Unit Theme: Gospel by Matthew (Jesus the Teacher) December 3, 2023 (Lesson 1) THE GOD-BLESSED LIFE
Golden text:
Matthew 5:6 (NKJV) Blessed [are] those who hunger and thirst for righteousness, For they shall be filled.
1 Live With God’s Favor
Matthew 5:1-16
On Being Salt and Light (13-16)
Live with God’s Favor.
We can look at the Beatitudes in a progressive way.
When we change the order they lose something
(Every one that comes to Jesus has to come to the place of knowing they are a sinner.)
(I come broken, who is the comforter ?)
Meek means bridled strength.
A great strength under submission.
Moses was the meekest in the Old Testament
Of course Jesus in the new testament.
Jesus was always the greatest whether meek or humble or love or truth he is the greatest.
Blessed are they which do hunger and thirst, after righteousness, for they shall be filled.
We take a turn now we’re growing
it’s our hearts desire to be like him.
He becomes our sustenance our bread.
We are now becoming forgiving .
Seeing Through the eyes of God.
Showing mercy and compassion our heart breaks for those who are lost.
Blessed are the peacemakers, for they shall be called the children of God.
Rejoice! Your God is got it all under control.
So this is our walk, our journey.
(B) Salt and Light.
13-16
Salt is a preservative
This world is corrupted and rotting.
Salt is also used medicinally.
It adds flavor.
It can become corrupted and lose its whole purpose.
Light. Burn a whole in the bushel or it will go out.
We are a city on a hill.
How many ministries bring a reproach on the name of Christ?
John Winthrop .
1630
(2 ) Practice God Pleasing Righteousness
Matthew 5:17-18
Jesus perfectly fulfilled the all of the demands of the law and the prophets as no one else ever could.
He was perfect
He perfectly obeyed the law.
He was the perfect lamb of God . 🐑
(Lamb unblemished.
Slaughtered before all at Passover.
Shepherds. Bethlehem.
Swaddling clothes.
(B)Jesus required Righteousness
5:19-30
V19 Jesus taught that we were to handle the Word of God very carefully.
Sis Holbrooks taught me.
They were of God but were careless . Losing their 🧂 saltiness.
We are to always guard against the spirit of compromise.
V20 – Jesus condemned self righteousness.
Those who were very religious but had no real heart for God.
V21-22 Murder
Do not allow these things to take root.
Keep a pliable heart .
Humble , mournful, merciful. Always be willing and open to God’s work.
V23-24 it’s more important for you to get it right with your brother than your religious act.
Are there any reconciliations
that your heart is longing for you to make?
No really😥! Make it right with your brother or sister.
V25-26 Bound in Prison
These unresolved issues hold us in a prison. We’re bound by our disobedience, refusing to make things right.
V27-28 Adultery
Do not allow this to take root! It’s the same as the verses on murder.
It starts with a thought perhaps a fiery dart.
V29-30 Get this thing out of your heart and head .
No matter what it takes.
(3) Prove Your Fidelity to God
Matthew 5:31-48
Fully Obey God Matthew 5:31-42
We prove our love for and Faith in God by our Obedience.
Faith without works is dead.
V31-32 many Rabbis taught that a man could divorce his wife for any reason.
Women weren’t regarded very highly.
( this is why I believe Jesus appeared first to the sisters.)
V38 -42 An Eye for an eye was never meant to be personal retribution or vengeance but judicial.
The punishment must fit the crime.
(B) Reflect God’s Character
Matthew 5:43-48
V44 love , Bless , Do Good , Pray for those who spitefully use you and persecute you.
1 Timothy 2:4 (NKJV) who desires all men to be saved and to come to the knowledge of the truth.
V46 Even the world loves those who love them that’s easy.
V48 we are to be perfect in reflecting
God’s character in all we think
Do and say.
This is The Blessed Life
This is The Walk of Life.
I Love you!
Let’s praise Worship
Obey and enjoy our Lord JESUS .
