Setting and Overview
Matthew 7:5-6 provide a critical, but difficult exhortation for us, which demonstrates how important the first four verses of Matthew 7 are. Judging and addressing sin in the proper way is almost always more difficult than the alternatives, and so we will face numerous temptations to take the easy way out as we encounter sin in others. We are often frustrated, discouraged, hurt, and feel powerless. As we grow in our knowledge of Scripture, we can be tempted to use that our purpose, as a means to gain power, authority, and respect. In our pride and selfishness, we think that we are more knowledgeable and righteous than we really are, that we deserve more than we do, and that we thus have every right to seek our own benefit. We do not have that right, however, but instead have an obligation, and we must see how we are commanded to do that well.
 
Exposition
Even as we seek to move away from judgmentalism, we are challenged to nevertheless still ceaselessly judge rightly (Ephesians 5:6-11) so that we might ceaselessly edify effectively (I Thessalonians 5:11-15, Romans 15:1-7.) Matthew 7:5 tells us that begins with addressing our own sin. That does not mean that we have to be perfect before we can call out sin in others, but it does tell us to humbly examine ourselves, identify and confess our sin, and work to address it. These steps can be most effectively done with the help of others (setting up the reason for the second exhortation in this verse), which means that we must have the humility to confess our sins to each other and allow others to admonish and build us up as well.
Once we have removed the log from our eye, then we can remove the speck from another. Verses 1-5 specify that this is done for other Christians, so this is not an action we take with non-Christians in the same way. We may at times still be able to address the physical or mental components of sin with them, but we do not address the core spiritual component in the same way. Instead, we first seek to share the Gospel with them both in how we interact (I Peter 3:15-16, II Timothy 2:24-26) and by explicitly proclaiming it whenever possible. However, verse 6 also reminds us that there are times when sharing the Gospel might do more damage than good. When one has displayed clear inability to understand or respond to the Gospel and hostility toward it (I Corinthians 2:13-16), then just repeating the Gospel without discernment is of no help and likely could cause further issues (Matthew 15:14, Acts 18:5.)
We specifically then are to focus on times when we not only encounter Christians in sin, but specifically those who we are in a position to correct gently (Galatians 6:1) and who are in need of the edification that we are seeking to offer (Ephesians 4:29.) In those situations we should first verify our understanding of the situation (James 1:19), pray (James 5:16), mourn that sin and our own (Matthew 5:4), and then admonish (I Thessalonians 5:14) in a way that is grounded in Scripture (II Timothy 3:16-4:2), demonstrates our love for them (John 13:34-35), that is patient, and gives comfort and help when needed (I Thessalonians 5:14.) At all times, our correction should pass the test: is my love for God and others evident in what I am saying and doing?

Examination and Application
If we are willing to commit to the exhortations in Scripture for gentle and loving correction, then we will be able to be salt and light in the way that Matthew 5:13-16 commands. That is the picture that we see in Ephesians 4:12-16, Romans 15:1-7, and I Thessalonians 5:14: a church that is committed to building each other up, speaking the truth in love, holding uncompromisingly to the truth, while reflecting the love and mercy of God in our interactions. That is a church that can make disciples, even in the most difficult of environments.

Setting and Overview
Matthew 7:1 could rightly claim numerous superlatives. It is one of the most quoted verses, one of the most abused and misunderstood verses, almost definitely the most quoted by non-Christians, and partly because of that, one of the most disregarded by evangelicals. Context is critical, and Matthew 7:1 is a great example of that. If you read it along with Romans 2:1, Romans 14:13, I Corinthians 4:5, and James 4:12, you may be pretty confident that Scripture is instructing you to never judge anything or anyone. However, if you read John 7:24, Galatians 6:1, Matthew 18:15, I Corinthians 6:4-5 and 5:12-13, then you will probably feel that it is imperative to judge. Furthermore, if you continue on in verses 2-4, then 5, then 6 of Matthew 7, then you will likely read verse 1 differently than if you just read it. Our challenge then, is to understand Matthew 7:1-6 in light of all of the teaching of Scripture, both hearing its strong warning, but also not misapplying its message.
 
Exposition
One of the biggest sources of confusion in Matthew 7:1 is the word “judge.” The Greek word krinos can mean to judge the rightness of an action or saying, to pass an overall judgment on a person, or to be judgmental. The former is good, the second is only for very limited circumstances, and the third is bad, which is what is meant here. Proper judgment of others is intended to lead to edification and restoration (Galatians 6:1, Matthew 18:15, Hebrews 12:14-15, I Corinthians 5:5.) Judgmentalism has an intent to tear down (Romans 14:13.) That attitude results in hypocritical evaluations (Romans 2:1-2, Matthew 7:2-4), evaluating only to condemn (Luke 6:37, James 4:11-12), evaluating with contempt (Romans 14:10), and evaluating beyond what we have the knowledge or authority to judge (I Corinthians 4:3-5.) All of those give us a feeling of superiority. So, when Jesus commands us not to judge (not to be judgmental), He is commanding us not to evaluate from a motivation of selfishness and pride, hoping to puff ourselves up and tear others down.
Why the strong warning against judgmentalism? Among the reasons are that it harms us by inviting punishment on us (Matthew 7:1b-2) and interfering with our spiritual growth (Matthew 7:3-4), and that it harms others by interfering with discipleship (Romans 14:13-15) and fellowship (Romans 14), distracting us from he judging that we should be doing (I Corinthians 5:12-13) and interfering with evangelism (II Timothy 2:24-26.)

Examination and Application
Two passages which provide an exhortation for us to act without judgmentalism are I Corinthians 8:1-3 and Romans 12:10. In I Corinthians, Paul gives us a choice between puffing ourselves up or building others up. In Romans, he challenges us to love so sincerely that we are eager for others to receive honor. If we are focused on building others up with an eagerness that they would deserve and receive honor, then our judgments are more likely to be fair and effective. A good question for us to ask ourselves is: How is what I am saying or thinking an expression of my love for God and for others? If we fail that question, then we can go to the instruction of Matthew 7:2-4: When we see sin, we recognize our past in their situation. We, who deserved the wrath of God, received grace through Jesus Christ. We should now hope that others will receive the same grace. Further, we should recognize our own, current sin, and recognize the impact that it has on us. Someone who has a speck in their own eye is no shape to even find the speck in someone else’s, much less to remove it. We must recognize that our sin impacts us similarly, and then we will be more prepared to remove our speck, and then to address the speck in our brother’s eye with love and gentleness, to the glory of God.

