Are You Doing God’s Will—or Just Your Own? A Fresh Look at Jesus’ Teaching

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Are you truly doing God’s will—or just your own, dressed in religious language? In this study of John 6 and Matthew 5–6, Richard Agee explores what it means to be “poor in spirit,” given by the Father to Yeshua, and to practice unseen obedience: hidden prayer, secret generosity, and a single eye for the kingdom. Discover why self-will disqualifies us, how righteousness must exceed the Pharisees’, and how to seek treasures in heaven before Passover this year in your life.

Scripture references: John 13:1; John 6:37-40; Matthew 5:14-19; Matthew 6:1-4, 19, 22

5 Lessons from Matthew 5-6

Introduction

This study examines how disciples prepare to do the will of God in light of Passover. The discussion centers on John 6, John 13, and Matthew 5–6. The focus remains on the Father’s will, the meaning of being “poor in spirit,” the nature of righteousness, and the danger of divided loyalty. Participants also explore how these themes shape self-examination before Passover.

The Father’s Will and Those Given to the Son

The teaching begins with John 13:1 and John 6:37–40 (NASB 1995). John 13:1 sets the Passover context. Yeshua knows “that His hour had come that He would depart out of this world to the Father” (John 13:1). Several English translations appear, including the King James Version, New King James Version, Young’s Literal Translation, and a Jewish-oriented translation.

Attention turns to the phrase “the Father” versus “His Father.” In some translations, the text reads “His Father,” while others retain “the Father.” This difference raises a theological nuance. “The Father” emphasizes the unique, absolute role of God as Father, not only in relation to Yeshua but in the larger redemptive plan. Reference to the Greek πατήρ patēr(father) highlights the shared source and authority.

The core passage in John 6 states, “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out” (John 6:37). Verse 38 adds that Yeshua came down from heaven “not to do My own will, but the will of Him who sent Me.” Verse 39 defines that will: that Yeshua loses none of all the Father has given Him but raises them up on the last day. Verse 40 reinforces that everyone who beholds the Son and believes in Him will have eternal life.

The study stresses two linked truths. First, Yeshua’s mission centers on the θέλημα thelēma (will) of the Father, not His own. Second, those who truly belong to Yeshua come because the Father gives them to Him. This prompts a personal question: did a person come to Yeshua from self-initiative, or did the Father draw and give that person to the Son? The study does not resolve this in detail but flags it as a vital issue for self-examination, especially before Passover.

Believing “On” the Son, Not Merely “In” Him

John 6:40 includes the condition that those who “behold the Son and believe in Him” have eternal life. The discussion distinguishes believing in from believing on. Believing in Yeshua can remain abstract or intellectual. Believing on Him implies reliance, dependence, and trust in His person and work.

The emphasis falls on practical dependence. True faith leans on Yeshua as the One who perfectly does the Father’s will. Faith does not rest on one’s own religious performance or strength of will. This frames the call to trust God’s purpose rather than one’s own spiritual agenda.

Light, Good Works, and the Law

The conversation next moves to Matthew 5:14–20. Believers stand as “the light of the world” (Matthew 5:14). Their “good works” are visible and lead others to glorify the Father in heaven (Matthew 5:16). Yet the nature of these “good works” receives careful definition.

Rather than treating good works as merely charitable acts, punctuality, or social morality, the teaching links good works to what God Himself works within the believer. The Father initiates and completes the good work (cf. Philippians 1:6, though not read). Obedience, then, reflects God’s internal activity more than human self-improvement.

Matthew 5:17–18 also comes into view. Yeshua states that He did not come to abolish the Law or the Prophets, but to fulfill them. Not the smallest letter or stroke will pass from the Law until all is accomplished. The teaching notes that Yeshua specifically mentions the Law (תּוֹרָה Torah), while prophecies can be altered in outcome by repentance. Passages such as those in the Prophets, where judgment can be averted through repentance, illustrate how prophecy may be “nullified” in effect without failing in truth (cf. Jeremiah 18:7–10).