1. Live With God’s Favor (Matthew 5:1-16)
2. Practice God-Pleasing Righteousness (Matthew 5:17-30)
3. Prove Your Fidelity to God (Matthew 5:31-48)
Central Truth: God blesses those who hear, believe, and obey Him. Focus: Consider and put into practice the teachings of Jesus about how we are to live.
Evangelism Emphasis: A God-blessed life can be found by trusting Christ as your personal Savior.
Golden Text: “Blessed are they which do hunger and thirst after righteousness: for they shall be filled” (Matthew 5:6).
The Beatitudes begin Jesus’ Sermon on the Mount—one of His five extended discourses in the Gospel of Matthew.
The entire discourse, which composes chapters 5-7, presents Jesus’ ethical and spiritual foundations for Kingdom living. Such living will be realized fully on earth during Jesus’ millennial reign, but is to be more and more fully realized by each follower of Jesus during our personal journey toward spiritual maturity.
The Beatitudes present conditions within the heart that lead to the favor of God and specific blessings from His hand. Though the Greek word rendered as “blessed” by the King James Version is sometimes translated as “happy,” the common secular idea of happiness is not intended here.
The marginal reading in New American Standard Bible is “fortunate or prosperous,” and one can justifiably add “because blessed by God.”
Each spiritual attitude or condition named in this passage leads to specific spiritual or temporal fulfillment because it activates a process or quest which is rewarded by God.
1. LIVE WITH GOD’S FAVOR A. Develop Kingdom Desires and Attitudes (Matthew 5:1-9) 1 And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:
2 And he opened his mouth, and taught them, saying,
3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.
4 Blessed are they that mourn: for they shall be comforted.
5 Blessed are the meek: for they shall inherit the earth.
6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
7 Blessed are the merciful: for they shall obtain mercy.
8 Blessed are the pure in heart: for they shall see God.
9 Blessed are the peacemakers: for they shall be called the children of God.
To begin spiritual growth, we must have a sense of spiritual poverty (v. 3). The Holy Spirit creates this awareness as He convicts us.
The riches of Heaven begin to satisfy our spirit, but as honest seekers, we should always be aware of our emptiness without divine resources and of our constant need to be replenished.
We “mourn” (v. 4) because of a sense of privation—deprived of relationship, whether human or divine, or through some other deep loss.
We mourn because of a sense of emptiness caused by spiritual poverty, which may lead us to feel remorse. True mourning always leads to comfort from our Lord.
In Matthew 11:29, Jesus called Himself “meek and lowly in heart.”
Yet, He was not weak or timid or ineffective in relationships. When Jesus pronounced His blessing on the “meek” (5:5), He was not recommending passivity nor rewarding weakness.
Meekness, then, is “strength under discipline,” born of self-knowledge and relationship with the Master.
The truly meek, those who are “Christ’s at his coming” (1 Cor. 15:23), will indeed “inherit the earth” (Matt. 5:5).
When we examine the first three beatitudes, we can see the emergence of a human spirit filled with longing for blessing from God.
“Righteousness” (v. 6) is, in essence, godly character. A perception that our strength, our fullness, and our righteousness come only through relationship with the Lord makes us hungry for practical holiness.
As we progress toward the development of godly character, we become ever more aware of our vulnerabilities, our proneness to failure without the help of God. Such self-knowledge, coupled with honesty before God and growing agape love, makes us “merciful” toward those around us who fail morally (v. 7).
We understand without God’s grace we would be failing also; we therefore feel compassion.
So, rather than giving the erring a push downward, we pick them up and restore them in a spirit of love. We are merciful, and when (as is inevitable) the time comes when we need mercy, God sends someone to do for us what we have done for others.
He also pours upon us His own divine mercy. If our hearts are clean (“pure,” v. 8) before God, we are far more likely to see the good—and God—in others than are those who are hiding their own sins or rationalizing their guilt.
We envision God as we search His Word; we sense God in others around us because we are spiritually sensitive; we are preparing ourselves for the ultimate vision of God in Heaven.