Setting and Overview
Within the larger section of Matthew 6:25-34, we find a critical exhortation that brings together much of what Jesus has been instructing throughout this chapter: pursue the kingdom as most important. While that exhortation can certainly be applied to any aspect of our lives, it is important to recognize that it comes within a section that instructs us to remember that God is sovereign, knows what we need, and cares about us, and thus to not worry about material things. That section in turn follows a strong reminder that we cannot both focus on building up treasure in heaven and treasure on earth, and the former must be our priority. Jesus then gives us this summarizing exhortation in the penultimate verse to guard us against straying from those instructions.
 
Exposition
Whenever we are instructed to “pursue” in Scripture, it should get our attention. Sometimes it comes from the Greek word for “seek” and sometimes from the word “run after,” but the two ideas are very complementary. Here we are told to “seek”, but the word also connotes a strong focus and desire, which we would then expect to also result in chasing after. In other places we are told to pursue right relationship with God (Philippians 3:12-14), hospitality (Romans 12:13), peace with everyone and holiness (Hebrews 12:14), what is good for all (I Thessalonians 5:15), and righteousness (II Timothy 2:22.) Put together, we see that God is instructing us to pursue righteousness in Him, and right relationships with others that will help them also pursue righteousness in Him. This helps us understand how we are to pursue his kingdom (God’s reign – Matthew 4:17, 5:3, 6:9-10) and righteousness (Matthew 5:6, 5:20, 6:1.) We also see those two ideas together in Romans 14:17-19, which reminds us to serve others out of an ultimate desire to please and obey God.
While this exhortation can apply to any aspect of our lives, we must not miss the specific context in which it is given – teaching about materialism and worry. We see that reflected even more explicitly in the parallel passage of Luke 12:29-34, where we are specifically told to sell our possessions and give to the poor. While this exhortation may not be only a challenge to give sacrificially, it is certainly not less than that. Furthermore, we must read the following promise, that the things that we would worry about will be given to us, not as an investment strategy but rather a reminder that God will provide us exactly what we need to do His work. It may not be the material things that the world would chase after, but it will be what He knows that we need.

Examination and Application
Too often, it is hard to distinguish how Christians view work and money from how non-Christians do, but Scripture will not excuse that. We have been told to pursue what is best for others (I Thessalonians 5:15), good relationships with others (Hebrews 12:14), for us and others to draw closer to Christ (II Timothy 2:22), and to please and glorify God (Romans 14:17-19.) If we are pursuing each of those things as strongly as we should, all aspects of our monetary priorities will be transformed. We can further look at three strong examples in the New Testament: Paul’s example in Acts 20:33-35, the example of the Macedonian churches in II Corinthians 8:1-5, and the exhortation to Christian community in Romans 12:10-16. If we aspire to fully live out the principles of each, then we can certainly trust that we would have no need to worry about earthly things.

Setting and Overview
Most people would probably agree that they worry too much, and would certainly agree that people in general tend to worry about things that we don’t need to, but we rarely recognize the degree to which worry is a choice and much less the fact that it is a sin. That is exactly what we see in Matthew 6:25-34, however. That is not to say that we shouldn’t be responsible, careful, and concerned, but that we should separate those biblical traits from the human one of worry. Understanding the difference between those is the key to following Jesus’ command in these verses, and realizing the blessings that come with such obedience.
 
Exposition
The “therefore” that opens verse 25 ties this section into the previous verses about materialism, helping us to recognize the type of worry that Jesus has in mind here, confirmed by the specific mention of the things that we eat, drink, and wear. Elsewhere, Scripture warns us against ignorance (I Peter 5:8-9), spiritual laziness (I Corinthians 9:24-27), irresponsibility (I Corinthians 7:32-34, I Timothy 5:8, Proverbs 6:6-8), indifference (II Corinthians 11:28, Philippians 2:20), and being sheltered from trouble (Romans 12:15.) So, we can understand that this exhortation is not to be from worry through embracing any of those traits, but rather despite being spiritually on guard, fully committed, fully responsible, fully passionate and compassionate, and on the front lines. Elsewhere we see the difference between worry and planning (I Peter 5:6-7, Philippians 4:6-7, Psalm 55:22) and warnings against distracting materialism (Luke 21:34, Matthew 13:22, Luke 10:40-42.)
To emphasize His point, Jesus gives several powerful arguments from lesser to greater. Since God takes care of birds and flowers, surely we can know that He will take care of us as well. Further, while planning and work are of value, worry itself never added time to anyone’s life, so it is critical for us to differentiate where we have crossed over from biblical concern to a dangerous worry. This is clearer in verses 32-33 where we are given the comparison of pursuing earthly things or the Kingdom. We may work to make sure that we have certain material needs met, but they can never be our overriding focus; that must always be obeying and serving God. While the final point that tomorrow will have enough worry of its own may not sound encouraging, it is nonetheless a gracious reminder. We can only heap so much worry on ourselves, and tomorrow’s troubles will be there regardless so there is no benefit to worrying about things now that we can’t change.
 
Examination and Application
If we never face a temptation to worry, then we likely are missing a biblical command to responsibility and concern elsewhere, but that is not an excuse for those who do face that temptation. Too often, our worries as Christians look very similar to the world’s, which means that our values and priorities aren’t much different either. Instead, we are instructed to identify the things that we worry about and shouldn’t even care about (success, validation, respect, luxury, etc.), and the things that we should care about but not worry about (material needs, health, spiritual growth, etc.) Then, we must recognize and repent of our sin, seeing it as a failure to fully trust and rely on God. Finally, we can look to God’s promises, promises for His victory, our eternal security, and the sanctifying work that He is doing in us, and we can rejoice that He is control.

Setting and Overview
Following the extended section in Matthew 6:1-18 addressing superficial self-righteousness, Jesus addresses the problem of compromised loyalty to God’s Kingdom. In verses 19-24, He does this through a number of metaphors and comparisons, which collective move our focus and examination from our external actions to our internal heart, specifically by addressing an area in which men have tended to compromise for millennia: our pursuit of material wealth.
 
