BIBLE IN TEN

Matthew 5:46

Saturday, 21 December 2024
 
For if you love those who love you, what reward have you? Do not even the tax collectors do the same? Matthew 5:46
 
“For if you love those loving you, what recompense do you have? And do not also the taxmen, the ‘himself’ they do?” (CG).
 
In the previous verse, Jesus spoke of the gracious nature of the Father, having the sun rise on the evil and the good and sending rain upon the just and unjust. Now, to demonstrate why emulating Him is important, He says, “For if you love those loving you, what recompense do you have?”
 
Though some people are perverse exceptions, it is the most natural thing in the world to love those who love you. If someone is kind to others, they will tend to turn and return the kindness as well. This is how human nature is. In fact, it is such a commonly expected thing that Jesus next says, “And do not also the taxmen, the ‘himself’ they do?”
 
In these words, Jesus introduces the telónés, taxmen. It signified a collector of taxes. Of these men, HELPS Word Studies says, “The tax-collectors were, as a class, detested not only by the Jews but by other nations also, both on account of their employment and of the harshness, greed, and deception, with which they prosecuted it.” Nothing has changed, even in modern times, in this regard.
 
Each tax collector, the “himself,” will be like all other tax collectors. In the case of loving others who love them, they will act in the same manner as other people. As such, there is no reward or recompense that would be expected. If this is something even such abhorrent people do, it is something that meets the minimum standards of human interaction.
 
Jesus, by saying it this way, is demonstrating that tax collectors are generally not like all other people. The very fact that they are singled out by Him shows that He is using them as an example of people who generally are wholly unlike the masses.
 
And yet, in the particular matter of loving others, they were like everyone else. What Jesus is doing in this example is showing that God looks at humanity in general as we would look at taxmen. We are the outcasts. We are the pariahs. And yet, God loves humanity enough to have sent Jesus to reconcile us to Himself.
 
To make this point all the more poignant, Jesus selected a tax collector as one of His apostles. Though not yet introduced, Matthew, the author of this book, was not only an outcast human, but he was an outcast among humans. Despite this, God in Christ graciously called him and restored him to an eternally restored right-relationship –
 
“As Jesus passed on from there, He saw a man named Matthew sitting at the tax office. And He said to him, ‘Follow Me.’ So he arose and followed Him.10 Now it happened, as Jesus sat at the table in the house, that behold, many tax collectors and sinners came and sat down with Him and His disciples. 11 And when the Pharisees saw it, they said to His disciples, ‘Why does your Teacher eat with tax collectors and sinners?’12 When Jesus heard that, He said to them, ‘Those who are well have no need of a physician, but those who are sick. 13 But go and learn what this means: “I desire mercy and not sacrifice.” For I did not come to call the righteous, but sinners, to repentance.’” Matthew 9:9-13
 
Life application: It is easy to read the words of Jesus and to acknowledge that God is great in calling those who do not deserve it. When considering that Jesus called Matthew, something that would have been shocking even to the other disciples, we can see the immensely gracious nature of God in Christ.
 
But do we then respond by acting in like manner? Are we really willing to engage with people who are completely contrary to what is normal, socially unacceptable, dirty, or otherwise unlovable?
 
Think about this. We read these words, know what is right, and then fail to follow through with the words as well as the afterthoughts that come into our minds. In the case of demonstrating grace toward others, it takes an active and determined state of mind.
 
At first, it can even be hard to get our feet in gear and interact with such people, but eventually, it can be done. Musicians play for prisoners, common people help the poor in government housing, and churches gather to feed people that are down and out. These things don’t come naturally. They must be brought forth from a well that is not normally open to the world. But once that well is opened, lives change, and people begin to interact in ways that are pleasing to God.
 
Be a part of the solution, the one that is stated right here in the words of Jesus. Lives can be changed, and a new direction for lost human souls can come about.
 
Lord God Almighty, You have given examples of how we should conduct ourselves in our interactions with others. Help us to be obedient to Your precepts when they reflect Your eternal and unchanging nature. May we be willing to emulate You and glorify You in doing so. Amen.

Matthew 5:45

Friday, 20 December 2024
 
that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. Matthew 5:45
 
“that you may be sons of your Father – the ‘in heavens.’ For He rises His sun upon evil and good, and He rains upon the righteous and unrighteous” (CG).
 
In the previous verse, Jesus continued His words concerning the standard He set forth to truly emulate our heavenly Father, such as loving one’s enemies, praying for one’s persecutors, etc. He now notes the reason for this, saying, “that you may be sons of your Father – the ‘in heavens.’”
 
One who is a son of the Father who is in the heavens is a son of God. This theme goes all the way back to Genesis 6:2 where people are first noted as the “sons of ‘the God.’” There, it is not speaking of angels. It refers to those who are in a right standing with the Lord. The layout of Genesis reveals this, first introducing a topic and then further defining it.
 
The idea of the sonship of God is brought up innumerable times after that, including the people and nation of Israel and Job who is noted as such in Job 1:6 and 2:1. In the New Testament, Jesus is noted as the begotten Son of God and then in Matthew 5:9, it first noted the sons of God as applying to those who are peacemakers.
 
Now, Jesus reconfirms this sonship for His hearers by noting that through their conduct, they are truly sons of God. This theme will then continue into the time of the New Covenant where the term is used by Paul where he defines who the sons of God are within the church, such as –
 
“For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” Galatians 3:26-29
 
When one emulates his heavenly Father, a sonship results. This sonship, however, is based on what God is doing in the redemptive scenario at any given time. For those of Israel who rejected Jesus, they are not sons of God. Rather, Jesus clearly defines them as sons of the devil in John 8:44.
 
