BIBLE IN TEN

Matthew 5:31

Friday, 6 December 2024
 
“Furthermore it has been said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ Matthew 5:31
 
“And it was said that whoever, if he shall dismiss his wife, he gives to her a divorcement” (CG).
 
In the previous verse, Jesus spoke of what to do when the right hand causes one to sin. He now turns to an issue all too common in the world and which He will show that God’s standard is one that holds the marriage covenant as something binding. That begins in this verse with the words, “And it was said that whoever, if he shall dismiss his wife.”
 
The subject of divorce is addressed by Moses in Deuteronomy 24. A portion of that teaching says –
 
“When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some uncleanness in her, and he writes her a certificate of divorce, puts it in her hand, and sends her out of his house.” Deuteronomy 24:1, 2
 
Whether Jesus is citing Deuteronomy directly, or a teaching based on Deuteronomy, He is clarifying the matter as it is regarded in God’s eyes. Moses notes finding “some uncleanness in her.” The words in Hebrew signify a “word of nudity.” Thus, they point to some type of shame that has caused the husband to no longer want her.
 
If this is the case, then “he gives to her a divorcement.” The noun apostasion is used. It signifies a bill of divorce. A single word to convey the meaning is divorcement, a word first found in a translation of the Bible in the early 1500s to meet the translational need for such a word.
 
This is what was allowed by the Lord through Moses. However, we will see this stated by Jesus in Mark 10 –
 
“The Pharisees came and asked Him, ‘Is it lawful for a man to divorce his wife?’ testing Him.
3 And He answered and said to them, ‘What did Moses command you?’
4 They said, ‘Moses permitted a man to write a certificate of divorce, and to dismiss her.’
5 And Jesus answered and said to them, ‘Because of the hardness of your heart he wrote you this precept. 6 But from the beginning of the creation, God “made them male and female.” 7 “For this reason a man shall leave his father and mother and be joined to his wife, 8 and the two shall become one flesh”; so then they are no longer two, but one flesh. 9 Therefore what God has joined together, let not man separate.’
10 In the house His disciples also asked Him again about the same matter. 11 So He said to them, ‘Whoever divorces his wife and marries another commits adultery against her. 12 And if a woman divorces her husband and marries another, she commits adultery.’” Mark 10:2-12
 
Jesus is not setting aside the law. He is showing that, in this case, the law accommodated the human heart, but that a standard was given prior to the law that was how things were originally intended in the covenant of marriage.
 
Life application: One can see that marriage was considered a decision uniting two as one. When one commits adultery, the two are no longer one. Likewise, when a divorce is made, it is also taking the one and dividing them again. The standard is that when two are united as one, they are to stay as one.
 
Although this is Jesus speaking to Israel under the law, the precept predates the law. And more, Paul refers to marriage in 1 Corinthians 7 and clearly states that what Jesus says here is binding.
 
The reason for this is because these things recorded in the Old Testament are given as types of what God in Christ is also doing –
 
“Husbands, love your wives, just as Christ also loved the church and gave Himself for her, 26 that He might sanctify and cleanse her with the washing of water by the word, 27 that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. 28 So husbands ought to love their own wives as their own bodies; he who loves his wife loves himself. 29 For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church. 30 For we are members of His body, of His flesh and of His bones. 31 ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.’ 32 This is a great mystery, but I speak concerning Christ and the church. 33 Nevertheless let each one of you in particular so love his own wife as himself, and let the wife see that she respects her husband.” Ephesians 5:25-33
 
God has covenanted in Christ with those who have come to Him through the New Covenant. The church is the body of believers who have been so joined to Him. God will never break the bond that exists because He is faithful. We have the hope of eternal security because of this. Thank God for what He has done.
 
Lord God, we are not always faithful in our relationships. Our hearts are drawn away, we lose direction, and we act unfaithfully. But we know it is not so with You. You are ever faithful in Your dealings with Your people. Thank You for the reassurance and security we possess because of this. Amen.
 