Exposition
In understanding the warning against accumulating treasures on earth, we must understand that it is not preventing us from providing for our families (I Timothy 5:8), working hard to prepare for the future (Proverbs 6:6-8), or enjoying any material things (I Timothy 6:17.) Rather, the admonition is against dishonest gain (James 5:2-5) and inappropriate fixation on and consumption of material things (Luke 12:13-21.) Instead, He exhorts us to pursue treasures in heaven, which we are told is done by using our material things to meet the needs of others while focusing on God (Luke 12:33, I Timothy 6:18, Matt 19:21.) Further, He reminds us that where we establish our repositories for accumulating and storing wealth will determine where our focus and desires are, and will thus determine what we invest our time and resources in.
In verse 22, Jesus changes to a new metaphor, but not a new topic. In declaring the eye to be the lamp of the body, He isn’t saying that it illuminates the body, but rather that light passes through it, like a window. How much light a window lets through depends on how clean the window is and where it is pointed. The first part brings to mind the generosity instructed in vv. 19-21, but the focus is probably more here on an undivided orientation toward God, which is then emphasized further in verse 24. The contrast between hate/love and devoted to/despising does not necessarily mean that we would truly hate or despise, but rather that we cannot have split devotion, and one will always take clear preference over the other (Luke 14:26, Mark 7:9-13.) Therefore, if we allow ourselves to become devoted to accumulating and relying on worldly wealth, then it will compete with our devotion to God, which is unacceptable. Instead, we must have our eyes full focused on His glory and the blessings He offers us for all eternity (II Corinthians 4:6, 3:18.)
 
Examination and Application
This passage challenges us to first change our perspective. Human nature sees the short term as more valuable and we are naturally drawn to meet those desires and needs first, but God tells us to recognize of how little relative value earthly things are. Why pursue something that cannot last when you can pursue something that cannot be lost? Therefore, we must take action by establishing repositories that will put our focus on treasures in heaven (6:21.) Next, we examine ourselves to identify improper attempts to accumulate treasures on earth, such as selfish consumption or envy of the goods or stability of others (6:19.) We instead make sacrifices to meet the needs of others and to serve God gladly, knowing that His rewards are of immeasurable value (6:20.) Ultimately, we focus exclusively on God, seeing His glory and learning more and more that no earthly reward or enjoyment can compete with what He has in store for us.

Setting and Overview
Matthew 6:13 concludes the Lord’s Prayer with two petitions that can easily be read as two sides of a single petition. Similar to the previous two petitions, it calls for our participation, while also reminding us that we are ultimately dependent on God to provide for and deliver us. It can also be a challenging sentence to understand, so it is good for us to strive to answer three different questions: 1. What is this telling us to pray for? 2. How can we specifically pray according to this? 3. Having prayed according to this, how are we expected to participate in God’s answer?
 
Exposition
The key challenge to understanding Matthew 6:13 is determining the “temptations” which He is instructing us to petition God to not lead us into. The Greek word peirasmon, is used to refer alternatively to tests, trials, and temptations at different places in the New Testament. Depending on the way that it can be used, the connotation can be either positive (although certainly not enjoyable), negative, or potentially both. A good example of this diversity is in James 1, where we are told to be thankful for trials (James 1:2) because God uses them to strengthen us, ready to endure testing (James 1:12) because it will confirm our standing and lead to rewards, and aware that temptations don’t come from God (James 1:13), although the same root word is used in all three situations. To further understand the reference in Matthew 6:13a, we can look at the second half of the verse, where the petition is to deliver us from evil, primarily a reference to Satan (Matthew 4:1-11) but pointing more broadly to all evil forces. Since the second petition seems to be in support of the first, that helps us to understand that temptation is primarily meant along the lines of how it is used in James 1:13 – a temptation from Satan that has the intended purpose of making us fall away.
That understanding of temptation should provide some clarity to us on what this petition is and is not. From other passages in the New Testament, we know that we should expect to be tested, to face difficulties, to face persecutions, and to be exposed to temptations to sin. Further, we also see that God Himself will never tempt us. Based on that, we can then see this petition as a request that God will not allow us to be brought into a temptation that will overtake us, that He will not leave us vulnerable and helpless against Satan, but rather that He will deliver us into righteousness.
 
Examination and Application
Before we pray, we should already be aware of the devastating impact and power of sin (Romans 6:16), and of our vulnerability to sin (I John 1:8-10, Galatians 6:1, Matthew 26:41b.) We should then consistently pray that we will not fall into temptation (Matthew 26:41a), and be aware of the many sins that we might be tempted to overlook in our own lives or believe that we are not susceptible to. After praying, we should then participate in God’s answer to that prayer, fleeing from sin and pursuing righteousness (I Corinthians 10:14, 6:18, I Timothy 2:22, 6:11), resisting Satan and submitting to God (Romans 6:12-13, James 4:7-8a), and seeking to be cleansed of all unrighteousness (James 4:8b.) To put it another way, we need to be on alert to the danger that we will fall into sin (I Corinthians 10:12), constantly praying for and participating in our being led away from temptation.

Setting and Overview
In the Sermon on the Plain in Luke 6, forgiveness and judging are addressed together in a single sentence and verse (Luke 6:37.) While those teachings are split in the Sermon on the Mount (Matthew 6:12-15, 7:1-5), we can recognize how both attitudes stem from similar perspectives. Simply put, the way that we each view ourselves in relation to God will impact the way that we view ourselves in relation to others, which will then impact if and how we forgive others and how we judge them. This will become very critical as we see the warning expressed in Matthew 6:14-15 about not forgiving others. While it is important to not misunderstand that in contradiction what Scripture teaches us about grace, we must also not explain it away and thus miss the critical warning that is expressed.
 
Exposition
In Luke 11:4, Jesus instructs the disciples to pray for forgiveness of “sins,” but a different word is used here, that more commonly refers to debts. Some have seen the reference in Matthew 6:12 to be toward monetary debts, but the fact that Luke 11 refers specifically to sins would seem to preclude that. While we should certainly then understand debts as referring to our sins, it also helps us to think more about how sin leaves a debt behind. So, in praying for forgiveness of our debts, we first recognize that our sin leaves us in debt to God and that debt must be resolved. The word for forgiveness in Matthew 6:12 specifically refers to “sending away” and ties in with other passages that refer to not calling our sins to mind (Jeremiah 31:34) or to covering or not counting our debts (Psalm 32:1-2, Romans 4:7-8.) We also see language that refers to the free gift of forgiveness (Luke 7:42-43), which ties in with the idea of redemption for a cost (Ephesians 1:7) and then specifically the destruction of the debt instrument (Colossians 2:13-14.) Of course, since Colossians 2:13-14 refers to something that has been accomplished, that also raises the question of why we should still pray for forgiveness. It is important for us to recognize that even though Christ’s death atones for all of our past and future sins and that we have been justified, that we are still being forgiven and being cleansed from unrighteousness (I John 1:9-2:2, James 5:15-16), and so as we continue to pray for forgiveness as we continue to sin, it helps us to further realize that we continue to fail to meet our obligations to God and should therefore continue to grow in our appreciation of His mercy and gracy.
Jesus doesn’t stop there, however. We are told to pray for forgiveness as we have forgiven others. While the language here is somewhat ambiguous in terms of causality, other passages seem to draw an even tighter relationship between the forgiveness we give and the forgiveness that we receive (Matthew 6:14-15, Luke 6:37, Mark 11:25.) Matthew 18:23-35 helps us to understand this relationship better as Jesus gives provides a picture of one who has been offered an immeasurable amount of mercy and then fails to extend even a minimum amount himself. This attitude reflects a complete lack of repentance, which the Bible makes clear is necessary for forgiveness (II Peter 3:9, Luke 13:3, Psalm 32:5.) Repentance is a completely different mindset (II Corinthians 7:10) which then results in a complete change of behavior (Acts 3:19, 26:18-20.) Therefore, those who do not forgive at all demonstrate that they have not actually repented, and thus should not assume that will be forgiven themselves.
 