Until they come to Jesus individually, they are excluded from the good things God is doing. Likewise, as a nation, Israel is out of favor until the time they collectively call out to Him as Lord. As for Jesus’ continued words, He next says, “For He rises His sun upon evil and good.”
 
The meaning of the words is that God graciously provides the cycle of life to all. He doesn’t just snuff out those who are evil but allows them to continue. At times, this even means to the harm of those who He considers good. Hence, there have been innumerable martyrs in the world since Christ’s coming.
 
But these things are allowed by God during this time. His purposes are being met, even through such tragedies. God is being good, even to the evil. To emulate Him in this is to then be a son of God. Continuing on, Jesus next says, “and He rains upon the righteous and unrighteous.”
 
It is another example of the normal cycle of life. God sends the rains upon the earth regardless of whether someone is righteous or unrighteous. And, in fact, God is justified in this. Paul notes such treatment of others in Romans 3 where he refers to the law in relation to acting unrighteously.
 
All may not be under the Law of Moses, but all are under the law that Adam violated. His sin is passed on to his seed. And yet, God has allowed them to continue. For those who are of faith, the transgression of Adam is removed. They move to a new Head, who is Christ.
 
For those who do not do so, God is justified in His condemnation of them. They have seen His divine attributes displayed in the world around them, and yet they reject Him and continue without emulating Him, excluding them from the sonship that Jesus speaks of in these verses.
 
Life application: The coming of the New Covenant through Christ’s shed blood is what God is “doing” in the redemptive scenario. The Law of Moses is no longer an acceptable means of finding favor with God.
 
In fact, pursuing life under the law will only bring God’s wrath upon man. This is because God has sent Jesus. Jesus has lived out the law, fulfilling it through His life under the law. In His death in fulfillment of the law, He introduced the New Covenant. To not come under the New Covenant, then, is to reject what God has done.
 
Because of this, God’s wrath remains on those who do not come to Jesus. How much more for those who willingly place themselves under the law! Not only do they reject Jesus, but they reject the notion that Jesus’ work has any validity in their lives at all. “Don’t worry God, I know You did Your best in sending Jesus, but I can do better. Watch and be impressed at how marvelously I live my life under the law.”
 
It is a self-condemning act. Be on guard against such people! They twist and manipulate Scripture to bring you under a yoke of bondage that only leads to condemnation. Rather, come to Jesus and be saved through His work. Simple faith! That is all that God desires of you. Jesus, Jesus, Jesus! Our beautiful Jesus has done everything necessary to restore us to our heavenly Father.
 
Lord God, thank You for Jesus Christ our Lord. Forgive us when we make everything about us. Rather, it is all about Him and His marvelous workings on our behalf. Yes, O God, thank You for Jesus Christ, our Lord. Amen.

Matthew 5:44

Thursday, 19 December 2024
 
But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, Matthew 5:44
 
“And I, I say to you, you love your enemies, bless those cursing you, you do good to those hating you, and you pray for the ‘insulting you’ and ‘pursuing you’” (CG).
 
In the previous verse, Jesus cited precepts from the law that said, “You shall love your neighbor, and you shall hate your enemy.” As in several previous instances, He will now give a higher perspective. He is not contradicting the law when He does so (but). Rather, He is giving a standard that matches how God deals in such matters (and).
 
In other words, “If you want to be like your heavenly Father, I say to you this is how you are to be.” The law is God’s set standard for man. It is what He has determined, but even Jesus says that there are accommodations in the law because of man’s inability to be perfect in all ways. For example, the accommodation for divorce is noted in Matthew 5:32. Understanding this, Jesus next says, “And I, I say to you, you love your enemies.”
 
The law said to wipe out Amalek and other nations found within the borders of Canaan. The people of Israel were to abhor them and their practices. This was a necessary tool of instruction concerning the aberrant ways of these enemies. If they were allowed to live, they would infect Israel with their idolatries and immoralities.
 
But the higher standard of God is to love one’s enemies. For those who find that hard to accept, they should just go look in the mirror –
 
“For when we were still without strength, in due time Christ died for the ungodly. 7 For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. 8 But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. 9 Much more then, having now been justified by His blood, we shall be saved from wrath through Him. 10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 11 And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.” Romans 5:6-11
 
God loved us even when we were at enmity with Him. This is the higher standard Jesus says exists and which we should emulate. He also says to “bless those cursing you.”
 
The word is kataraomai, to curse. It is derived from katara, to execrate. It is the pronouncement of a curse or a prayer for evil upon someone. God will eventually bring evil upon those who refuse to turn to Him. However –
 
“The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.” 2 Peter 3:9
 
Mortal man has a set amount of time, after which, his chance to be reconciled to God ends. Until that time, even until his last breath, God is willing to refrain from condemning him. The curse of condemnation only comes when the last breath is complete. Jesus next says, “you do good to those hating you.”
 
Most people know, or at least are familiar with, someone who has claimed he hated God but who is now a faithful follower of the Lord. God didn’t just snuff him out. Rather, He continued to give him life, breath, and good things. Along with this, Jesus says, “and you pray for the ‘insulting you’ and ‘pursuing you.’”
 
