Bullet Point Bible

Practicing Righteousness: Giving

¹ "Be careful not to display your righteousness merely to be seen by people. Otherwise you have no reward with your Father in heaven.² Thus whenever you do charitable giving, do not blow a trumpet before you, as the hypocrites do in synagogues and on streets so that people will praise them. I tell you the truth, they have their reward!³ But when you do your giving, do not let your left hand know what your right hand is doing,⁴ so that your gift may be in secret. And your Father, who sees in secret, will reward you.

Jesus begins this section of the Sermon on the Mount by addressing the *motive* behind religious practices (Matthew 5:20).
The term "righteousness" (dikaiosyne) here refers to acts of piety expected of devout Jews: giving, prayer, and fasting.
Jesus warns against performing these acts "to be seen by people," highlighting the danger of seeking human approval over God's.
The "hypocrites" (hypokritai) were originally actors playing a role; Jesus uses the term for those whose religious observance is a performance.
Blowing a trumpet is likely hyperbole, emphasizing the ostentatious nature of the hypocrites' giving.
Seeking human praise results in receiving only that – the earthly reward – forfeiting the heavenly one.
The imagery of the left hand not knowing what the right hand does emphasizes secrecy and humility in giving.
True piety is done for God's eyes only ("in secret").
God, who "sees in secret," promises a reward for genuine, hidden acts of righteousness. This contrasts the immediate, fleeting reward of human praise.
This teaching sets the stage for the subsequent discussions on prayer and fasting, applying the same principle of authentic, God-focused devotion.

Practicing Righteousness: Prayer - Authenticity

⁵ "Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues and on street corners so that people can see them. Truly I say to you, they have their reward!⁶ But whenever you pray, go into your inner room, close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you.

Jesus applies the same principle of motive to prayer as he did to giving.
Public prayer itself is not condemned (Jesus prayed publicly), but praying *in order* to be seen and praised is.
The "hypocrites" sought prominent locations (synagogues, street corners) to maximize their visibility during prayer times.
Again, Jesus states that their reward is the human recognition they seek, nothing more from God.
The instruction to pray "in your room" (tameion - inner room, storeroom) emphasizes privacy and sincerity.
Closing the door signifies shutting out distractions and the desire for public recognition.
Prayer is fundamentally directed to the "Father in secret," highlighting the personal relationship with God.
The promise of reward from the Father who "sees in secret" is repeated, reinforcing the value God places on unseen devotion.
This contrasts sharply with performative piety, focusing instead on genuine communion with God.

Practicing Righteousness: Prayer - The Model Prayer

⁷ When you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard.⁸ Do not be like them, for your Father knows what you need before you ask him.⁹ So pray this way:⁹ Our Father in heaven, may your name be honored,¹⁰ may your kingdom come,¹⁰ may your will be done on earth as it is in heaven.¹¹ Give us today our daily bread,¹² and forgive us our debts, as we ourselves have forgiven our debtors.¹³ And do not lead us into temptation, but deliver us from the evil one.

Jesus contrasts authentic prayer not only with hypocritical Jewish practice but also with Gentile practice.
"Babble repetitiously" (battalogeo) refers to empty, mechanical repetition, perhaps like pagan incantations, believing verbosity influences the gods.
True prayer is not about informing God (who already knows our needs) but about aligning our hearts with His will and expressing dependence.
Jesus provides a model prayer, often called the Lord's Prayer, not necessarily for exact repetition but as a pattern for priorities in prayer.
It begins with God's concerns: His name (holiness, reputation), His kingdom (sovereign rule), His will (divine purpose).
The address "Our Father in heaven" establishes both intimacy ("Father") and reverence ("in heaven").
The petitions then move to human needs, framed in dependence on God: daily provision ("daily bread"), forgiveness ("forgive us our debts"), and spiritual protection ("do not lead us into temptation," "deliver us from the evil one").
"Debts" is a metaphor for sins, common in Aramaic, reflecting offenses against God's law.
The request regarding temptation is likely asking God to keep believers from trials too difficult to bear or to protect them during trials.
The final phrase can be translated "from evil" or "from the evil one" (Satan).

Practicing Righteousness: Prayer - Forgiveness

¹⁴ "For if you forgive others their sins, your heavenly Father will also forgive you.¹⁵ But if you do not forgive others, your Father will not forgive you your sins.

Jesus immediately elaborates on one specific aspect of the model prayer: forgiveness (v. 12).
This highlights the critical importance of forgiveness within the life of a kingdom citizen.
There is a direct link between our willingness to forgive others and our reception of God's forgiveness.
This is not suggesting we earn God's forgiveness, but that a transformed heart, truly repentant and receiving God's grace, will naturally extend grace to others.
An unforgiving spirit indicates a lack of understanding or reception of God's own forgiveness.
This principle underscores the relational nature of God's kingdom – our vertical relationship with God is inseparable from our horizontal relationships with others.
This serves as a sobering warning about the spiritual consequences of harboring unforgiveness.

Practicing Righteousness: Fasting

¹⁶ "When you fast, do not look sullen like the hypocrites, for they make their faces unattractive so that people will see them fasting. I tell you the truth, they have their reward!¹⁷ When you fast, anoint your head and wash your face,¹⁸ so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.