Examination and Application
What does it look like for us to forgive as we are expected to do? It helps to start with the expectations for our aspirational goals for our relationships with Christians and non-Christians. We should be committed to seeing other Christians grow in maturity (Colossians 1:28) which requires in part an eagerness for us to support an honor them (Ephesians 4:2, 5:21, Romans 12:10.) For non-Christians, it is to see them come to repentance and forgiveness (II Timothy 2:25) which calls us to gently correct and guide them (I Peter 3:9,15-16.) When people let us down, the debt that we see them owing us interferes with our ability and willingness to strive for those goals (Matthew 18:23-35, Romans 14, Matthew 18:15, Jonah.) True forgiveness is to release the collateral that we hold over them to force repayment (Deuteronomy 15:2.) That is only possible when value the mercy that we have received enough to desire fellowship with and restoration of others (Colossians 3:13, Ephesians 4:32, II Corinthians 2:7) more than pursuing what we feel like we are owed.

Setting and Overview
Up to this point, we have seen petitions regarding God’s glory: for His name to be hallowed, for His kingdom to come, and for His will to be done. We know see petitions for our needs, both physical and spiritual. It may be a surprise to many of it that the petitions for personal needs would start off with the physical, and especially with such a basic request as to receive our daily bread, but understood in light of the connection of what preceded and what it means for our obeying God’s will, then we can better understand its purpose here.
 
Exposition
We see in both the Old Testament and the New Testament that food (often represented simply as “bread”), or at least the pursuit and focus on food, should not occupy as high of a position of importance to us as it does (Deuteronomy 8:3-4, Matthew 4:4.) Partly for that reason, early church fathers often interpreted this prayer to be for spiritual food (John 4:31-14, 6:26-27) or to the Lord’s Supper (John 6:48-55.) However, much of this was driven the Latin translation used in the Vulgate, and from the Reformation on, this has pretty universally been understood as a petition for literal food. Of course, it is not just bread that is meant here, but rather all of our basic nutritional needs, and even broader physical needs. We do see clearly that God recognizes our physical needs and He further acts on our behalf to meet them (Matthew 6:32, 14:13-21.) Even in light of this it may still seem strange that this petition would come before the petitions for our spiritual needs, but when we recognize that it is through that physical food that God strengthens us to live lives dedicated to Him and to carry out His will for us, then the placement makes sense.
In Jesus’ time, food had to be earned each day, and very few people had food security that went beyond the day. So, “daily bread” doesn’t simply mean to get enough food for all days in the future, but to receive enough that day to get through that day. His listeners would scarcely been able to imagine storing food to meet needs for weeks and months ahead (cf. James 2:15.) It also would have changed the way that they would have prayed for something to be “given” to them. In our culture, we usually see being given something as an alternative to earning it or working for it, but they assumed that they would have to work hard (Ephesians 4:28) and understood that even if they did, that they still might not be able to meet their needs. Rather, even if something was earned for the wages of work, it was still ultimately given by God (I Corinthians 4:7.)
 
Examination and Application
Is this still a valid and relevant prayer for us today, who have little concern over whether or not we will have food to eat today and tomorrow? Absolutely. Praying this reminds us that even the essentials are a gift from God, that we should work hard to meet our basic needs (II Thessalonians 3:6-12), that others are in more need and that we need to work for them as well (Ephesians 4:28, Acts 20:34-35), to accept and appreciate our dependence on God (Proverbs 30:8-9), and to grow in our contentment and joy both when we are in want and have plenty (Philippians 4:12, I Timothy 6:6-11.) So, we can pray for the desire and energy to work hard, for thankfulness as God meets our needs, for the needs of others to be met, to pursue spiritual food even more than physical food, and for contentment in every situation as we use the sustenance that we are given to serve and glorify God.

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Setting and Overview
When we are searching for God’s will for a specific decision that we have to make or a path to pursue, there is a tendency to look to Scripture briefly but then quickly turn to other sources of wisdom, assuming that there is little that Scripture has to say to our specific situation or choice. In reality, when we come to know Scripture more fully, we realize that it provides such deep guidance that it should be the characterize our whole process from beginning to end. This isn’t to say, however, that Scripture precludes the need to rely on prayer. On the contrary, the depth of Scripture should be what draws us to prayer – not to receive divine revelation of God’s sovereign will, but for the wisdom to understand and apply His moral will as revealed in His Word.
 
Exposition
The Bible gives us a foundation of understanding that should radically shape every decision that we can make. It shows us that the suffering, needs, and joys of others, especially those in the Body, are ours as well (Romans 12:15, I Corinthians 12:25-26, I John 3:17.) It shows us that the greatest thing that we can do for someone in this life is to see to it that they do not fail to receive the grace of God to us in Christ Jesus, and the most cruel and evil thing that we can do is to idly watch their eternal destruction (James 5:19-20, Jude 1:22-23, Hebrews 12:14-15, I Corinthians 5:5. It also shows us that the greatest joy that we and others can experience in this life is reverent worship and obedience to Christ, and that joy is available to us at all times and in every situation (Romans 15:13, Philippians 4:4, John 15:11, 16:24.) Finally, it reminds us that the same God who commands us in what it means to live obedient lives now in His moral will has also revealed to us that He is sovereign over all and that His sovereign will is that He will conquer all enemies and reign forever (I Corinthians 15:24-28, Philippians 2:10-13, Revelation 11:15.) When we remember those things and seek out and follow His will with those truths in mind, then it cannot help but transform the way that we visibly live out our faith.
 