Likewise, the same type of people may have not only claimed to hate Him, but they may have openly insulted His name, mocked His being, and so forth. And more, such a person may have pursued and persecuted His faithful followers. The Bible elsewhere shows that to persecute those in the church is to persecute Jesus –
 
“Then Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest 2 and asked letters from him to the synagogues of Damascus, so that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.3 As he journeyed he came near Damascus, and suddenly a light shone around him from heaven. 4 Then he fell to the ground, and heard a voice saying to him, ‘Saul, Saul, why are you persecuting Me?’5 And he said, ‘Who are You, Lord?’Then the Lord said, ‘I am Jesus, whom you are persecuting. It is hard for you to kick against the goads.’” Acts 9:1-5
 
Jesus says that Paul was persecuting Him, even though it was His people who Paul raged against. And God didn’t just snuff out Paul. Rather, He called him and saved him. This is the higher standard that Jesus speaks of.
 
Of this verse, there are differences in some texts that may be reflected in your Bible, depending on which you read –
 
*But I say to you, love your enemies and pray for those who persecute you. (NASB)*But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you. (NKJV)
 
Life application: How often do we get so angry at a person, let’s say a politician who has the morals of a sewer rat, and we say something like, “O God, I pray that person comes to an evil end.”
 
Some of the Psalms carry this attitude. They are known as Psalms of imprecation. A curse is called down on the enemies of God. In such a prayer, it is better that we include the Lord’s will in our words. “O God, this person is contrary to everything Your word stands for. If it is your will to save this person, may it be so. If not, I pray that You then give him what he deserves.”
 
We don’t know what will happen in that person’s life. If he turns to the Lord, he could become a great and effective mouthpiece for what is good and right. As with all such things, including a petition for the Lord’s will to be done is the right thing. He will do what is perfect, just, and right.
 
Glorious God, we may despise the wicked around us, but we also need to remember that we were once Your enemies as well. Rather than destroying us, You call us to Yourself through Jesus. Thank You, O God, for Your tender mercies upon us. Help us to remember to pray for this for others as well. Amen.

Matthew 5:43

Wednesday, 18 December 2024
 
“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ Matthew 5:43
 
“You heard that it was said, ‘You shall love your neighbor, and you shall hate your enemy.’” (CG).
 
In the previous verse, Jesus spoke of giving to all who ask of you and to not turn away those wanting to borrow. Now, He says, “You heard that it was said.”
 
Jesus will again cite precepts from the law of Moses. The first clause is very close to a direct quote from the law. However, the second clause is something that is more to be inferred. It may be that rabbinic commentaries went further in their analysis than the law, but what Jesus says can be rightly inferred from various portions of the law. They are not far from what Moses said in some ways. And so, He begins with, “You shall love your neighbor.”
 
The words are formed from a greater precept found in Leviticus 19:18 –
 
“You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the Lord.”
 
Jesus cites this to His disciples to begin the instruction which follows. Before He gets to that, He next cites the contrary precept saying, “and you shall hate your enemy.”
 
This precept could be found in the law. For example –
 
“When the Lord your God brings you into the land which you go to possess, and has cast out many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and mightier than you, 2 and when the Lord your God delivers them over to you, you shall conquer them and utterly destroy them. You shall make no covenant with them nor show mercy to them. 3 Nor shall you make marriages with them. You shall not give your daughter to their son, nor take their daughter for your son. 4 For they will turn your sons away from following Me, to serve other gods; so the anger of the Lord will be aroused against you and destroy you suddenly. 5 But thus you shall deal with them: you shall destroy their altars, and break down their sacred pillars, and cut down their wooden images, and burn their carved images with fire.” Deuteronomy 7:1-5
 
Likewise, this was instructed in Exodus 17 –
 
“Then the Lord said to Moses, ‘Write this for a memorial in the book and recount it in the hearing of Joshua, that I will utterly blot out the remembrance of Amalek from under heaven.’ 15 And Moses built an altar and called its name, The-Lord-Is-My-Banner; 16 for he said, ‘Because the Lord has sworn: the Lord will have war with Amalek from generation to generation.’” Exodus 17:14-16
 
Moses then repeated the precept in Deuteronomy –
 
“Remember what Amalek did to you on the way as you were coming out of Egypt, 18 how he met you on the way and attacked your rear ranks, all the stragglers at your rear, when you were tired and weary; and he did not fear God. 19 Therefore it shall be, when the Lord your God has given you rest from your enemies all around, in the land which the Lord your God is giving you to possess as an inheritance, that you will blot out the remembrance of Amalek from under heaven. You shall not forget.” Deuteronomy 25:17-19
 
As these words are found in the law, Jesus cannot be said to be citing only rabbinic commentaries. Anyone who reads these instructions could only conclude that these particular enemies were to be hated and destroyed.
 
Life application: A large majority of the commentaries on Jesus’ words in this verse say that He is citing the law in the first clause and only citing rabbinic commentaries in the second. As seen, this is not necessarily correct. If God said to utterly destroy particular people groups, it means that they were not to be associated with. They were to be hated and abhorred.
 
A problem arises, however, when the term “enemy” is abused. The law notes that when Israel is attacking an “enemy,” if they accept the terms of peace set forth by Israel, they are to be given leniency (see Deuteronomy 20:10-15).
 
If the rabbis were saying that all “enemies” of Israel were to be hated, it would be contrary to the tenor of Scripture concerning the guidelines for warfare in Deuteronomy 20 as well as other places where enemies become allies.
 