As we progress along the path sketched above, we experience inner peace—God is ruling within our hearts, quieting turbulent emotions and changing negative attitudes.
Now we can be a calm center when conflict rages around us; the peace divinely implanted radiates from within, and we become part of the solution to those conflicts that often surround us (v. 9).
We are living as sons and daughters of God who are on a spiritual mission to spread God’s peace. How does verse 5 contradict secular thinking? What will “peacemakers” be called, and why (v. 9)?
B. Rejoice When Persecuted (Matthew 5:10-12) 10 Blessed are they which are persecuted for righteousness� sake: for theirs is the kingdom of heaven.
11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
As we develop godly character growing out of the relationship with God implied in the Beatitudes, we will become conspicuous within any secular community.
Our motives are evidently different, conversations are positive rather than negative, and preoccupations mark us as not one of the crowd.
Some will admire us, sensing something lacking in themselves they would like to possess. Others will look with disdain or contempt and seek to ostracize or even openly denigrate us.
In a particularly hostile society, there may be the impulse to destroy, particularly if a competing religion that sanctions such behavior is prominent.
The New Testament church experienced such outright violence, often leading to martyrdom. Matthew records Jesus’ promise of reward in a Gospel no doubt read by saints under extreme persecution.
As Paul asserted in his second letter to Timothy, a persecuted believer can be certain “there is laid up for [him or her] a crown of righteousness,” to be awarded by “the Lord, the righteous judge” (4:8) when He comes.
Sobering Question Alas, how many have been persecuted for the wrong of having been right? —Jean-Baptiste Say C. Live as Salt and Light (Matthew 5:13-16)
13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted?
it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
14 Ye are the light of the world. A city that is set on an hill cannot be hid.
15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. “You [emphatic] are the salt of the earth” (v. 13) is the first of three metaphors used to illustrate the nature of Christianity.
Salt was a necessity of life in the ancient world, serving several important functions and communicating significant concepts.
First, it was used to preserve foods that tended to spoil quickly. The harmful effects of microorganisms and insects were delayed through salt. Second, it served in some places as money.
Our term salary probably comes from this usage. A common phrase (“being worth his/her salt”) follows this view.
Third, salt promotes good health and has medicinal value. In suitable amounts it aids in proper circulation, muscle performance, digestion, and heart function.
Fourth, Job 6:6 says salt is a condiment that enhances the taste of bland food.
Fifth, the Greeks associated salt with divine favor.
Sixth, rabbis connected it with wisdom.
Finally, in Biblical references it communicates the ideas of loyalty, faithfulness, and durability (2 Chron. 13:5); peace (Mark 9:50); judgment (Gen. 19:26); preservation and purity (Lev. 2:13); sacrifice (Mark 9:49); healing (2 Kings 2:21); and speech that edifies (Col. 4:6).
Chemically, salt cannot lose its qualities. However, outside influences (water, contaminants) can affect its usefulness.
Thus, Jesus reminds us it is possible for His followers to become so corrupted with impurities that we lose our essential qualities and negate our function in the Kingdom (Matt. 5:13).
When that happens to salt, it is thrown out and absorbed by its surroundings. The second metaphor Jesus used to communicate the nature of Christianity is light.
We are not just to be light in our homes or our church, but to a world enveloped in darkness.
To illustrate this, Jesus used a third metaphor. A city located on a high place can be viewed from great distances during the day because of the sun that illuminates it and at night because of the light within.
Such a city cannot be concealed. Calling it “a city” (not “the city”) places the emphasis on the light, not the city.
The focus is not on us, but on the One who illuminates us and causes His light to shine within us. Certainly, we can hinder that light, but we must not confuse His qualities with our own.
To further illustrate our functions in the world, Jesus points out the folly of lighting a lamp in a dark house, then placing it under a basket (v. 15).
The purpose of a lit candle is to provide light for its surroundings. Jesus extends His ministry and character to His followers. It is His responsibility to transform and equip us.
It is our responsibility to yield to His work and let others see the fruit through our actions (v. 16).