Thus, preparing to do God’s will includes recognizing that Torah stands until heaven and earth pass away. At the same time, God shows mercy and can relent from declared judgment when people turn back to Him.

“Poor in Spirit” and the Breaking of Self-Will

Matthew 5:3 stands at the center: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” The discussion re-examines this phrase. The Greek term πτωχοί τῷ πνεύματι ptōchoi tō pneumati points to spiritual poverty. In Hebrew categories, this relates closely to a “broken and contrite spirit” (רוח נשברה ruach nishberah, “broken spirit”; cf. Psalm 51:17).

“Poor in spirit” does not simply describe people who are emotionally wounded by others, though that can be real. It instead marks those whose self-will has been broken before God. The proud and self-directed spirit has been humbled. The inner stance shifts from “I will do my will” to “I will do the will of my Father in heaven.”

This connects back to Yeshua’s own pattern. He comes down from heaven “not to do My own will, but the will of Him who sent Me” (John 6:38). If the kingdom belongs to the “poor in spirit,” then even the Messiah, as the model Son, embodies this poverty of self-will. He submits His human will to the Father’s will completely. In that sense, the spirit of Messiah is not self-assertive but yielded.

The teacher reflects personally on moving from an arrogant, self-confident posture to one broken of self-will over time. This transition illustrates how God creates true poverty of spirit (רוּחַ ruach – spirit; עָנִי ani – poor) in the lives of His people.

Righteousness That Exceeds the Scribes and Pharisees

Matthew 5:19–20 provides another axis of self-examination. Anyone who relaxes even the least commandment and teaches others to do so becomes least in the kingdom. Whoever does and teaches them becomes great. More sharply, unless righteousness surpasses that of the scribes and Pharisees, there is no entrance into the kingdom of heaven (Matthew 5:20).

This raises the question: what was deficient in their righteousness? The scribes and Pharisees knew Torah and practiced many commandments. Yet Yeshua exposes in other passages their hypocrisy, love of honor, and focus on external performance (cf. Matthew 23). Their righteousness does not flow from a broken, God-centered heart, but often from self-will and self-display.

Participants acknowledge the temptation to dismiss such warnings as applying only to “religious extremists” or certain groups today. The teaching presses for personal application instead. Have similar patterns of pride, judgment, or self-trust taken root in one’s own life?

Kathy notes that Scripture says, “By their fruits you will know them” (Matthew 7:20). She reflects that she herself has done “unchristian” things and feels condemned if every failure marks her as false. The response clarifies a difference between calling something “unchristian” as a social label and recognizing behavior as “unrighteous” according to God’s standard.

The call is to examine conduct as God defines it, not to adopt a human category of “Christian” or “not Christian.” Righteous judgment (cf. John 7:24) looks at actions in light of God’s revealed will, starting with oneself. The forthcoming look at Matthew 7 (planned for the next session) will further address discernment, fruit, and how to recognize false workers without presuming to decide another’s eternal standing.

Secret Giving, Secret Prayer, and the Hidden Father

Matthew 6:1–6 then shapes the picture of authentic devotion. Believers must not practice righteousness “before men to be noticed by them” (Matthew 6:1). Giving (ἐλεημοσύνη eleēmosynē – almsgiving) should happen in secret, so that the left hand does not know what the right hand is doing (Matthew 6:3–4). The Father, “who sees in secret,” will reward openly in His time and way.

The teaching presses the literal force of “secret.” Secret means hidden, unseen, concealed. Acts of mercy should not become tools for self-glorification, even in subtle forms like saving a thank-you letter as a private badge of righteousness. If the real desire centers on human recognition, then that recognition becomes the full reward (cf. Matthew 6:2).

Prayer follows the same pattern. Enter the inner room, shut the door, and pray to the Father who is in secret (Matthew 6:6). The Father remains hidden (in a sense), and He listens to those who seek Him away from public display. Even testimonies such as “I prayed for you and now you are healed” can drift into self-exaltation if the underlying focus shifts to the praying person instead of to God.