Examination and Application
Ultimately, this is a command to not to recognize God’s will or even to obey God’s will (although both are certainly implied commands) but to pray that His will be done. What does it mean, then, to pray that? First, it means to pray that we might see His moral will and how to apply it. That in turn should mean praying to know His Word more fully, to be willing to faithfully see God’s truth in His Word and not what we want to see, and to be able to humbly examine ourselves to see our sinful tendencies, desires, and biases so that we might recognize where we would be tempted to compromise or ignore the truth. It means to pray to be fully focused on glorifying. It means to pray that we would see that His way is immeasurably better than ours. It means to pray that we will do the truth that we see, and that others will as well.

Setting and Overview
Continuing on in Matthew 6:10, we come to the third petition of the Lord’s Prayer: “May your will be done on earth as it is in heaven.” People are often confused by what is meant by “God’s will” and that can lead to misunderstandings of what it means to pray this petition. For us to pray that sincerely must reflect a strong understanding of what is meant by “your will,” and also a true desire to see His will done and a commitment to living out our part of it.
 
Exposition
The Bible will at times use “God’s will” to refer to His sovereign will or will of decree, which cannot be thwarted and will always come to pass (Psalms 139:16, Ephesians 1:11, Proverbs 21:1, Romans 9:19, Isaiah 46:9-10) and which will not always be revealed to us (James 4:13-16, Romans 11:33.) It can also refer to His moral will or will of desire, which can be resisted (Matthew 7:21, I John 2:17, Hebrews 13:20-21) but is revealed to us in Scripture (Deuteronomy 29:29, Micah 6:8, Romans 2:17-18, II Timothy 3:16-17, Hebrews 4:12.) When we pray that His will be done on earth as it is in heaven, we are recognizing that on earth, even though nothing happens contrary to His sovereign will (Genesis 50:19-20, Acts 2:23, Acts 4:27-28), people are disobedient to His moral will and we pray for a day that will no longer be the case (Revelation 11:15.)
People of feel like it is a challenge to know God’s will for them, and that often means that they are looking for some special guidance or evidence of God’s specific plan for their life and believe that the Holy Spirit will lead them into an understanding of what that is (Romans 8:14, Galatians 5:18.) However, while the Holy Spirit does lead us by aligning our heart with God’s will (Galatians 5:16-17), giving us wisdom to understand Scripture (I Corinthians 2:12-13), and giving us wisdom to recognize our abilities and limitations (James 3:17-18, Romans 13:3), that is different from showing us a specific plan for our lives. God can guide us by giving us a specific desire or insight that will lead us down a certain path for a work that He has prepared for us, but He doesn’t often seek our conscious cooperation in that work, until it reaches the point of biblical guidance.  
 
Examination and Application
As we look to Scripture, we can see extensive guidance for recognizing and living out God’s will. That includes following the standing commands of Scripture for who are to be and what we are to be consumed with doing (I Thessalonians 4:3-5, 5:13-18 I Timothy 6:11-12, Ephesians 4:12-16, 28-32, Philippians 2:2-3, Colossians 3:7-8, 12-17, Matthew 28:18-20, Romans 14:19, Hebrews 12:14-16, Romans 12:10-13, James 1:27), looking for the moral elements of every decision (Colossians 1:9-11, Romans 12:2, Philippians 1:9-11), seeking to glorify God and pursue His kingdom with every decision (Matthew 6:33, I Corinthians 10:31) and using common sense and being at peace with the results (Matthew 6:31-34.) Once we understand God’s will, then we have to be equally committed to doing His will. This may not always seem like the most exciting thing in the world, but we can be sure that it does mean that we will be accomplishing exactly what God has in store for us to accomplish. Finally, as we are committed to knowing and doing His will, then we follow Jesus’ exhortation to pray that God’s will always be done. Jesus set the example for us as He prayed for the Father’s will (Mark 14:36) and was fully committed to doing it at all time (John 6:38, 4:34.) Likewise we can pray that our every desire that is contrary to God’s desires would go unsatisfied, that we would be consumed in learning what pleases Him, that our greatest satisfaction would be in pleasing Him, that we would find comfort not in the hope that we would eventually get our way but in the confidence that He will get His, and that God would make it true of others as well as us.

Setting and Overview
In the beginning of Matthew 6:10, we find the second petition of the Lord’s Prayer: “May your kingdom come.” We have already seen the Kingdom of God (usually the “Kingdom of Heaven” in Matthew) play an important role in this Gospel and even in the Sermon on the Mount. Understanding what Jesus means by “your kingdom,” what it means to pray that it will come, and how it should impact our perspective and lives now, is critical to understanding Matthew’s Gospel as a whole.
 
Exposition
John the Baptist, Jesus, and the disciples all declared the message that kingdom of heaven was near (Matthew 3:2, 4:17, 10:7.) We see the message of the Kingdom of God both open and close the book of Acts (Acts 1:3, 28:30-31), as well as appear several times in between (Acts 8:12, 19:8, 20:25.) When we think of a kingdom, we usually think of a king, his rule or reign, the people that he rules, and the land or area over which his rule Is exercised. On one hand, Scripture makes clear that God rules over all (Psalm 24:1, I Corinthians 10:26, Psalm 103:19, I Chronicles 29:11-13.) At the same time, we also see an emphasis throughout the Old Testament on God’s presence among His people and His special rule over them within the land that He gives them (Genesis 12:1-3, 15:18-21, Exodus 6:6-8, 19:7, 23:31, 25:8, Deuteronomy 12:10-12, II Samuel 7:10-16, II Chronicles 36:21-23, Ezekiel 37:26-27, Isaiah 52:7.) In the New Testament, Jesus refers to Himself as the temple (John 2:18-21) and thus even Gentiles who are Christians have the blessing to be able to come near to God (Ephesians 2:12-13) and as Christians, God dwells among us (Ephesians 2:21-22.)
As Christians, we thus belong to the Kingdom of God now and are under Christ’s rule (Colossians 1:13-14, Matthew 28:18-20.) Furthermore, the blessings of the presence and rule of God are enjoyed among those who are in the Kingdom (Ephesians 2:21-22, I Peter 2:9-10.) At the same time, while God is sovereign over all, He permits Satan to actively rule in this world (Ephesians 2:1-3, I John 5:18-19.) So for now, subjects of the Kingdom of God exist alongside those who are not (Matthew 13:24-29.) Therefore, when we pray for His Kingdom to come, we are praying with the realization that His Kingdom has already broken in (Matthew 12:28, Luke 17:20-21, Matthew 13:31-32), but that we still await and look forward to its full consummation (Matthew 13:37-43, I Corinthians 15:20-25.)
 