Why would any Christian try to hide his or her “light”? 2. PRACTICE GOD-PLEASING RIGHTEOUSNESS A. Beyond Legalism (Matthew 5:17-20) 17
Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. 18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
The focus shifted sharply to Jesus’ authority when He declared, “Do not think that I have come to abolish the Law or the Prophets” (v. 17a NIV).
“The Law” is the first five books of the Old Testament, containing 613 commandments (248 positive and 365 negative). “The Prophets” consist of the major (Isaiah through Daniel) and minor (Hosea through Malachi) prophetical books.
They are major and minor based on size, not importance. The Jews also called Joshua through 2 Kings the “former prophets.” Thus, “the law and the prophets” refers to the whole Old Testament (Matt. 22:40).
“I have come” speaks to His purpose and mission. Jesus stated emphatically He came “to fulfill” the Scriptures (5:17b). The language of this passage is reminiscent of Matthew 3:15, where Jesus declared He must “fulfill all righteousness.”
Fulfill can mean either “to perform” or “complete” something. Jesus fulfills the Old Testament in five distinctive ways.
First, Jesus accomplished God’s will perfectly, including the expectations of the Law and the desires of God’s sovereign will. He was perfectly and faithfully obedient to all the desires of the Father.
Second, Jesus accomplished the expectations and completed the prophecies of the Old Testament.
Third, His completion of the Law established a personal connection with those who seek to maintain a proper relationship with God. He understands the expectations and the temptations; thus, He is able to supply whatever is needed to live in covenant with God.
Fourth, Jesus fulfilled the Old Testament by providing the perfect example for us, so we might conduct ourselves properly in all situations, be obedient to the Father’s will, and do so with humility, gratitude, grace, and love.
Finally, Jesus fulfilled Scripture by reinterpreting it so the original intent of God is brought back to His people. To underscore the importance of His teaching, Jesus emphasized His trustworthiness and authority (v. 18). “Verily, I say unto you” is the equivalent of “thus says the Lord” or “it is written,” found elsewhere in Scripture. God’s purpose and will shall prevail.
Verse 19 emphasizes two attitudes toward the Word. Therefore points back to the previous two verses to emphasize the importance of these attitudes.
The first attitude is one of carelessness toward even easily overlooked (“one of these least”) commandments (e.g., Deut. 22:6-7). To relax the expectations and teach others through exhortation or our example to do the same is to diminish our role in the Kingdom.
These, however, do not lose their right to the Kingdom. Thus, Jesus is not speaking to false teachers here. Those who deliberately pervert the Word and teach that distortion to others are strongly condemned and their eternal destiny is made certain (2 Peter 2:1).
The emphasis here is on careless handling of the Word. However, an attitude of diligence in thought, actions, and teaching is greatly rewarded. Jesus is not stressing a rigid fulfillment or legalistic obedience, but rather, living out the intent of God’s will as revealed through the Word and the Spirit.
To further emphasize and illustrate the need to examine, correct, and guard our attitudes and actions, Jesus made a startling statement—His disciples must be more righteous than the religious leaders!
He was not looking for His disciples to be more legalistic than the scribes (experts in the Scriptures) and the Pharisees (those who rigidly observed the letter of the Law, usually without concern for its intent).
He was looking for a qualitative difference in His followers, not a quantitative difference. That is, Jesus was looking for a radical transformation of the heart resulting in humble obedience, not a plethora of good deeds motivated by a desire to be “more holy” than everyone else.
Describe genuine righteousness.
B. About Anger and Relationship (Matthew 5:21-26)
22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. These verses begin a section commonly known as the antitheses (vv. 21-48).
Each passage begins with the phrase “Ye have heard that it was said,” followed by an Old Testament commandment. Jesus follows it with a reinterpretation of the Old Testament commandment, or its understanding that gets beyond legalistic obedience to the purpose behind the command and its implications for daily living.
The first antithesis (v. 21) addresses the Exodus 20:13 command against murder. The consequence of murder is judgment by humanity (Deut. 16:18) and God (Rom. 14:12).
