich in details thatconjure up images of life in ancientGalilee. The land in which Jesus grew upand ministered is a fertile land filled withhigh, rolling hills. To the north and eastare high mountains often shaded by fog.To the south is the widening vista of thefertile Jordan Valley. To the west lies theCarmel mountain range and beyond thatthe Mediterranean Sea. In the center of it

all is the beautiful lake called the Sea ofGalilee. Villages by the lake were teemingwith fishers peddling their catches. Ruralpeasants farmed the small fields of thevalleys and the terraced groves on theslopes. Merchants and skilled craftsmensold their wares and plied their trades inthe villages and small towns. A few citiesalso stood in this area, but Jesus seems tohave avoided those places. He spent histime in Galilee among the poorer folkswho filled the land.

Much of the imagery Jesus used in histeachings contains elements of the lifethey experienced every day. For example,he spoke of earthly treasures beingconsumed by moths and rust. People inthat humid climate knew the constantdanger of having their clothes consumedby insects. Even if they could afford topossess more expensive garments, theyran the risk of losing them to the sameinsects that devoured their modest every-day apparel. Other treasures could also beconsumed. He spoke of the threat of“rust.” The term used in verses 19 and 20,bro-sis, actually means “eaten away.” Oftenthe term was used to refer to food. Foodstored in bins, such as grain, could beeaten away by vermin, and the residue oftheir visit spoiled what was left. Metalobjects, which would have been highlyprized since most vessels would have beenmade of ceramic material, were alsosubject to being eaten away by theelements. They could rust quickly in that

Lesson Teaching Guide

HOLINESS AND THEPRIORITIES OF LIFE

Matthew 6:19-344

climate. Thieves could take whatcreatures or the elements did notconsume. When Jesus spoke of thieves“breaking in” in verses 19 and 20, heused a word that literally means to “digthrough.” Thieves could easily penetratetheir homes, digging through mud, brick,and adobe to carry off what was hiddeninside.

When he spoke of slaves, Jesus alsoused an image they knew well (v. 24). Evenin Galilee, especially in the many Gentilevillages and towns that were there, slaverywas part of the fabric of life. Peopleowned people. Some lives were at thedisposal of their masters.

When he spoke about food, drink,and clothing, he knew that for many ofhis listeners securing enough of thesebasic necessities of life was a constantstruggle (v. 25). Asking them not to beconcerned about these matters was tanta-mount to asking them to cease from theefforts that occupied most of theirwaking hours.

He also talked about the birds of theair and the flowers and grasses of thefields (vv. 26, 28). These things werevisible all around them. Green vegetation,bright flowers in the mountains andvalleys, and flocks of gulls and songbirdswere evident everywhere.

Jesus spoke in tangible terms when hetalked about the priorities of life. He didnot discuss the matter in abstract, philo-sophical language, though his words getto the heart of what many lofty philo-sophical discussions are really about. Hespoke of priorities in the very context oflife as most people know it, down in thetrenches where it sometimes becomesdifficult to keep our sights set on God.

As we study this passage today, wewould do well to keep in mind that livingout our holiness before God occursamidst the demands of daily life. Thesights and sounds that compose oureveryday world are the pieces of that lifewe seek to live for God.

Introduction: The Sermon on the Mountguides us to seek holiness by having theright priorities in life. Centering our lives onthe wrong things, rather than centering ourlives on God, prevents us from experiencingthe fullness of life in God’s kingdom. Weare called to trust in God to provide uswith what we really need.

I. Holy Priorities: Seeking the Right Thingsin Life (6:19-24)A. Seek those heavenly treasures that

have eternal worth (vv. 19-21).B. Seek a life of integrity and wholeness

(vv. 22-23).C. Seek to serve God with undivided

loyalty (v. 24).

II. Holy Trust: Grounding Our Lives inGod’s Goodness (6:25-34)A. Do not worry about securing those

things that sustain life (vv. 25-27).B. Do not worry about securing those

things that adorn life (vv. 28-32).C. Seek God’s kingdom and trust in

God’s goodness (vv. 33-34).

Teaching Guide 19

20 Lesson 4

Wellington actually was. He found the keyto determining this when he discoveredthe duke’s old checkbooks. The stubs ofthe checkbooks gave him insight intoWellington’s character. They revealedwhat really mattered to him.

Perhaps a look at our checkbookswould reveal a lot about us, too.Reviewing our pocket calendars wouldalso tell us a lot about what we spend ourtime doing. These records reveal whattruly matters to us.

Tell the story about Phillip Guedalla’sexperience. Ask class members to thinkabout their own calendars and check-books. Perhaps some of them even havethem with them in class. If they do, invitethem to take them out and look at them.Whether they have them with them ornot, ask them to think about whether ornot these documents give an accuratepicture of who they are. Use this questionto begin a discussion about priorities inlife.