Examination and Application
If we pray for God’s royal reign to extend and be seen more fully now, and for the full consummation of the Kingdom to come soon, then that should also mean that we are living as who desire it and are eager to participate in God’s working in extending that reign now. This means that we are committed to glorifying God (I Thessalonians 2:12), seeing others come into the Kingdom (Acts 2:47), seeking to help others enjoy Kingdom blessings (Romans 14:17.) Among Christians, that should challenge us to live out Kingdom values in a way that glorifies God and draws others in (Acts 2:42-47, I Corinthians 12:25, Philippians 2:2-4, Romans 12:10-13, Romans 15:1, 7), which includes building each other up through productive relationships (Romans 14:18-19, I Thessalonians 5:11-14.) When we engage the world, this means continue to living out Kingdom values visibly, so as to glorify God and draw others in (II Tim 2:24-25, Matthew 5:13-16, I Peter 2:12-15.) As we do that, however, we never lose sight of the glorious promise of the future, of the full consummation of the Kingdom of God (Revelation 11:15.)

Setting and Overview
After introducing the Lord’s Prayer (“so pray this way”) and giving the opening address (“Our Father in heaven”), Matthew 6:9 continues with the first petition: “Hallowed be your name.” Although the language used is uncommon in today’s vernacular, the overall message and meaning of the invocation is clear, and as we look deeper into its significance, we see why Jesus puts it as the first petition of the model prayer.
 
Exposition
Although most versions open the petition with “hallowed,” it is helpful to look first at the object of the petition. Throughout the Bible, we see the word “name” used in a way that reflects the significance it had in Semitic culture. In the Old Testament, we see the name of God be used to refer to His presence, fullness, or power (Isaiah 30:27, Deuteronomy 12:11.) To call upon or boast in His name is to worship Him (Genesis 12:8.) Furthermore, we see calls to serve in His name in Deuteronomy 18:5, and in the New Testament we are told to gather (Matthew 18:20), believe (John 1:12), and pray (John 14:13) in Jesus’ name. All of this reflects the fact that a name was understood to reflect character and identity (Exodus 34:5-7, Psalm 20:5-7, John 17:6, 11, 25-26.) We see this further emphasized by the names of God that we are given in the Old Testament, such as Most High God (Genesis 14:9), Most Powerful God (Genesis 17:1), Everlasting God (Genesis 21:33), I AM/Yahweh (Exodus 3:14-15.) Further, we see extensions of Yahweh in several places as names of God or names of memorials that reflect what God has done, such as The Lord will provide (Genesis 22:14), The Lord will sanctify (Exodus 31:13), The Lord is peace (Judges 6:24), The Lord of Heavenly Armies (I Samuel 1:3), The Lord is our righteousness (Jeremiah 23:6), and The Lord is there (Ezekiel 48:35.) When we address God as “Father,” all of those names should still be fully understood even in that familiar address.
The petition itself is for God’s name to be “hallowed” or set apart (John 17:15-19.) To be hallowed means that it is distinct from everything else, not to be mixed in or confused with anything else. While God’s character is certainly completely distinct from anyone else, for something to be “hallowed” can reflect not just its nature, but also how others see or perceive it (I Peter 3:15, Deuteronomy 28:58.) So, the petition is really not just that God will be set apart from all else (which He always has been and always will be), but that all people would recognize that He is and obey and worship Him accordingly (Ezekiel 20:10, 36:23, Malachi 1:11, Philippians 2:9-11.)
 
Examination and Application
When we go to God with this petition, we are requesting that He will fulfill it in all people, and we certainly recognize that the world does not now hallow His name in the way that it should be, but that doesn’t mean that we should look past what is expected of us. Certainly to not take God’s name in vain is included (Exodus 20:7, Matthew 5:33-37), but it also goes far beyond that. It involves referring to Him and thinking of Him at all times in a way that is distinct and above anything else in our lives. It also involves living in a way that reflects what it means to bear the name of God and to be called to be separate as He is (Deuteronomy 28:9-10, I Peter 1:14-17.) In the Old Testament, God condemns Israel for profaning His name by how they treated others (Ezekiel 22:6-8) and by giving insufficient sacrifices (Malachi 1:6-9.) In the New Testament, we are called to set Christ apart as Lord by living with a character and boldness that reflects who He is and our relationship with Him (I Peter 3:8-15.) As we recognize that responsibility however, we should keep the focus on the ultimate goal of the petition. While it calls on response by us, the ultimate focus is not on us but on God. He is concerned for His name and will one magnify His name among all of the nations (Ezekiel 36:23.) To that we look forward, and for that, we pray.  

This week (January 1 - January 7) will cover Genesis 1-7, Matthew 1-7, Ezra 1-7, and Acts 1-7. We will be meeting this coming Friday (January 8) at 6:45 PM for our first weekly discussion of what has been covered. 

Setting and Overview
Matthew 6:9 begins what is commonly referred to as the Lord’s Prayer. That title isn’t entirely inaccurate as the prayer is given to us by Jesus, but it can be misleading. This was not us getting an example of how Jesus prayed. We have other examples of His prayers in the Gospels, and while we can see how those prayers also match up with themes addressed here, there are also elements that Jesus had no need to pray. Instead, this is a prayer given as instruction for His disciples, which is why it is also, and more appropriately, often called the Disciples’ Prayer. As we look for guidance on how and what we should pray, these verses hold immeasurable value for us.
 