However, Jesus expanded the commandment to address accountability for anger without cause. We need to discern what is and is not justified anger, based on solid Scriptural principles, not personal feelings or individual beliefs.
From the context, it can be surmised that inappropriate wrath is the equivalent of murdering the individual’s character and destroying his or her sanctity.
Telling a person he or she is “good for nothing” (“Raca”) places us in judgment by humanity (literally, the Sanhedrin or Jewish supreme court). However, to call a person a “fool,” or “moron,” in an angry outburst makes one angry enough to enter into eternal fire (Matt. 5:22).
When and in what sense must we “agree” with an “adversary” (v. 25)? C. Adultery and Purity of Thought (Matthew 5:27-30) 28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
Jesus quoted the commandment against adultery (v. 27; Ex. 20:14), then clarified the decree and its misinterpretation. In Jewish thought, a married man could have relations with a female slave or a Gentile and not violate the commandment against adultery.
Adultery was viewed as merely violating the rights of another Jewish male by having relations with his wife. Jesus, however, reinterpreted the commandment to address the issue of the heart and proper relationship with one’s spouse.
To look intently with illicit desire (“looketh . . . to lust”) offends God’s will as much as the physical act. Jesus is not speaking of a brief awareness of attractiveness, but a deliberate gaze motivated by sexual desire.
This can include looking in such a way that it produces desire in the person being looked upon. Looks lead to touching, and touching leads to transgression. Any thought, speech, or conduct that offends the sanctity of the marriage covenant must be avoided, because it is offensive to the spouse—and to God! To emphasize the need to remain vigilant in our awareness and actions (vv. 29-30),
Jesus used hyperbole—dramatic speech designed to convey a message, but not to be taken literally. Jesus did not intend for us as His disciples to mutilate literal parts of our bodies. His point was to underscore our need to address anything that causes stumbling in or scandalizes our relationship with God.
If reading certain literature, viewing some programs or movies or websites, visiting certain places, or keeping particular friends opens the door for temptation, then we need to sever those things from our lives before they take root and lead to eternal destruction.
Sin Redefined There are no longer sinners, only “addictive personalities.” Take lust. Those who would have previously been called lustful are now described as “addicted to sex and in need of therapy.”—Frank Furedi
3 PROVE YOUR FIDELITY TO GOD A. Faithfulness and Honesty (Matthew 5:31-37)
32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
34 But I say unto you, Swear not at all; neither by heaven; for it is God’s throne.
37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
Deuteronomy 24:1-4 allowed a man to divorce his wife if she became “displeasing to him because he [found] something indecent about her” (v. 1 NIV), while a woman could only petition a court to direct her husband to divorce her.
Jesus challenged the rabbinic interpretations and gave the intent of God’s will—divorce is permissible only in the case of porneia (“fornication, KJV; “sexual immorality,” NKJV).
It is a broad term generally used of “any illicit sexual behavior,” including intercourse outside of marriage, lesbianism, and bestiality.
In 1 Corinthians 7:15, Paul allowed for believers to divorce unbelievers under specific circumstances. In Matthew 5:33-36, Jesus turned His attention to truthful speech. In first-century Judaism, the making of oaths and vows was quite an elaborate and deceitful ordeal.
Some oaths meant nothing, others were somewhat binding, while certain ones were very binding. There were various degrees of accountability by the oath-maker.
It was all in how they were phrased. For example, oaths sworn upon Heaven and earth or one’s own head were not binding at all; whereas, oaths containing a reference to God’s name were very binding. Jesus addresses the most common forms of oaths in that day to deliver a straightforward message: we have no right to swear upon anything (vv. 34-36).
Everything belongs to God, and even if His name is not uttered in the oath to avoid fulfilling one’s word, He still owns everything someone can swear upon. Thus, all oaths are valid.
Jesus’ teaching is simple: say what you mean (v. 37). Any attempt to do otherwise finds its source in “evil.” This can mean either evil as a force (a thing) or “the evil one” (the devil). The implication is that our relationships should be guided by love and God, not an evil force or yielding to the devil’s nature to deceive.
