The President of MIQRA, Vern Steiner, provided the following excellent commentary on Micah 6:8 in their most recent ministry update that I wanted to share with my readers.

He has told you, O man, what is good;
and what does the LORD require of you
but to do justice, and to love kindness,
and to walk humbly with your God?

“While studying the line ‘to do justice,’ for example, I discovered that the ‘justice’ in view is rooted in the character and will of God the Creator and Covenant LORD, not in what we or the laws of the land define as fair, impartial, or due punishment in the interest of social equality or national security. The biblical accent…falls more on bringing justice to people than on bringing people to justice. And we do so, that is, we do justice, especially when we intervene on behalf of the wronged, the suffering, or the marginalized and take action in righting the situation. It is obvious, then, that doing justice requires God’s people to approach, say, the issue of immigration in this country with an entirely different set of criteria from those that pass as appropriate legal policy. This is because God’s version of justice, oriented to Creation and measured by the Cross, looks different from anything the world calls ‘just’.”

WOW! YES! Is anyone else out there approaching the issue of immigration in the US this way?? Praise the Lord for a view on immigration that isn’t based in fear but in love. That, my friends, in the gospel of Jesus Christ.

There’s more where that came from at the MIQRA Institute. Check them out!

There is no substitute for breastmilk and don’t believe the formula companies who will tell you differently. Nothing compares to having your little one pull away from the breast briefly during a feeding, look up at you, scrunch up her nose and smile! 

Want more evidence? The following is reprinted from “Child Care Exchange” the Early Childhood Education Daily Newsletter (thanks to my friend Deb for sharing!). 

Breastfeedng Saves Lives
April 7, 2010 

We chose the name Selah because it means to pause and reflect. We pray that our daughter will live life in this way — as a child of God who takes the time to savor life and reflect on the blessings of God at every twist and turn. We love you Baby Selah. You are nothing but pure joy to me and your Daddy.

Haiti suffered a 7.3 magnitude earthquake the afternoon of 1/12. Our friends at El Shaddai Ministries are struggling to communicate and find out the status of the hundreds of orphans in their care. Pastor Louis St. Germain, leader of El Shaddai Ministries who lives in the southern city of Les Cayes, had this update today: 

• Global Orphan Project (Christ-centered organization well-connected with local Haitian networks; currently trying to get 1-2 months extra supply of food to the many orphans close to the epicenter of the quake)
• Food for the Hungry (Gospel-centered ministry with holistic philosophy of relief and development, currently with first responders coming from the Dominican Republic)
• American Red Cross (You can text “HAITI” to 90999 to donate $10 to American Red Cross relief for Haiti)
• Mission to North America (This is the Haitian church-planting arm of the PCA where you can donate directly to the Haitian locals of El Shaddai Ministries who know firsthand the needs of their own people)

The life of righteousness set before us in the Sermon on the Mount is one that is impossible to attain without Christ. Many non-believers will try to emulate the principles of the Sermon but will ultimately fail in achieving a righteousness that “surpasses that of the Scribes and Pharisees.” (Matthew 5:20) This life of righteousness is one characterized by complete dependence on Christ. A persistent striving to ask, seek, and knock (Matthew 7:7) and a belief that God delights in our dependence on Him. This is His character.

We note the parallels between the Sermon on the Mount and the Ten Commandments in that the Beatitudes (Matthew 5) begin with our relationship with God (vv 2-6; poorness in spirit, mourning, meekness, a hunger/thirst for righteousness) and then turn to our relationship with others (vv 7-12; mercy, making peace, persecution). In the same way, the Ten Commandments (Exodus 20) first instruct us on relating to YHWH (vv 2-8; idols, taking the LORD’s name in vain, keeping the Sabbath) before instructing us on relating to our fellow man (vv 9-17; honoring parents, murder, adultery, stealing, lying, coveting).

As we have learned throughout this study, Jesus did not come to abolish the Law or the Prophets but to fulfill them (Matthew 5:17). His Sermon on the Mount gives us a fuller understanding of the Law and how this Law is fulfilled through our Savior and ultimately fulfilled in our lives when we strive to live by the higher Law of Love.

There was an interesting “news” feature on ABC World News describing how “nearly 6 in 10 Americans blend their faith with new age beliefs.” According to the Pew Forum on Religion and Public Life, Americans from all religions are blending their traditional beliefs with new age and eastern beliefs, such as astrology, reincarnation, and yoga. What is most disturbing about this trend is how it stands in striking opposition to the teaching of Jesus. Humans will always want to enter the kingdom of God on their own terms. That is the story of the Fall in Genesis 3. But what does Jesus say?

“Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few… Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.” (Matthew 7:13-14; 21-23)

In the words of Kay Arthur, “How small is that gate? It’s so small that it causes you to bow in total poverty of spirit in order to enter it. How narrow is the way that leads to life? It is the narrow way of righteousness, a righteousness that actually exceeds that of the scribes and the Pharisees.” (p 242)

Strive to enter by the narrow gate, friends. Jesus is the only way through that gate and his teaching is pure and true. Do not be fooled by false teachers and do not be swayed by the desire to find a spirituality that “fits” your lifestyle or makes sense on the afternoon talk shows. Our God is a holy God who calls us to a life of righteousness modeled after Christ. Make the choice. Shalom!

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Thank you to all of the lovely women of Grace Chapel who joined us for this study of the Sermon on the Mount. As many of you know, I will be taking a break from leading study and blogging to prepare to have my first child in a few short weeks. I wish God’s blessing on you and your family and look forward to joining you again very soon!

The answer according to Scripture is yes. But are there certain conditions that must be met for judgment to take place appropriately? Again, a resounding yes. What does Jesus say about judgment in the Sermon on the Mount?

“Do not judge lest you be judged.
For in the way you judge, you will be judged;
and by your standard of measure, it will be measured to you.
And why do you look at the speck that is in your brother’s eye,
but do not notice the log that is in your own eye?
Or how can you say to your brother, ‘Let me take the speck
out of your eye,’ and behold, the log is in your own eye?
Your hypocrite, first take the log out of your own eye,
and then you will see clearly to take the speck out of your brother’s eye.”
(Matthew 7:1-5)

Jesus is saying that at times judgment of your brother is appropriate. But a very important thing must happen first: directly addressing your own sin (taking the log out of your own eye). By doing this first, you will then be able to see clearly to approach your brother about his sin. Part of addressing your own sin first is prayer and knowing the Word of God — these actions will further allow you to be right in the eyes of God before you correct your brother.

God has many purposes for judgment. James 5:20 tells us, “…let him know that he who turns a sinner from the error of his way will save his soul from death, and will cover a multitude of sins.” Galatians 6:1 says, “Brethren, even if a man is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, lest you too be tempted.” Salvation. Covering sin. Restoration. Building up one another and the body of Christ.

Kay Arthur provides an excellent summary of the issue of judgment in her book Lord, I’m Torn Between Two Masters:

“A careful study of [the] scriptures — including Matthew 7:1-5 — shows that judging is not forbidden. Irresponsible behavior, wrong doctrine, and sin must all be discerned, clearly identified, and dealt with…Righteousness is to be upheld, the gospel is to be earnestly contended for. Judging, therefore, is not wrong if it is done properly. It is fine to correct a brother as long as you do it in a spirit of gentleness, as long as you are spiritual, realizing that you are not above temptation yourself. It is all right to judge as long as the motivation of that judgment is love of God and love of your neighbor. The goal of judgment, remember, is not to condemn but to restore.

It is all right to judge as long as we judge with a righteous judgment, a judgment that is in accordance with God’s Word. We may judge dogs and swine, false prophets, sin, wrong behavior, and wrong doctrine. But we cannot judge the motives of a man’s or woman’s heart. But above all…we must continuously judge ourselves!” (pp 226-227)

Jesus exposes the vulnerability of earthly possessions in Matthew 6:19-20:

“Do not lay up for yourselves treasures upon earth,
where moth and rust destroy,
and where thieves break in and steal,
but lay up for yourselves treasures in heaven,
whether neither moth nor rust destroys,
and where thieves do not break in or steal;
for where your treasure is, there will your heart be also.”

What does this tell us? Our earthly possessions are completely vulnerable and our heavenly possessions are not. Vulnerable to what? In so many words, impermanence. Nothing in heaven is impermanent — you can be sure without a doubt that any treasure you lay up in heaven is permanent…eternal. These verses also tell us that it is our human nature for our heart to go with our possessions — what we have becomes very closely linked to who we are. Are you linked to your earthly possessions or your heavenly ones?

Jesus then turns to directly address the issue of anxiety in Matthew 6:25-31:

“For this reason I say to you, do not be anxious for your life,
as to what you shall eat, or what you shall drink;
nor for your body, as to what you shall put on.
Is not life more than food, and the body than clothing?
Look at the birds of the air, that they do not sow,
neither do they reap, nor gather into barns,
and yet your heavenly Father feeds them.
Are you not worth much more than they?
And which of you by being anxious can add a single cubit to life’s span?
And why are you anxious about clothing?
Observe how the lilies of the field grow; they do not toil nor do they spin,
yet I say to you that even Solomon in all his glory
did not clothe himself like one of these.
But if God so arrays the grass of the field,
which is alive today and tomorrow is thrown into the furnace,
will He not much more do so for you, O men of little faith?
Do not be anxious then, saying, ‘What shall we eat?’
or ‘What shall we drink?’
or ‘With what shall we clothe ourselves?’”

In these current times, we are clearly vulnerable to anxiety about having our needs met (food, drink, clothing, our bodies). Yet God seems to be saying that we are the only earthly creatures who have anxiety about these things — the rest of nature does not work to earn and gather possessions as we do, but God provides for them and they don’t struggle with anxiety. God provides for us to a much greater degree than the rest of nature, but we continue to question Him. Do you ever ask yourself, “Will He actually provide? Don’t I need to make sure I’ve provided for myself and then I can trust in God to provide?”