As such, we need to be attentive to not accept commentaries on Scripture, Christian or otherwise, without checking to see if what those commentaries say aligns with Scripture. But we cannot actually do that unless we are familiar with Scripture already. Putting your trust in what other people say without checking is not a good way to run your life. How much more when it involves spiritual matters that can affect one’s eternal destiny?
 
Be sure to read your Bible daily. Take in what it says and store it away as the finest of treasures. When it is time, take it out and enjoy it again as you carefully consider each word.
 
Heavenly Father, Your word is wonderful. It is without contradiction, but it has to be considered in light of the context You provide in each passage. Help us to maintain the proper context and carefully consider what You are telling us. In this, we will have a more perfect understanding of Your will and intent for us. Thank You, O God. Amen.

Matthew 5:42

Tuesday, 17 December 2024
 
Give to him who asks you, and from him who wants to borrow from you do not turn away. Matthew 5:42
 
“The ‘asking of you,’ you give. And the wishing from you to borrow, not you shall turn away” (CG).
 
In the previous verse, Jesus said that when one mobilizes you to go with him a mile, to make it two instead. Next, He says, “The ‘asking of you,’ you give.”
 
The meaning of this is that when a person comes with a request, the one being petitioned should oblige him and give what is asked for. However, such a request has to come with limitations.
 
The word is aiteó, to ask or even demand. If this involved an unconditional giving of things when people asked, the one being petitioned would run out of things to give in no time. It would also be contrary to verses such as –
 
“For you yourselves know how you ought to follow us, for we were not disorderly among you; 8 nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you, 9 not because we do not have authority, but to make ourselves an example of how you should follow us.10 For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat.” 2 Thessalonians 3:7-10
 
This word is used by Jesus in Matthew 7, saying –
 
“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 8 For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. 9 Or what man is there among you who, if his son asks for bread, will give him a stone? 10 Or if he asks for a fish, will he give him a serpent? 11 If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him! 12 Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets.” Matthew 7:7-12
 
First, if this was true in the ultimate sense, God would simply be here doing whatever we asked of Him. It would also cause an infinite number of impossible dilemmas. For example, two people may ask God for the same wife.
 
Obviously, God is not going to arbitrarily give everything that is asked for. But Jesus’ words at the end of the verses explain the matter, “for this is the Law and the Prophets.” The people who Jesus is speaking to are under the law. He is setting the law as the parameters for petitions to God and between one another.
 
If there is a provision of the law that says a person is to act in a certain manner towards another, it is to be complied with. Next, Jesus continues with, “And the wishing from you to borrow.”
 
The word translated as borrow signifies to loan on interest. This would be a loan that would be repaid with an amount added. Obviously, if a person did not have money to lend, this could not come about. But more, this is only speaking about non-Jews. A point of the law found in Exodus, Leviticus, and Deuteronomy says –
 
“You shall not charge interest to your brother—interest on money or food or anything that is lent out at interest. 20 To a foreigner you may charge interest, but to your brother you shall not charge interest, that the Lord your God may bless you in all to which you set your hand in the land which you are entering to possess.” Deuteronomy 23:19, 20
 
Jesus says that when such a person comes asking for a loan, “not you shall turn away.” The word apostrephó is used. It is a strong word that “emphasizes the personal element involved with turning away or rejecting” (HELPS Word Studies).
 
The Jews were to attend to such requests by non-Jews, and they were not to personally reject such petitions. Again, Jesus is summing up the law and the prophets. These words have no bearing on conduct within the church. Rather, church doctrine is to be obtained from the New Testament epistles.
 
Life application: When we mix dispensations (meaning taking precepts meant for those under the law and applying them to those in the church), there will always be a contradiction in our theology. This is because those in the church are not under law.
 
The guidelines for conduct within the church form a new set of instructions that are often at odds with the precepts of the law. This is because Jesus fulfilled the law. In His fulfillment of the law, it is set aside, abolished, obsolete, annulled, etc.
 
To understand this, imagine the law being like a square. The church could be equated to a circle. Certain laws exist that say square pegs don’t fit in round holes and vice versa. In the fulfillment of the law, there are no more square holes, only round ones. You can beat square pegs over round holes all day long, but you will not obtain a satisfactory outcome.
 
Instead, you will accomplish nothing but look ridiculous. Now imagine being told, “Anyone who picks up the wrong peg and tries to cram it into a round hole will be displeasing to God.” How inane would a person have to be to keep picking up square pegs?
 
And yet this is just what some people do. Don’t be a square! Come to Jesus and give up on your futile attempts to shove the law back into your theology. It simply doesn’t work.
 
Glorious and almighty God, help us to get our dispensations right. When we mix things up that You have already set straight, we only harm ourselves. So, Lord, help us to see what You have done and are doing and then guide us on the right path. Yes, Lord, may it be so to Your glory. Amen.
 

Matthew 5:41

Monday, 16 December 2024
 
And whoever compels you to go one mile, go with him two. Matthew 5:41
 
“And whoever, he shall mobilize you one mile, you go with him two” (CG).
 
In the previous verse, Jesus told the disciples that if someone sued for his tunic, he should send him his cloak, meaning his outer garment, as well. Now, He gives more of such direction, saying, “And whoever, he shall mobilize you.”
 
The Greek word aggareuó, translated as mobilize, is used. It is derived from the Aramaic word iggerah, a letter. That, in turn, was from a word of Persian origin. Because it means a letter, the word then refers to a courier.
 
However, it was not uncommon in the ancient world, and quite notably within the Roman empire, for those in authority to compel civilians to accomplish tasks, such as carrying their equipment and so forth.
 