Matthew 5:30

Thursday, 5 December 2024
 
And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. Matthew 5:30
 
“And if your right hand, it entraps you, it – it hew – and it cast from you. For it conduces you that one of your members, it should perish, and not all your body, it should be cast into Gehenna” (CG).
 
The previous verse spoke of the right eye entrapping a person. If so, it would be more profitable to pluck it out and cast it away than to be cast into Gehenna. Now, Jesus continues with that same theme, saying, “And if your right hand, it entraps you.”
 
The right side in Scripture, as it is in society today, is considered the more noble, stronger, and more honorable side. As such, Jesus focuses on the right again, as He did with the previous verse. In particular, the right hand signifies the position of authority and power.
 
The intent here is going from sight (the right eye) to action (the right hand). The person first is entrapped by what he sees, he contemplates what to do, and then he acts, with his right hand, the instrument of his power, to obtain what he has now fixated on.
 
The right hand, being the hand that is normally the stronger and more used hand, is one of the chief and most important parts of the body. Despite that, Jesus notes that if it were to entrap you, “it – it hew – and it cast from you.”
 
Jesus uses the same word, ekkoptó, that John the Baptist used in Matthew 3:10 when he said, “And already also, the ax, toward the root of the trees it lies. Therefore, every tree not producing good fruit, it is hewn, and into fire, it is thrown.” It is a word that signifies complete detachment.
 
One could think of a person taking a big machete with his left hand, laying his right hand on a table, and then hacking it off. And then, as with the right eye, when the member is separated from the body, it should be cast away as if it were mere rubbish.
 
Jesus then explains why, using the same words as previously, saying, “For it conduces you that one of your members, it should perish, and not all your body, it should be cast into Gehenna.”
 
Priorities. What are your priorities? Is remaining in sin in this life better than being separate from God for eternity? Is the delight of the temporary sin better than an eternity in torment? This is the substance of what Jesus is conveying to His hearers.
 
Life application: The repetition of the same concept while using different, but both important members of the body is an instructional tool. By saying essentially the same thing twice while merely changing the focus from the eye to the right hand, Jesus is stressing the importance of the matter.
 
The Bible is filled with such repetitions, in individual words, in sentences, in similar concepts, and even in books of the Bible. For example, there are accounts in Kings and Chronicles that greatly overlap. Adding in the prophets, and there are even more instances of overlapping.
 
Having three synoptic gospels is another example of this. The same is true with how Acts and portions of the epistles weave together into a harmoniously presented record of what took place.
 
The Bible is sending us the same information, in various ways, to help us learn what is essential for understanding what is going on as well as what is obviously important to God. Different records of the same account also help us to know that what is conveyed has been reliably recorded.
 
And yet, when the same accounts have variations in the details, we are being asked to contemplate why the variations are there. For many, the immediate thought is, “See, there are contradictions in the Bible.” That is an easy out and it resolves the need for any serious brain effort at all.
 
But it is also shallow thinking. Such obvious discrepancies in accounts would show that the authors or compilers of the Bible were incompetent doofs. Rather, the differences are given to highlight different aspects of the same narrative, providing additional information to help us see the intricacies of what God has done in the unfolding plan of redemption.
 
When you come to such accounts, don’t just say, “These don’t match and so they contradict.” Rather, think about why the differences are there. Rich treasure is waiting to be uncovered. You will be rewarded in your studies according to the effort and contemplation you put into them.
 
Lord God Almighty, the detail and intricacy of Your word is incredible. People have been reading and studying it for thousands of years, and yet new insights come out of it from day to day. It is a treasure trove of wonder and delight. Thank You, O God for Your precious word. Amen.

Matthew 5:29

Wednesday, 4 December 2024
 
If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. Matthew 5:29
 
And if your eye, the right, it entraps you, it – pluck it – and it cast from you. For it conduces you that one of your members, it should perish, and not all your body, it should be cast into Gehenna (CG).
 