Exposition
In verses 5-8 of Matthew 6, as part of a longer section addressing the danger of self-righteousness, Jesus specifically warned against insincere prayer. So, when we see Him command at the beginning of verse to
“pray this way,” we understand that He is giving this model prayer at least partly to prevent us from falling into those errors. When we see in Luke 11 that He gives almost the exact same model prayer, but with some changes in wording and in answer to a question about how to pray, we can see that the focus should be on the themes and manner of the prayer as indicated, rather than on the specific words themselves.
Before the first invocation, Jesus provides the address of “Our Father in heaven.” In the Old Testament, God is referred to as a father to emphasize that He is Creator (Deuteronomy 32:6, Malachi 2:10) and as an analogy to demonstrate His compassion (Psalm 103:13.) He is addressed as father in a relational sense, but only corporately (“our Father”) and not individually (Isaiah 63:16, Jeremiah 31:9, 20.) The father and son relationship is also used to describe how God relates to the kings in David’s line (II Samuel 7:14, Psalm 2:7, Psalm 89:26-27), but it is notable that nowhere in the Old Testament is there a record of anyone referring to God as “my Father.” With that background, the Jewish people would typically use long and elaborate titles to address God in prayer, and although there are a couple of Jewish prayers preserved from the first couple centuries that address God as “our Father,” those are rare, and none use “my Father.” In contrast Jesus constantly addressed God the Father as “Father” (Matthew 11:25-26, 12:50) and set a pattern for us to follow. Even more remarkably, Scripture makes clear that Jesus addressed the Father using the Aramaic word Abba (Mark 14:36.) This word was derived from the speech of little children, and while it was also used in Jesus’ time by adults as well, it was nonetheless a very intimate and informal word. Every single time that Jesus speaks to the Father in the Gospels He addresses Him that way, with the exception of when He quotes Psalm 22:1 from the cross.
While Jesus’ sonship is unique (Matthew 11:27), we are also called sons and daughters of God (II Corinthians 6:16-18, Galatians 4:4-7.) In fact, Paul even says that we are able to address God directly as Abba (Romans 8:15), which is something that the Jewish people would not have done, and so when Jesus says that we should address God as “our Father,” we can that it means something very different from even the rare times that was used in Jewish prayers. Because that relationship with and access to God is only possible through Jesus, addressing God as Father reflects prayer in Jesus’ name. We are approaching Him not based on our own merit but based on the authority of the Son. We are also reminded by the following words “in heaven,” that the relationship with and access to God should be appreciated with a full awareness of His holiness, glory, and power.
 
Examination and Application
Ironically, the Lord’s Prayer is often used in a way that directly violates the very reason that it was given here in Matthew. While it is good to memorize it, and there is value in reciting it together, it should never be done thoughtlessly, insincerely, or to show off. Rather, we should reflect on its themes and use it as a structure to guide all of our prayer. In addition, we should remember as we address God as “our Father” that we are part of the Church, and so whether we are praying alone or with others, the needs of others are at least as important as our own (Philippians 2:2-4.) Finally, each time that we pray we need to do so with a full appreciation of what it means for us to be able to address God, who created and rules over all things, as “Father.” Through the Son, we are able to approach Him with confidence and the knowledge that He loves us.

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Setting and Overview
In the conclusion of Matthew 2, we see Matthew emphasize at least two different themes that he has already begun in the narrative so far. One theme is that of dreams. Just as both Joseph and the wise men have already had dreams through which they are given critical directions that will shape their decisions and the events that follow, we will see three more such critical dreams in the final section. Fulfillment will also continue to be critical, and just as Matthew has already shown that Isaiah 7:14 and Micah 5:2 are fulfilled in the birth of Jesus, he will refer to three more such aspects of fulfillment in the these final verses. That emphasis on fulfillment challenges us to familiarize ourselves with the passages referenced and see what they would have signified to early readers.
 
Exposition
After the wise men leave, an angel warns Joseph in a dream of Herod’s plan to kill Jesus, intentions that had only been hinted at to this point (2:3, 12.) Joseph obediently takes Mary and Jesus and flees to Egypt, further evidence of his accepting and embracing the role of Jesus’ father. The trip to Egypt would have been at least 80 miles. Although we don’t know for sure where exactly they went in Egypt, early traditions reflected that they settled in Alexandria, a trip of about 400 miles, but a city which had a large Jewish population. Matthew further indicates that this fulfilled Hosea 11:1. While Hosea 11:1 was referencing an event that had already happened, what Hosea was inspired to write would also find its final and complete meaning in Jesus, often shown in Matthew to both correspond to and contrast with Israel. While Israel is unfaithful, Jesus is perfectly faithful, and while Israel responded with disobedience after being brought out of Egypt and suffered punishment for its sins, Jesus lived a completely righteous life and instead took on the penalty for the sins of others.
When Herod learned that the wise men weren’t going to come back and tell him where Jesus was, he decides instead to kill all boys in Bethlehem of two and under. While this would have probably represented the murder of more than a dozen children and was a great tragedy, it sadly would not have been that noteworthy or unusual for the time in light of Herod’s typical cruelty, and it is unsurprisingly not referenced in other histories. Matthew further indicates that this was the fulfillment of Jeremiah 31:15, which references one of the exiles. While there are differences in the setting and context of the specific references, Jeremiah 31 is a chapter of great hope and consolation in the midst of a difficult book of prophecies of destruction and punishment. In addition, Jeremiah 31:9 and 31:20 both picture Israel as God’s son, and later in the chapter, we see the great picture of the new covenant (Jeremiah 31:31-34.) Together, those help us see how the tears of the exile come to finality with the tears of the massacre, because the hope that was prophesied at the time as consolation has now finally arrived in the person of the true Son of God.
After Herod’s death in 4 BC, his kingdom was divided among three sons: Philip, Antipas, and Archelaus. Philip was regarded as the best of the three and Archelaus was the worst. Because Archelaus was originally over Judea (until he was deposed in AD 6 and replaced with a line of Roman prefects that included Pontius Pilate), Joseph goes instead to Galilee, which was under the rule of Antipas. While Antipas was hardly much better morally (Matthew 4:1-12, Luke 23:6-12), he posed less of an immediate threat. Specifically, they return to Nazareth, which leads to Jesus being called a Nazarene, which Matthew also declares to be a fulfillment of the prophets. While no specific OT scripture says that specifically, he was most likely referring back to OT that the Messiah would be despised (Isaiah 49:7.) Nazareth was already at the time seen as a place of little value and importance (John 1:45-46), and indeed the term is used derisively of Jesus and His followers in the years to come (Acts 24:5.) 
 
Examination and Application
We again see int his passage evidence of Joseph’s faith, obedience, and leadership in his family, and there is much to learn from that, but Matthew has already emphasized that in the first chapter. What stands out most in this section is God’s sovereign control over events, both through the dreams that give needed direction to Joseph, and through the fact that that the events of the early years of Jesus were already pointed to in scriptures written hundreds of years before. One such fulfillment is that Jesus would be despised and rejected by men, which means that we should expect similar treatment (John 15:18-21.) This is an important reminder to us, especially at a time of year in which much of our culture seems to, at least superficially, share in our celebration of Jesus. We know that such celebrations all too rarely indicate true devotion and obedience to His word, and so we must be ready and willing to follow Him, even if it means that we will be similarly despised.  

Setting and Overview
As we enter Matthew 2, we see that Matthew and Luke continue to complement each other by covering different times and events around Jesus’ birth and infancy. Matthew doesn’t even cover the birth itself, but rather just refers to it in the last verse of chapter 1 and the first verse of chapter 2. Chapter 2 then picks up the story some time after Jesus’ birth, possibly as much as two years later.
 