In the Persian empire, this was often done by mounted couriers. Thus, the connection to a letter is made. These couriers would mobilize others, requisition their horses, etc. Because of this, the word became synonymous with compelling others to do something. As noted, the Romans would enlist civilians to carry their equipment. In this case, Jesus says it is for “one mile.”
 
This is the Greek word million, a mile. That, in turn, is from the Latin mille, meaning thousand. The Roman mile was set at 5,000 Roman feet or 1,000 paces. A pace was defined as the distance from the toe of the back foot to the heel of the front foot, which the Romans estimated to be about the same length as a foot. The modern mile is a bit longer than the Roman mile.
 
Jesus, using this standard known in Israel because it fell within the Roman Empire, says that when one is so mobilized, “you go with him two.”
 
Like the other examples, it is a means of extending oneself to someone who has mistreated you. In such a case, Jesus directs the person to extend himself beyond what is meted out, expected, or would otherwise seem offensive. The purpose is to bring attention to the wrongdoing by setting a differing example in going beyond what is expected.
 
Life application: In the case of humanity in the presence of God, we have done what is inappropriate and offensive in His eyes. What one should expect is what is justly deserved, meaning condemnation.
 
However, God sent Jesus to provide salvation. And He did this from the very beginning, at least in the sense that He promised One would come who would restore man to His presence. Those of faith were known as sons of God because of their faith.
 
That has not changed except in the fact that we are now looking back on the coming of Jesus. Those of the past were looking forward. Either way, what pleases God is that we demonstrate faith in His word. As His word points to Jesus, this is what He expects us to believe.
 
God truly has gone the extra mile for humanity. He not only sent Jesus, but He also allows us to reject Jesus without being condemned at that moment. Instead, as long as we live and breathe, His offer stands. Only when the walk of life is finished is our opportunity up.
 
God is currently carrying your load because He has sent Jesus. His patience will not run out until you expire. If you do so without Jesus, your eternal destiny will then be set. Consider this and call out, by faith, to Jesus today. 
 
“But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.” 2 Peter 3:8, 9
 
O God, we pray for those who have turned down Jesus in the past. We lift them up to You, praying that their eyes will be opened and their hearts will turn to You through Him. Hear our prayers for our loved ones, friends, and associates who so desperately need Your offer of peace and reconciliation. Amen.
 

Matthew 5:40

Sunday, 15 December 2024
 
If anyone wants to sue you and take away your tunic, let him have your cloak also. Matthew 5:40
 
“And the ‘determining to sue you’ and your tunic to take, you send him also the cloak” (CG).
 
In the previous verse, Jesus told the disciples that when someone slaps one of them on the right cheek, he should turn the other to him also. He continues now in a similar line of thinking with, “And the ‘determining to sue you.’”
 
It is a way of describing a person who has determined to sue another. In such a case, Jesus adds, “and your tunic to take.”
 
The tunic or chitón, is the Greek form of the Hebrew word k’thoneth. That, in turn, comes from a root signifying to cover. Thus, it signifies a particular type of garment, such as a coat, garment, or robe worn next to the skin.
 
In this case, the person’s tunic is either the object of the suit or the penalty levied upon him which is to be handed over to the one suing. Either way, when the suit is brought forth, and the tunic is the object of the matter, Jesus says to go a step further, saying, “you send him also the cloak.”
 
This is the Greek word himation. It is an outer garment worn over the chitón. It would be the more expensive of the two garments. The judgment is for the tunic alone, and yet, Jesus says to go the extra mile and hand him your more expensive outer garment as well. This would leave the person without any garment at all. Despite that, it is what He says to do in order to demonstrate the gracious nature that God displays.
 
Life application: Jesus knew that someday He would be charged with offenses He did not commit and be crucified for the sins of others. When this came about, the Psalms already said that His garments would be taken from Him –
 
“They divide My garments among them,And for My clothing they cast lots.” Psalm 22:18
 
Despite depictions that are made for modesty’s sake, it is generally accepted that Jesus would have hung naked on the cross. It was a way of demeaning those who were crucified, stripping any dignity from them. This was intended to be an object lesson for those who saw, instructing them that a similar fate would come upon them if they broke the laws of Rome.
 
Jesus was willing to accept the shame of the cross in order to reconcile us to God. His words in this verse are given as instruction on how to find reconciliation with others. If one were to send both his garments to his foe when only one was levied as a fine, the foe would – hopefully – see the error of his unjust actions and return both garments.
 
Of course, many see the cross of Jesus and ignore it or speak against it, but He was willing to die for them as well. It may be that they will have a change of heart and turn from their stubbornness, calling out for forgiveness. Until one’s last breath, it is never too late.
 
The point of Jesus’s words is that if God is willing to go to such lengths to reconcile us to Himself, we should be willing to go beyond what is expected to do so as well. Paul speaks in a similar manner in his first letter to the Corinthians –
 
“Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated?” 1 Corinthians 6:7
 
How wonderful it is, O God, to know Jesus and to be accepted by You because of what He has done. We are the ones who stand opposed to You. And yet, You have made the offer of reconciliation. Help us to have this same attitude and to bring You the glory You are due in the eyes of others as we live out our lives. Amen.
 

Matthew 5:39

Saturday, 14 December 2024
 
But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. Matthew 5:39
 
“And I, I say to you, not resist the evil. But whoever, you, he shall slap unto your right cheek, and you turn to him the other” (CG).
 