Questions➤ What do our calendars say about how

we spend our time?➤ How do our calendars reveal what is

important to us?➤ What do our calendars say about our

relationship with God?➤ What do our checkbooks reveal about

how we spend our resources?➤ What do our checkbooks reveal about

our priorities in life?➤ What do our calendars and checkbooks

say about the kind of people we are?

❍ Composing Our Own EpitaphsRead the epitaphs from the Rose HillCemetery found in the Reflecting sectionof the Seeking Holiness study guide. Ask theclass to share any interesting epitaphsthey may have seen. Then, ask partici-pants to compose their own epitaph. Planto bring enough paper and pens for allclass members. Distribute these, and thenallow a few minutes for them to composethe epitaphs. Tell them that the epitaphshould express how they would want to beremembered.

After sufficient time, invite individu-als to read their statements aloud.Encourage them to explain their reasonsfor writing what they did.

Questions➤ Why do some people have epitaphs

engraved on their tombstones? Why dosome people choose not to haveepitaphs?

➤ What do epitaphs reveal about aperson’s life?

➤ What makes for a truly revealingepitaph?

➤ What are some ways we can get a senseof what is important to personswithout reading their epitaphs?

❍ Calendars and CheckbooksPhillip Guedalla wrote a biography of theDuke of Wellington. The hardest part ofwriting the book, he said, was trying toget a sense of what kind of person

This text compels us to examine our own lives to discover where we really place ourpriorities. Such examination will expose what truly matters to us. When we haveseen what really matters to us, then we can compare the truth of our lives with

Jesus’ teaching in this section. Introspection of the kind called for by this text may be difficult. It willbe important to engage the issues of this text in a way that persons are not threatened so much thatthey will refuse to hear what the text is saying. At the same time the penetrating truth of this textmust be allowed to speak. Making the text personal will make it more meaningful. This text hasthe power to transform our lives, if we are willing to let it speak. Consider using oneof the options below for beginning the class session.

A Way to Begin

❍ Earthly Treasures and HeavenlyTreasures

Jesus spoke about not storing up treas-ures on earth, but rather storing uptreasures in heaven. Paul’s letter to theColossians is helpful for identifying thedifference between some earthly treasuresand heavenly ones.

First ask the class to consider Jesus’words about earthly treasures (v. 19). Askthem to identify the kinds of treasuresthey think Jesus may have meant. As theyname items, write them on the board.Then, ask them to name what they wouldconsider legitimate goals to pursue. Writethese next to the items already listed. Askthem to include tangible items in theirlist, such things as a nice home, a trust-worthy car, appropriate clothes for work,and so on.

Then, ask them to identify what theythink Jesus meant by heavenly treasures(v. 20). Write these on the board, too, asthey name them. Then ask them to namedreams, goals, and objectives they findthemselves working for that they wouldconsider to be heavenly treasures. Writethese on the board.

Now, direct the class’s attention toColossians 3:1-17. Have someone read thetext aloud. Then, ask them to identifywhat Paul would consider things of theearth. These are the things he says weshould put to death. Ask if any of thethings Paul names are things they wouldidentify as earthly treasures. Then, askthem to identify the things Paul wouldconsider things from above—the things he

says we should “put on.” Does Paul’s listmatch up with their list of heavenly treas-ures? Discuss what it would mean to storeup in heaven the items that Paul names.

Questions➤ What did Jesus mean by earthly treas-

ures? What did Jesus mean by heavenlytreasures?

➤ How should we store up heavenlytreasures?

❍ Was Jesus a Cynic?One New Testament scholar, JohnDominic Crossan, has called Jesus apeasant Jewish Cynic. By Cynic he meansa particular kind of wandering philoso-pher that was known in the world ofJesus’ day. Cynics questioned society’sstandards and customs and believedhuman beings had become trapped inhuman traditions. They called for peopleto get back in touch with nature. Theyrejected social, racial, and religious divi-sions. They ridiculed people who spenttheir lives trying to obey society’s rules inorder to win society’s rewards andrejected the idea of having possessions orworking for a living. They depended onhandouts for food. They questionedauthority figures.

Jesus said not to worry about food,drink, or clothes (vv. 25-32). He saidsimply to trust that God would provide allthese things (v. 33). Ask the class todiscuss in what ways Jesus was like theCynics.

We all struggle with setting the right priorities in life. We may have good intentions,but the demands of life too often shape what we do with our time, energy, and

resources. The pressures of life create anxiety. Often, despite our good intentions, wefocus on the needs of the moment and forget where our lives should be centered—on God.