Jesus gives us our answer in Matthew 6:32-34:

“For all these things the Gentiles eagerly seek;
for your heavenly Father knows that you need all these things.
But seek first His kingdom and His righteousness
and all these things shall be added to you.
Therefore do not be anxious for tomorrow;
for tomorrow will care for itself.
Each day has enough trouble of its own.”

First notice the three references to “all these things” that I emphasized in italics — Jesus is referring to what He addressed in the previous verses — our needs. Food, drink, clothing, our bodies. We seek all these things, but God already knows that we need them. In fact, He is the one who knows most deeply and intimately what we truly need.

The amazing thing about this passage is that Jesus is telling us EXACTLY what we must do to finally free ourselves of the anxiety related to “having enough.” We must seek God first, even before we seek the things that we need. As one of the wise women in the Grace Chapel Women’s Bible study pointed out, God is our greatest need. By seeking Him first we have in essence found the One who will meet all of the needs that follow. The daily needs. The hourly needs. The moment by moment needs. He is at the heart of it all.

“Our Father who art in heaven,
Hallowed by Thy name.
Thy kingdom come.
Thy will be done,
On earth as it is in heaven.
Give us this day our daily  bread.
And forgive us our debts, as we also have forgiven our debtors.
And do not lead us into temptation, but deliver us from evil.
For Thine is the kingdom, and the power, and the glory, forever. Amen.”

The opening of the Lord’s prayer (“Our Father who art in heaven, hallowed be Thy name”) rightly expresses worship of our heavenly Father. We should enter into prayer expressing our praise and adoration of the one true God of the universe. But here’s the catch — Jesus is introducing a relationship here. A relationship with a God who is also our Father — someone we can approach with the love and adoration that we would approach our earthly father. I have known people who have not had the gift of an earthly father, and the realization that they have a heavenly father who can fulfill the same role (and infinitely more) is an unbelievable blessing.

The next phrase (“Thy kingdom come. Thy will be done, on earth as it is in heaven”) expresses both allegiance and submission, which naturally flow from worship. We have first expressed praise for the one sovereign God and, in coming to know who He really is, we naturally bow our knee in front of Him and acknowledge that our greatest desire is to see His kingdom fulfilled on earth. Arthur points out that this portion of the prayer “has the effect, then, of drawing us into intercession for those outside the kingdom of God…we are praying that Jesus’ lost sheep would hear His voice, come to Him, and receive eternal life.” (p 147) We are also submitting to the will of God above all else and recognizing that submission to God’s ultimate purpose-plan must come before any of our own needs and desires.

Note that the next phrase (“Give us this day our daily bread”) only comes after we first express worship, allegiance, and submission to God. Jesus is teaching us here that there is an order to prayer that puts our needs and desires into the context of who God is, and who we are in relation to God. Yes, our needs are important to God — but our needs must be expressed in accordance with the character of God.  We can only understand the character of God by delving into His Word. The petition here is for a daily need to be fulfilled — the “daily bread” — in other words, daily and even momentary sustenance. What we need for now, with the full knowledge that God will provide according to His will.

The next phrase (“And forgive us our debts, and we also have forgiven our debtors”) is a confession and cry for forgiveness that also includes a recognition of the need to forgive others. Jesus had already expressed in the Beatitudes “blessed are the merciful, for they shall receive mercy” (Matthew 5:7).  Here He is saying the same thing in a different way — our own forgiveness is undeniably linked to our forgiveness of others. As Arthur states so accurately, “Failing to forgive others shows that we have no comprehension of what we are really asking for, or of the magnitude of our own debt to a holy God.” (p 149) Many people resist the truth and implications of this part of the Prayer. I think Jesus knew this, because he immediately follows the Prayer with a further explanation: “For if you forgive men for their transgressions, your heavenly Father will also forgive you. But if you do not forgive men, then your Father will not forgive your transgressions” (Matthew 6:14-15). Plain and simple.

The next phrase (“And do not lead us into temptation, but deliver us from evil”) is a cry for deliverance that only comes after our confession and forgiveness of others. Jesus is not saying here that any temptation could come from God (cr. James 1:13-14), but He is leading us to acknowledge that we are always vulnerable to sin and need constant vigilance to not stray into evil behavior. The flesh is weak and we need God’s daily protection and deliverance if we are to live righteous and holy lives.

The final phrase (“For Thine is the kingdom, and the power, and the glory, forever. Amen”) is a return to worship and is a rightful reminder that it is only because of God’s kingdom, power, and glory that we can approach him on our knees in the first place. In this prayer we have given worship, allegiance, and submission. We have petitioned for our daily needs to be fulfilled according to God’s character. We have confessed our sin and asked forgiveness. We have asked for deliverance and protection. And we have come full circle, worshipping again.