Jesus just cited the law concerning an eye for an eye and a tooth for a tooth. Again, as before, He now gives God’s perspective on how to respond when personally offended by another. He begins His words with, “And I, I say to you.”
 
As before, and contrary to almost all translations of these words, this is not a contrast to what the Lord said when giving the law, as if the law was defective (But now I say...). Rather, the law was given to keep society in check. It is proper, good, and holy. However, the words stated now by Jesus provide for how things should ideally be handled to avoid escalation of a matter (And I, I say...). Understanding this, He next says, “not resist the evil.”
 
Someone has committed evil against another. How should that person respond to be like God in his conduct? The answer is to not resist. One can see this throughout Scripture. Israel offended the Lord in ten thousand ways in the pages of the Bible. And yet, the Lord remained gracious to them, forgiving their transgressions and keeping covenant faithfulness with them.
 
He was merciful to Nineveh in the book of Jonah –
 
“So the people of Nineveh believed God, proclaimed a fast, and put on sackcloth, from the greatest to the least of them. 6 Then word came to the king of Nineveh; and he arose from his throne and laid aside his robe, covered himself with sackcloth and sat in ashes. 7 And he caused it to be proclaimed and published throughout Nineveh by the decree of the king and his nobles, saying,
Let neither man nor beast, herd nor flock, taste anything; do not let them eat, or drink water. 8 But let man and beast be covered with sackcloth, and cry mightily to God; yes, let every one turn from his evil way and from the violence that is in his hands. 9 Who can tell if God will turn and relent, and turn away from His fierce anger, so that we may not perish?
10 Then God saw their works, that they turned from their evil way; and God relented from the disaster that He had said He would bring upon them, and He did not do it.” Jonah 5:5-10
 
This is also how the Lord has treated each person who has offended Him and yet later came to Jesus. There is forgiveness and restoration. And so, Jesus continues with, “But whoever, you, he shall slap unto your right cheek, and you turn to him the other.”
 
The word translated as slap, rhapizó, is rare, being found only here and in Matthew 26:27. In this verse, it is also spelled differently in some texts, rhapisó. It signifies to strike someone with the palm of the hand.
 
Jesus says that when being slapped on the right cheek, a person should then strephó, turn, and offer the other cheek. The word signifies a dynamic change from one direction to another. In other words, the turn should be obvious in order to catch the attention of the one who slapped the right cheek.
 
The obvious signification of such an act is to quell the temper of the person who slapped. It can even lead to shaming him for doing something that was obviously uncalled for. To offer the other cheek in such a manner means that the first slap was out of line. How much more would another slap be?
 
Life application: Jesus will continue this line of thought and the reasons for it until the end of the chapter. However, Jesus does not say that His people are punching bags that have to simply take abuse without responding.
 
This is too often the thought presented in sermons and by people who overly focus on these words to the exclusion of other things said by both Jesus and the apostles. In His parables, Jesus speaks of taking matters to the judges, He speaks of the retribution of God upon those who will not reconsider their state before Him, and so forth.
 
This is true with the words of the apostles as well. Nothing in Scripture justifies letting legal matters go, refusing to be in the military, not getting justice when harmed by others, etc. We live in this world, and we have every right to take the same actions as others.
 
Jesus’ words here speak of conduct between those who develop a state of enmity that can be handled differently than one might otherwise contemplate, but they do not limit taking necessary actions to safeguard oneself, one’s family, or participate in protecting the nation in which a Christian lives.
 
Glorious Lord God, Your word asks us to consider our state before You and in relation to others we interact with. How can we handle offenses differently than would normally be the case? How do we properly interact with others, including those we are at enmity with? We do it by considering You and Your ways toward us. When we do, we will know how to properly act in such matters. Thank You for giving us Your word that shows us such things so that we can act rightly in Your presence. Amen.

Matthew 5:38

Friday, 13 December 2024
 
“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ Matthew 5:38
 
“You heard that it was said, ‘Eye for eye and tooth for tooth’” (CG).
 
In the previous verse, Jesus noted that one’s Yes should be yes and his No should be no. Anything beyond that is out of evil. He now starts a new thought, saying, “You heard that it was said.”
 
He again turns to that which was heard and understood by all. It is a precept out of the law itself which He will provide additional insights into what God expects. The precept is found first in Exodus 21:24. It is then repeated in Leviticus and Deuteronomy, “Eye for eye and tooth for tooth.”
 
The original precept said –
 
“If men fight, and hurt a woman with child, so that she gives birth prematurely, yet no harm follows, he shall surely be punished accordingly as the woman’s husband imposes on him; and he shall pay as the judges determine. 23 But if any harm follows, then you shall give life for life, 24 eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burn for burn, wound for wound, stripe for stripe.” Exodus 21:22-25
 
This law is known as the Lex Talionis, the law of retaliation. The punishment is given to resemble the offense in both kind and degree of severity. It is a right standard for keeping people in check. If someone knows that he will have his eye plucked out for plucking out someone else’s eye, the chances are that he will restrain from doing that.
 
This goes for pretty much every action that will be repaid in kind. When one understands that his actions against someone will lead to like punishment, he will normally use wisdom and restrain himself.
 
This type of punishment was certainly to be evaluated and meted out in a judicial setting. It was not something that people were to do on their own. Whether this was something people did without judicial approval or not may be a part of how society in general acted, but it is certain that this was not expected to be what one would normally carry out on his own.
 
Jesus will next clarify what people should do in such cases of offense.
 