Studying today’s text will remind us that it is important to keep life centeredon God. It will remind us that many of the things we think are so important now really are not soimportant in the end. It will remind us that we can deal with the pressures of the moment if we cankeep life’s demands in the right perspective. Ultimately, what truly counts is our relationship withGod. Consider these options for guiding the study of today’s text.

A Way to Explore Scripture

Teaching Guide 21

22 Lesson 4

❍ Practice SimplicityPart of the difficulty in applying Jesus’teachings is that we are already soenmeshed in pursuing the objectives hewarns against that we cannot conceive ofways to change. Richard Foster offerssome specific suggestions for simplifyingour lives. Find a copy Celebration ofDiscipline, and read the chapter onsimplicity. Use his list of suggestions (alsoprovided on page 25) to lead a discussionabout ways we can try to live out Jesus’words.

1. Buy things for their usefulness ratherthan for their status.

2. Reject anything that is producing anaddiction in you.

3. Develop a habit of giving things away.4. Refuse to be propagandized by the

custodians of modern gadgetry.5. Learn to enjoy things without owning

them.6. Develop a deeper appreciation for

creation.7. Look with a healthy skepticism at all

“buy now, pay later” schemes.8. Obey Jesus’ instructions about plain,

honest speech.9. Reject anything that breeds the oppres-

sion of others.10. Shun anything that distracts you from

seeking first the kingdom of God.

❍ Seeking the KingdomJesus said that we should seek God’skingdom and righteousness first of all (v.34). But how do we do that? Invite theclass to conclude today’s session by think-ing of ways we should seek God’skingdom. After they have suggestedseveral ways, tell them about SorenKierkegaard’s struggle with this questionand his conclusion. After telling his story,lead the class in silent prayer.

Soren Kierkegaard struggled with thequestion of how a Christian shouldseek the kingdom of God. He wonderedif a person should find the right kind ofwork that would allow him to influencepeople to become more virtuous. Hethought that perhaps one should giveaway all his or her money to help feedthe poor. He questioned if perhaps thebest thing to do would be to preachJesus’ message about seeking thekingdom to all the world. As he consid-ered all the options that he couldconceive, he always came back to theconclusion that none of them wascorrect. Instead, he decided that whatone should do first and foremost was toseek God’s kingdom. He concluded:“Then in a certain sense it is nothing Ishall do. Yes, certainly, in a certainsense it is nothing, become nothingbefore God, learn to keep silent; in thissilence is the beginning, which is, firstto seek God’s kingdom.” (Foster, 86–87)

We now face the task of applying Jesus’ teachings to our lives. Living outany part of the sermon is difficult, but trying to obey Jesus’ words in this section is

especially hard. To do what he says, we must change many things about the way welive. We might even have to reconsider the basic orientation of our life. We might feel compelled tomake some fundamental changes.

But change is what the gospel is about. It is good news that comes into the midst of what iswrong with our lives and offers a way to become transformed. That transformation process contin-ues throughout our lives. Each time we hear Jesus’ good news, we find opportunity to transformmore of our lives. We should not despair because the pursuit of holiness proves challenging. Weshould rejoice that Jesus has brought us light to see by on the journey.

A Way to End

A LITANY OF AFFIRMATION

I am blessed.

I may not know all

that I need to know about God,

but I am blessed.

I may not do all

that I should do for God,

but I am blessed.

I may not yet be all

that God wants me to be,

but I am blessed.

I may disappoint myself,

others, and God everyday,

but I am blessed.

I am blessed

because I am a child of God.

REASONS RELIGIONMAY BECOME EVIL

1. Religion may become corrupt when it becomes all-knowing andinflexible in its claims to know the absolute truth.

2. Religion may become corrupt when it calls for blind obedience onthe part of its followers.

3. Religion may become corrupt when it believes that it can andshould establish its vision of the “ideal” time by forcing that visionon others.

4. Religion may become corrupt when it believes that any meansjustify the ends it seeks to accomplish.

5. Religion may become corrupt when it declares “holy war” on itsopponents.

Based on Charles Kimball, When Religion Becomes Evil (San Francisco: HarperSanFrancisco, 2002).

SUGGESTIONSFOR PRACTICING SIMPLICITY

1. Buy things for their usefulnessrather than their status.

2. Reject anything that is producingaddiction in you.

3. Develop a habit of giving thingsaway.

4. Refuse to be propagandized by thecustodians of modern gadgetry.

5. Learn to enjoy things without owning them.

6. Develop a deeper appreciation for creation.

7. Look with a healthy skepticism at all “buy now, paylater” schemes.

8. Obey Jesus’ instructions about plain, honest speech.

9. Reject anything that breeds the oppression of others.

10. Shun anything that distracts you from seeking firstthe kingdom of God.

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