In the previous verse, Jesus indicated that the sin of adultery lay not in the act but in the intent behind the act. Looking at a woman lustfully means that one has already committed adultery. Next, He says, “And if your eye, the right, it entraps you.”
 
Here is the first use of skandalizó in the New Testament. One can immediately see the etymological root of the word scandalize. The literal meaning is to fall into a trap. As such, it signifies to cause to stumble, give offense, etc. It is where right conduct or thinking is hindered.
 
Jesus is saying that if one’s right eye causes him to fall into such a trap, “it – pluck it – and it cast from you.” The thought is based on the words of the previous verse. What caused a person to lust after a woman and thus commit adultery? It was seeing her and then mentally dwelling on what was seen.
 
If the person didn’t see her, he would not have then begun the process of dwelling on her, lusting after her, and then committing the act with her. Jesus says in such a case that the person should pluck the right eye out. He uses another new word, exaireó. It is derived from ek, out, and haireó, to take for oneself, as in choosing. Thus, he is to completely remove it, meaning plucking it out.
 
The general consensus is that because of the obvious severity of the act, the words are not to be taken literally, although, throughout history, there have been instances of people doing just this. The problem with that, however, is that the act has already taken place. If one is to pluck out his eye because it scandalized him, he has already been scandalized. The sin has been committed and the act of plucking out the eye doesn’t atone for the act of adultery.
 
As such, and because pretty much everyone would eventually be walking around blind, the words should be taken as a testament to the severity of sin that is found in the heart of man. That is seen in the next words. Jesus says, “For it conduces you that one of your members, it should perish.”
 
Again, another new word is found here, sumphero. It is a word etymologically connected with our modern word “symphony.” Its roots signify “together with” and “to bring.” Thus, there is a bringing together in a way that results in profit or gain, as would be the case with a symphony bringing about a great and resounding sound for an audience.
 
As such, the word is often translated as profitable, better, etc. A single word that most closely identifies the meaning is conduce which is an act that leads or tends to a particular and often desirable result. In other words, Jesus is saying that not having a right eye is better than the alternative.
 
The right eye is identified by the Greek word melos, a bodily organ or a member. It is not the whole but a part of the whole. A missing part is better than a destroyed whole, as is next explained, “and not all your body, it should be cast into Gehenna.”
 
Jesus is saying that there is a problem that exists, and it is one that must be addressed or it can lead to eternal consequences. Therefore, it is something that must be considered and acted upon.
 
Life application: Under the law, when a man sinned, such as committing adultery as David did, there had to be restitution made for the sin. The law demanded that adulterers be dealt with through the death penalty, but the law was not always carried out. In David’s case (and Bathsheba who was equally guilty), the penalty for adultery was not executed.
 
However, David says this in Psalm 51, a psalm about his guilt –
 
“For You do not desire sacrifice, or else I would give it;You do not delight in burnt offering.17 The sacrifices of God are a broken spirit,A broken and a contrite heart—These, O God, You will not despise.” Psalm 51:16, 17
 
David didn’t pluck out his right eye, but the same force that was behind his adultery and murder was also behind the words he expresses in the Psalm. His heart got him in trouble and it is his heart that was penitent for the actions that he took.
 
He reconsidered his ways, was broken in his being, turning to God for mercy. When someone comes to Jesus through the gospel, what is happening? He is acknowledging that he is a sinner. Christ Jesus can’t die for sins in a person who has never sinned. Thus, the point is that there is a reconsideration of one’s state before God. “I am condemned because of sin in my life. Jesus died for my sins. I accept the payment and believe by faith that it is true.”
 
This is the good news. Sin is no longer imputed to those who come to Christ. We have all fallen short in our lives and actions, but Jesus can bring us up to the proper standard when we face an infinitely holy Creator, meaning perfection. This is not our own perfection, but His. This is what we need. Call on Jesus and be reconciled to God. Your reconsideration about things will make an eternity of difference.
 
Lord God, we can see from Jesus’ w ords to those under the law the severity of our actions before You. Thank You that we are not burdened by such law when we come to Christ. Instead, we are granted His perfect righteousness. How great and wonderful this is. Thank You for the release from sin we have because of Him. Amen.
 