Life application: Exodus 21, cited above, specifically deals with the murder of an unborn child. The obvious point is that there is a child in the womb considered a human being. This is to be taken as an axiom, and yet it is as common as pages in a book for people to intentionally destroy their unborn children through abortion.
 
If you want to know if the Lord, who gave us the words of the Bible, finds aborting a child acceptable, one read through Scripture, while taking notes concerning the unborn, will reveal the truth. It is a great sin against human morality, and it is something that can never be condoned when placed in the light of Scripture.
 
Use wisdom in how you evaluate such moral matters. What is legal does not necessarily equate to what is right. The same people who find it acceptable to abort children because it is legal will claim that past policies concerning slavery cannot be condoned, even though it was legal. The thinking is awry. We must use Scripture as our standard for understanding what is morally acceptable or not.
 
Lord God, we live in a world of confused thinking, especially over moral precepts. Society cannot be the standard for our moral choices. That has failed throughout history. Where can we go to determine such things? To Scripture! Help us to use Your word to solidify our morals. Surely, in this, we will be doing what is right in Your eyes. Amen.
 

Matthew 5:37

Thursday, 12 December 2024
 
But let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ For whatever is more than these is from the evil one. Matthew 5:37
 
“And let it be, your word, ‘Yes, yes.’ ‘No, no.’ And the surplus of these, it is out of evil” (CG).
 
The previous verse noted that Jesus said not to swear by our heads because we cannot make one hair white or black. Now, He tells His disciples how their words should be spoken, saying, “And let it be, your word, ‘Yes, yes.’ ‘No, no.’”
 
The meaning is that instead of swearing about a matter to elevate one’s supposed sincerity concerning it, a person’s simple Yes should mean yes, and a person’s No should mean no. There should be no need for a person to swear an oath because he is to be known for always keeping his word.
 
The thought is, “That Mike, you can always take him at his word. If he said ‘Yes,’ then he will do what he said.” Likewise, “I don’t know about you, but if Joey said ‘No,’ she didn’t do it. That settles it with me. She is the straightest shooter I have ever worked with.”
 
The precept is referred to by Paul in 2 Corinthians 1 –
 
“Therefore, when I was planning this, did I do it lightly? Or the things I plan, do I plan according to the flesh, that with me there should be Yes, Yes, and No, No? 18 But as God is faithful, our word to you was not Yes and No. 19 For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not Yes and No, but in Him was Yes. 20 For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us. 21 Now He who establishes us with you in Christ and has anointed us is God, 22 who also has sealed us and given us the Spirit in our hearts as a guarantee.” 2 Corinthians 1:17-22
 
Likewise, James mentions it in the same context as Jesus in his epistle –
 
“But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No,’ lest you fall into judgment.” James 5:12
 
Of this need for sincerity of speech, Jesus next says, “And the surplus of these, it is out of evil.”
 
The word perissos, surplus, signifies that which is abundant, exceeding, more than, etc. In this case, the meaning is that the need to swear in order to affirm one’s veracity comes from an evil disposition, it stems from an evil purpose, or it is derived from the “evil one,” meaning the devil. No matter which, evil is ultimately derived from the devil. He got the whole ball rolling, and it has continued in hearts of wickedness ever since.
 
Life application: If you have watched people carefully over the years, you will see that Jesus’ words are borne out in those who constantly swear in order to affirm what they say is true. They will take advantage of the swearing, maybe not lying every time, but using it as a tool of deception when it is convenient.
 
When they are challenged on their falsities, they will often get angry, belligerent, or act as if they are offended because their integrity has been challenged. It is the people who simply state a matter and follow through with it that are held as people of true integrity.
 
There is no need for extra ruffles and flourishes in one’s speech when it comes to telling the truth. Just speak what is true in the simplest form, follow through with your words, and people will look at you as a person who is reliable and filled with integrity.
 
Glorious God, may we be obedient to the precepts laid out for us in Your word concerning our speech and conduct. You created us, and so the manual You have given us for proper living will guide us rightly. We know this, and so help us to remember it as we go forth in the world. To Your glory, we pray. Amen.
 

Matthew 5:36

Wednesday, 11 December 2024
 
Nor shall you swear by your head, because you cannot make one hair white or black. Matthew 5:36
 
“Nor in your head shall you swear, for not you are able one hair - white or black - to make” (CG).
 
In the previous verses, Jesus told His disciples not to swear at all. He then said not to do so in heaven, nor in the earth, nor unto Jerusalem. Now, He finishes this immediate thought, saying, “Nor in your head shall you swear.”
 
Some scholars have noted that swearing by one’s head was a practice held by those in the past, both in Jewish society and among the Gentiles. But other than being able to think about God and pondering His ways, such a vow has no relationship to Him at all.
 
The head is a part of the body, and the body of man was fashioned by God. To swear by one’s own head is its own special form of idolatry. First, it raises the head in general to a level of importance comparable to one’s view of God.
 
Second, it elevates one’s own head to a level that calls out for acknowledgment that it is so. In other words, it is comparable to saying, “I swear by my head. As this is the epitome of importance, you can trust that my vow has all the binding authority of God Himself.”
 
When thought through, it is an arrogant display of self-exaltation. But humans often say things without thinking the substance of their words through. Quite often this is unintentional, but our words are what define us. As a reason for not swearing by one’s head, Jesus next says, “for not you are able one hair - white or black - to make.”
 
The Greek word is poieó, to do or to make. The Berean Strong’s Lexicon says it is a word “encompassing a wide range of actions from creating and producing to performing and executing. It is often used to describe God's creative acts, human actions, and the fulfillment of commands or duties.”
 