The expectation emerges that many of the Father’s rewards may not appear in this age. They may await the resurrection. The question then becomes whether a disciple trusts the hidden Father enough to serve Him without any visible acknowledgment now.

Forgiveness, Debt, and the Pattern of the Cross

From Matthew 6:9–15, the model prayer introduces forgiveness and debt. “Forgive us our debts, as we also have forgiven our debtors” (Matthew 6:12). Holding others in emotional or relational debt stands in tension with this petition. A person may insist, “They owe me an apology,” or “They owe me restoration,” and thus keep another in bondage.

The study recalls Yeshua’s words on the cross: “Father, forgive them; for they do not know what they are doing” (Luke 23:34). No one has inflicted upon modern believers what was inflicted upon Yeshua in His crucifixion. Yet He intercedes for His executioners.

True alignment with the Father’s will involves releasing others from personal claims. Instead of demanding repayment, the wronged party can ask God to help the offender repent before Him and not repeat the sin. This approach releases personal grievance and entrusts both justice and transformation to God.

Treasures, the Single Eye, and Two Masters

Matthew 6:19–24 draws the lines of allegiance clearly. Disciples should not store up treasures on earth where moth and rust destroy and thieves break in and steal. Instead, they store up treasures in heaven (Matthew 6:19–20). “For where your treasure is, there your heart will be also” (Matthew 6:21).

The “eye” becomes the lamp of the body (Matthew 6:22). A “single” eye focuses on one ultimate aim. In context, that aim is seeking the kingdom of God and His righteousness (Matthew 6:33). A “bad” eye fills life with darkness (חֹשֶׁךְ chōshekh– darkness). Divided sight leads to deep inner confusion.

The “two masters” saying follows: “You cannot serve God and wealth” (Matthew 6:24). The passage itself explains “wealth” (μαμωνᾶς mamōnas – mammon) in the next verses as a life absorbed with what to eat, drink, and wear (Matthew 6:25). Preoccupation with personal survival and comfort can function as a rival master. Obsessive concern for food, clothing, shelter, career, and security can lead a believer to despise, in practice, the call to trust and obey God.

The contrast sharpens. A person either serves God and trusts Him for provision, or serves self-preservation and marginalizes God. The story of Esau, who sold his birthright for a single meal (Genesis 25:29–34), illustrates the gravity of choosing immediate physical need over long-term spiritual inheritance.

Self-Examination Before Passover

Throughout the study, Passover remains in view. Paul’s instruction to “examine” oneself before partaking (cf. 1 Corinthians 11:28) parallels the call to probe the heart now. Questions arise: Is my spirit truly “poor,” or still proud and self-directed? Do I hunger more for God’s will or for my own? Do I seek earthly treasure or heavenly? Do I serve God or practical mammon? Do I keep others in debt, or forgive as I have been forgiven?

One participant (Sharon, unnamed in part of the transcript) raises a question about whether there are “two kinds of people” following Yeshua: those given by the Father and those who follow from their own initiative. The response affirms that Scripture does distinguish such realities but reserves detailed explanation for the planned teaching on Matthew 7. That upcoming teaching will explore how to discern pseudo-disciples and genuine disciples in light of statements such as “I never knew you” (Matthew 7:21–23).

Kathy also notes common synagogue practice where readers sit after reading and then expound. Personal experience in contemporary synagogues is offered, where lay readers are instructed to read only, without commentary, and the rabbi later provides teaching. This exchange underscores that, in Yeshua’s case, His claim that Isaiah’s prophecy was “fulfilled in your hearing” (Luke 4:21) marked an extraordinary moment rather than normal synagogue procedure.

Conclusion

The study weaves together Johannine and Matthean themes to present a coherent call. Preparing to do the will of God involves yielding self-will, embracing spiritual poverty, practicing hidden obedience, and resisting divided loyalties. The Father’s will, as revealed in John 6, remains central: that all He has given to the Son will not be lost, but will be raised on the last day.

In that light, disciples examine their motives, practices, and priorities before Passover. They seek to echo Yeshua’s own stance: not to do their own will, but the will of the Father who sent Him.

Speaker: Richard Agee