Exposition
Matthew tells us that Jesus had been born in Bethlehem, which would be recognized by those familiar with the Old Testament as where Jacob buried Rachel (Genesis 35:19), where Ruth met Boaz (Ruth 1-2), and where David was born and raised. At the time of Jesus’ birth, the area is ultimately under Roman control, but immediately ruled by a powerful and cruel ruler named Herod with a history of murdering any threat to his power. We further see that wise men from the East are traveling to see Jesus. Although they are often referred to popularly as being kings (a tradition that dates back centuries and was tied to Psalm 72:11) and three in number (stemming from the three gifts), neither is likely accurate. These wise men would have likely influential scholars and advisors in their land and would have probably been somewhat familiar with the Old Testament and Jewish traditions. When they come to Herod looking for the one whom the recognize to be king of the Jews, Herod is alarmed and calls experts in the law to come tell him where the prophesied Messiah was supposed to be born. The experts quote a prophecy from Micah 5:2, which indicates the birth was to be in Bethlehem.
Herod pretends that he also wants to go worship the child, and then tries to trick the wise men into finding the child and then coming back to him. The wise men depart on their journey being guided by a star toward Bethlehem. Eventually the star takes them either to the actual location or at least close enough that they can find the family, and so they come to Mary and Jesus. While they did not have a full understanding of who Jesus was, they nonetheless worship Him, and even in their ignorance they reflect a proper response to His divinity. The gifts that they gave Jesus would have been appropriate and fairly common to give someone of great honor and importance. Gold was universally valued and commonly traded as it could be used for jewelry, ornaments, utensils, and much more. Frankincense was a gummy resin from a tree that had a sweet smell when burned and was used in perfumes and in worship by many religions (including Judaism.) Myrrh was a sappy substance similar to frankincense and often used with it. Among its uses was to prepare bodies for burial. After the wise men leave the family, they are warned through a dream not to return to Herod, and so they bypass him on their return home.
 
Examination and Application
Although some Jewish people do respond to the birth of Jesus in worship (Luke 1-2), Matthew purposefully emphasizes the visit and subsequent worship by the wise men, who were not Jews. The fact that the experts in the law were summoned by Herod and were able to answer that the Messiah was to be born in Bethlehem makes it even more remarkable that we are given no record here of any of them traveling to see Jesus or indicating any interest in doing so. Whether they had fallen into syncretistic practices that led them to reject much of the Old Testament (Samaritans), become so enamored with earthly power that they had little interest in the Messiah (Sadducees), become so legalistic and self-righteous that they couldn’t recognize the Messiah (Pharisees), or isolated themselves from society (Essenes), or any number of other reasons, Matthew is making his point clear. At a time when the Jewish people should have been rejoicing and celebrating together, gentiles from a far away land are instead coming to worship Jesus, Israel’s promised Messiah.  

Setting and Overview
While Luke 1 tells the story of how Mary learned that she would give birth to Jesus, Matthew 1 tells the story of Joseph learned the news. In Luke 1:26-39, 56, we read how Mary went to stay with Elizabeth for the first three months of her pregnancy, and Matthew 1:18 is likely picking up and telling the story, from Joseph’s point of view, of what occurred when she returned, and Joseph and others learned that she was pregnant.
 
Exposition
Joseph and Mary were engaged, which was a more formal and serious step than it is for us today. Jewish women typically got engaged around 13-15 years old, and Jewish men around 16-18. It was expected that the couple’s relationship would be chaste during this time, and if the wife-to-be was unfaithful, then it was adultery, just as it would be if they were already married. Although this was punishable by death under the law, by this time that was rarely actually carried out. We don’t know what, if anything Mary told Joseph when he learned that she was pregnant, but he certainly would have assumed either way that she had been unfaithful, which was understood at the time to negate the possibility of righteous marriage. Instead of pursuing a public divorce, which was the option often pursued to disgrace the wife as punishment, Joseph chooses the merciful route of a private divorce.
While Joseph is considering how to move forward, an angel appears to him in a dream. The angel addressing him as “son of David” reminds us and him of his place in the royal line and the significance of his role. The exhortation to “have no fear” likely refers to the punishment that he would have believed that he would be subject to if he married an unfaithful wife. He is given a simple instruction: move forward with the marriage because Mary has not been unfaithful, and instead will give birth to a son conceived by the Holy Spirit. Further, Joseph is to give him the name of Jesus (equivalent to Joshua or Jeshua.) While Mary is also given the command to give him that name (Luke 1:31), Joseph receiving the same command indicated that he was to raise the child as his son. The angel further gives him the reason for the name: Jesus will save His people from their sins. While Jesus was a popular name at the time since it meant “The LORD saves,” the fact that Jesus would save people from their sins, and not Rome, was a further surprise.
The angel also tells Joseph that the birth of Jesus will fulfill the prophecy given to Ahaz in Isaiah 7:14. Although the Hebrew in Isaiah 7:14 could be understood to be referring just to a young woman, because of the Messianic themes in Isaiah 9:6-7, the Septuagint translated it as “virgin,” which is the word used in Matthew. Taken along with the prophecy of Isaiah 9:6-7 and Matthew’s quote of Isaiah 9:1 in Matthew 4:15-16, as well as the focus on the exile in the genealogy, a Jewish person reading the early chapters of Matthew would like look back to Isaiah 7-9 and read those chapters with a new appreciation and understanding.
Despite the dramatic narrative here, Matthew brings the story to a conclusion with a remarkable simplicity: Joseph believes the angel and does what he is told. In doing so, even though he has no blood relation to Jesus, the royal line passes through him to Jesus, fulfilling what had been prophesied.
 
Examination and Application
Despite all of the history that he could have looked to in order to see the results of obeying and disobeying God, Ahaz rejected God’s clear instruction and allowed his fear of other nations to dictate his response. The prophecy of Isaiah 7:14 served as a confirming sign of his error: he was afraid of nations that would soon be wiped out, because God is sovereign over even the most powerful nations. Joseph provides us an example of one who was as faithfully obedient as Ahaz was disobedient, who had faith even he had no evidence other than the message from God. As Joseph learned of the fulfillment of the prophecy that proclaims “God with us” we are both offered comfort through that message and challenged to live accordingly. Ahaz feared man because he didn’t believe that God would defend him. Joseph recognized that God was with him and that if he acted in obedience to God, then he had no need to fear anything that man could do. We now bear the name of the one that he raised as his son, and we are expected to live, as Joseph did, as those who know that God is with us.