Most interpreters consider these words to mean that we are unable to change the color of even a single hair. That seems unlikely, though, because we actually can change the color of our hair. Bengel attempts to get around this, saying –
 
“The dye of human art is not real whiteness or blackness. Not merely is a single hair, but even the colour of a single hair, beyond the power of man.”
 
In other words, his thoughts are that when we dye our white hair black, it is still actually white. This is a possible explanation, but other than the person who does the dyeing, no one else may even know this, and so it somewhat defeats the intent of the thought that is being conveyed. What is probably the meaning is how the Lamsa Bible paraphrases these words –
 
“Neither shall you swear by your own head, because you cannot create in it a single black or white hair.”
 
This seems more likely. It aligns with Bengel’s intent, but it avoids the thought of dyeing the hair completely. Humans cannot create anything, even a single hair that is the color of our choosing. If we do not have the ability to create a single hair, either black or white, then we have no right to affirm an oath by swearing upon our heads.
 
Life application: As noted above, we often quote things without thinking through what we are actually saying. Rather, we simply repeat something that sounded bold, extravagant, or funny without considering how ridiculous the words actually are.
 
People will often say things like, “Oh my, this kitchen is to die for,” meaning that it is a really beautiful or well-laid-out kitchen. But if someone was willing to die to have a similar kitchen, then he or she would be dead. A dead person having a kitchen is quite pointless.
 
Likewise, people often say, “He has more money than God.” It sounds funny at first, but it is demeaning of God while being a completely ridiculous claim. God possesses all things, including the money that we make. To say such a thing elevates money above God.
 
We should consider the clichés we pick up and repeat. Even if they are intended to make a particular point about the subject that is bold or funny, the substance behind them may be foolish, ridiculous, or even blasphemous. As such, we should be careful what things we convey with our lips.
 
Lord God, give us wisdom in how we communicate our thoughts, knowing that even our words are being evaluated by You. We often speak before we think. From there, our words become ingrained in our conversations and we repeat things that we should not. Help us in this. May what we say always be glorifying of You. Amen.

Matthew 5:35

Tuesday, 10 December 2024
 
nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Matthew 5:35
 
“nor in the earth, for it is a footstool of His feet, nor unto Jerusalem for it is a city of the great King” (CG).
 
In the previous verse, Jesus said, “And I, I say to you, not swear atall, either in the heaven, for it is God’s throne.” He continues this thought now, saying, “nor in the earth.”
 
Jesus again uses the word en, in. It would be like saying, “I swear in the name of the earth.” The sense is “by” earth. Jesus says that like heaven, we are not to swear by earth. These places are a part of creation. They are not God, nor are they to be likened to Him by using them as a point of swearing. Jesus explains this next, saying, “for it is a footstool of His feet.”
 
Here the hupopodion, footstool, is introduced. It comes from hypo, under, and pous, the foot. Thus, it is that which is under the foot, meaning a footstool. Almost all translations say, “the footstool” or simply “His footstool.” There is no article before the word in the Greek, but more, the earth is not the only footstool of God mentioned in the Bible –
 
“Then King David rose to his feet and said, ‘Hear me, my brethren and my people: I had it in my heart to build a house of rest for the ark of the covenant of the Lord, and for the footstool of our God, and had made preparations to build it.’” 1 Chronicles 28:2
 
It is true that the temple is on the earth, and so someone could argue that it simply happens to be the point on the earth where His footstool exists, but because the use of the word is a metaphor, and as not only the earth is described as God’s footstool, it is best to translate this without a definite article. Next, Jesus says, “nor unto Jerusalem.”
 
Jesus changes the preposition from en to eis (unto). This word generally denotes motion or direction towards something or someone. In swearing unto Jerusalem, one would be swearing with the purpose or expected result of it being a satisfactory means of validating one’s words. Jesus, however, says that this is not to be so, “for it is a city of the great King.”
 
Again, there is no article before “city.” It is true that Jerusalem is the earthly city described as the city of God, such as in Psalm 48:2 –
 
“Beautiful elevation –Delight of all the earth:Mount Zion –Sides north,City of great King!” (CG)
 
However, the earthly Jerusalem is not the only city of the great King. Jesus was referring to the earthly Jerusalem in His words to the people, but that is only a type or hopeful anticipation of something else. There is also the heavenly Jerusalem (Hebrews 12:22), which is the antitype of the earthly.
 
Life application: Sometimes, evaluating things in Scripture may seem to come down to splitting hairs, but it is important to try to be precise. This is often not possible when using a particular translation of the Bible or even many translations of it.
 
Translators are just people and they are prone to making mistakes. As such, if you are going to really search out the finest points of a verse or passage, it is good to at least be familiar with how to consult the original languages.
 
They are available right online and come with all of the parsing necessary to at least know if a translation is correct or not. Even if you don’t understand the language, you can determine if the words match or not. This is not necessary until absolute precision in understanding is needed.
 
Everyone is on a different level of understanding and maturity in relation to the word. So don’t feel like where you are is not acceptable. But as you continue to grow, strive to be precise in your analysis. Until that point, be careful about being dogmatic about something that you may have actually misunderstood.
 
Lord God, help us to desire precision in our understanding of Your word. May we be diligent about reading it, thinking about it, studying it, and sharing it with others. As we learn, may we be willing to acknowledge where we may be wrong and then be willing to correct our doctrine, fine-tuning it so that we will be sound in what we believe. Amen.