Jesus is not limiting our vocabulary to two words, but telling us we must mean what we say and that what we say should not be crafted to deceive—even when we tell the “truth” (cf. James 5:12).
Why do you suppose people were taking the marriage covenant lightly? Why does Jesus allow for divorce in the case of adultery? Surprised by Truth It’s amazing how many people are shocked by honesty and how few by deceit.—Unknown
B. Extraordinary Requirements (Matthew 5:38-48)
39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.
The law of retaliation Jesus quoted (v. 38) is in the Torah (Ex. 21:24; Lev. 24:20). The law was instituted to curb crime. Criminals knew there would be consequences for their actions.
As well, this was a step toward grace. Prior to this, mercy was not shown and there was no correspondence between the retaliation and the injury. For example, if a person lost an eye, he might gouge out both eyes of the guilty party. Jesus, however, took it beyond the one-to-one correspondence and admonishes us to take a step back before responding to injury or insult (Matt. 5:39).
While Jesus was not advocating we allow people to abuse us, we respond in a way that will bring clarity and peace, not further discord and harm.
We must think before we react in any situation. Our responses should be based on Scriptural principles and guided by the Holy Spirit (Luke 12:12).
It is difficult to fight with someone who will not fight back. Also, innocence is presupposed by Jesus in Matthew 5:39, and our innocence and righteousness in themselves are a strong defense and will be vindicated by God, though we may not always like the timing (see Luke 23:47; Rom. 12:17-19).
In Matthew 5:42, Jesus instructed His followers to “give to those who ask” (NLT). There are no qualifications on either “give” or “asks.” Thus, we are to give generously without condition.
The term for “borrow” is used most often of borrowing money. The Old Testament is very specific about the generosity and compassion God expects from His people (Deut. 15:7-8).
Should we give to anyone who asks? Would we not lose everything we have? Augustine said we are not required to give everything asked for, but to give something to everyone who asks.
The implication is we give what is needed, not necessarily what is requested, and we must do so with a right spirit. In Matthew 5:44, we are admonished to respond to our “enemies” in four ways.
First, we are to love them. When we declare a disposition of love toward someone, God gives us the feelings of love for him or her.
Second, we are to bless those who attack us with their words.
We do this by speaking words of blessing, commending the positive qualities of our enemies.
Third, we are to do good things for those who despise us. Fourth, we must pray (intercede) for those who insult or threaten (“despitefully use”) us or harass us with hostility (“persecute”).
Prayer serves to help us in the situation and inject God’s presence into the lives of our enemies. Our love for our “Father” and the desire to be in a more complete relationship with Him motivates us to be obedient in these things (v. 45).
He allows certain blessings, characterized as rain, to fall upon “the just and unjust,” literally “the righteous and unrighteous” (those in relationship with Him and those who need to be in relationship with Him).
We must not be guilty of dehumanizing or marginalizing our enemies. We must learn to see people the way God sees them.
This means seeing their need and potential, not just what they are and how it affects us at present. Answer the questions in verses 46 and 47.
KEEP GROWING AND MATURING
The final verse in today’s lesson begins, “Be ye therefore perfect” (v. 48). The word translated perfect here means “having attained the end or desired aim.”
It is used to refer to the maturity of a person from infancy to adulthood. Thus, we are to be continually growing and maturing. Perfection speaks to spiritual completeness.
We are to be undivided or whole individuals, made complete through the provision of our heavenly Father.
All God is that can be given to us, He imparts to those who seek Him. It starts by incorporating the teachings of Jesus into our daily lives.
Daily Devotions M. Blessing of Righteous Living (Psalm 1:1-6) T.
Blessing of Being Forgiven (Psalm 32:1-11) W.
Blessing of Trusting the Lord (Psalm 40:1-5) T.
Blessing of Believing in Christ (John 20:24-29) F.
Blessing of Giving (Acts 20:32-35) S.
Blessing of Spiritual
Blessings (Ephesians 1:3-8)