Jesus addresses the third key act of Jewish piety: fasting.
He assumes his followers *will* fast ("whenever you fast"), indicating its value as a spiritual discipline when done rightly.
Again, the contrast is drawn with the "hypocrites" who made their fasting obvious through a "dismal" appearance and disfigured faces (perhaps neglecting hygiene or applying ashes).
Their motive was public recognition, and that was the extent of their reward.
Jesus instructs his followers to maintain normal grooming ("put oil on your head and wash your face") during a fast.
The purpose is to conceal the act of fasting from others, keeping it a private matter between the individual and God.
Fasting should be directed towards God ("your Father who is in secret"), not towards gaining human admiration.
The recurring promise is given: the Father who sees the hidden act of devotion will provide the true reward.
This completes the triad of giving, prayer, and fasting, all governed by the principle of sincere, secret devotion to God rather than performative righteousness.

True Treasure and Single-Minded Devotion

¹⁹ "Do not accumulate for yourselves treasures on earth, where moth and devouring insect destroy and where thieves break in and steal.²⁰ But accumulate for yourselves treasures in heaven, where moth and devouring insect do not destroy, and thieves do not break in and steal.²¹ For where your treasure is, there your heart will be also.²² "The eye is the lamp of the body. If then your eye is healthy, your whole body will be full of light.²³ But if your eye is diseased, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!²⁴ "No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.

Jesus shifts focus from specific religious practices to the broader issue of life's priorities and allegiances.
He contrasts earthly treasures (material wealth, possessions) with heavenly treasures (spiritual riches, eternal rewards).
Earthly treasures are inherently insecure and temporary, vulnerable to decay ("moth and rust") and loss ("thieves").
Heavenly treasures are secure and eternal, beyond the reach of decay or theft.
The key principle: one's "treasure" (what one values most) determines the direction of one's "heart" (the center of one's being, will, and affections). Investing in heavenly things aligns the heart with God.
The metaphor of the eye as the "lamp of the body" illustrates the importance of spiritual focus.
A "healthy" eye (haplous - single, generous, clear) lets light (truth, God's perspective) illuminate one's whole life. It likely implies a focus on God and heavenly treasure, possibly linked to generosity.
A "diseased" or "evil" eye (poneros - wicked, stingy) leads to darkness (spiritual blindness, moral corruption). It implies a focus on earthly treasure, possibly linked to greed.
If one's spiritual perception ("the light in you") is corrupted, the resulting spiritual darkness is profound.
Jesus concludes with the principle of exclusive allegiance: it's impossible to serve two masters with conflicting demands.
He personifies "money" (Mammon - Aramaic for wealth or property) as a rival master to God.
Attempting to serve both God and wealth inevitably leads to divided loyalty, ultimately prioritizing one over the other. True discipleship requires choosing God as the sole Master.

Overcoming Anxiety by Trusting God

²⁵ "Therefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear. Isn't there more to life than food and more to the body than clothing?²⁶ Look at the birds in the sky: They do not sow, or reap, or gather into barns, yet your heavenly Father feeds them. Aren't you more valuable than they are?²⁷ And which of you by worrying can add even one hour to his life?²⁸ Why do you worry about clothing? Think about how the flowers of the field grow; they do not work or spin.²⁹ Yet I tell you that not even Solomon in all his glory was clothed like one of these!³⁰ And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, won't he clothe you even more, you people of little faith?³¹ So then, don't worry saying, 'What will we eat?' or 'What will we drink?' or 'What will we wear?'³² For the unconverted pursue these things, and your heavenly Father knows that you need them.³³ But above all pursue his kingdom and righteousness, and all these things will be given to you as well.³⁴ So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own.

Building on the previous section, Jesus addresses the anxiety (merimnao - anxious care, worry) that often stems from attachment to material things or fear about basic needs.
The command "do not worry" is repeated multiple times (vv. 25, 31, 34), emphasizing its importance.
Jesus argues from the lesser to the greater: If God cares for birds and flowers, how much more will He care for humans, created in His image?
Life itself is a greater gift than food; the body is more valuable than clothing. God, who gave the greater, can be trusted for the lesser.
Worry is presented as futile: it cannot extend life (v. 27) or solve problems. The phrase "add even one hour to his life" could also mean "add a single cubit to his height," either way showing worry's powerlessness.
God's provision for nature (birds, lilies) demonstrates His power and care without human striving ("do not sow, or reap," "do not labor or spin").
The splendor of wildflowers surpasses even Solomon's legendary wealth, highlighting God's artistry and provision.
Worry stems from "little faith" (oligopistoi), a lack of trust in God's character and promises.
Preoccupation with material needs is characteristic of Gentiles (those outside the covenant relationship with God), not of those who know God as Father.
The antidote to worry is a reordering of priorities: "Seek first the kingdom of God and his righteousness."
Seeking God's kingdom (His rule and reign) and His righteousness (living according to His standards, reflecting His character) should be the primary focus of life.
Jesus promises that when priorities are rightly ordered, God will provide the necessary material provisions ("all these things will be provided for you").
The final command focuses on the present: trust God for today's needs and challenges, rather than borrowing trouble from the future. Each day requires its own focus and reliance on God.

The Bullet Point Bible

Matthew 6