Matthew 5:28

Tuesday, 3 December 2024
 
But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart. Matthew 5:28
 
“And I, I say to you, that everyone – the ‘seeing a woman to passion upon her’ – already he committed adultery with her in his heart” (CG).
 
In the previous verse, Jesus cited the seventh commandment, “Not you shall commit adultery.” Now, He builds upon that thought with a note concerning the state of the heart, even when the physical act has not taken place, saying, “And I, I say to you.”
 
Almost all translations say, “But I say to you.” A few say, “However, I say to you.” This is unfortunate. Jesus is not making a contrast. The law is given and He is not in any way undermining it. Rather, He is showing what God considers concerning the intent of the words, “Not you shall commit adultery.”
 
To get this, a father may say to his son, “You are not allowed to drive the car until you’re 16.” However, at 15, the son goes out and sits in the car, starts it, and pretends to drive. When told he was doing wrong, the son may say, “I wasn’t driving the car.” With that, the father says, “And I say to you that what you are doing is violating the intent of my words to you.”
 
He is not saying that his original directive was somehow defective (but). Rather, he is saying that his intent all along has been that the kid leave his car alone until the time that he would be old enough to fiddle with it, much less drive it (and). Understanding this, Jesus next says, “that everyone – the ‘seeing a woman to passion upon her.’”
 
The word epithumeó is used. It comes from epi, upon, and thumos, an outburst of passion or wrath. Thumos comes from thuo, to rush, where hard breathing takes place. As such, one can see that the word signifies more than just noting a woman’s beauty, something that occurs in Scripture from time to time.
 
Rather, it is the type of passionate gaze that leads to lust. In Romans 13:9, it is the word used when citing the Tenth Commandment, “You shall not covet.” In such a state, Jesus says, “already he committed adultery with her in his heart.”
 
This is actually the standard that God intends with the words, “Not you shall commit adultery.” How can we know this? First, Jesus said it. But the fact that God included the Tenth Commandment in the Decalogue confirms it.
 
Coveting is something that is only known to the one coveting and by God. The judges of Israel couldn’t hold someone guilty of coveting unless he first confessed that he had done so. They might assume he coveted, but they couldn’t actually get inside his head and prove it. And yet, not coveting is a commandment.
 
As coveting is inclusive of desires that lead to action, such as stealing, murdering, adultery, etc., the intent is what God is evaluating, not merely the act itself. If a woman is married and a man who is not her husband drools over her in his thoughts and heart, he has harbored the desire that can and could lead to action. Therefore, he is guilty of coveting, and in his coveting, he is guilty of adultery.
 
Life application: In this verse, there is an implicit claim to deity. Jesus could simply be evaluating what He thought was appropriate, but He doesn’t say, “This is how I interpret these words.” Rather, He said, “And I, I say to you, that everyone – the ‘seeing a woman to passion upon her’ – already he committed adultery with her in his heart.”
 
He is making an authoritative claim upon the seventh commandment. Were He not God, this would be presumptuous. Someone may even say His words were blasphemous. The charge could be, “Who are you to speak for God?”
 
But Jesus is qualified to make such an adamant statement about the command because He first gave it to Israel at Mount Sinai. If Israel didn’t understand the intent, that doesn’t change the nature of the violation. An example of this type of thought leading to sin is found right in Scripture –
 
“Then it happened one evening that David arose from his bed and walked on the roof of the king’s house. And from the roof he saw a woman bathing, and the woman was very beautiful to behold. 3 So David sent and inquired about the woman. And someone said, ‘Is this not Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?’ 4 Then David sent messengers, and took her; and she came to him, and he lay with her, for she was cleansed from her impurity; and she returned to her house.” 2 Samuel 11:2-4
 
David didn’t call for someone to send a concubine or one of his wives to come to him. Rather, he looked upon a woman, coveted her, and called for her to be brought to him. The state of his heart directed his actions.
 
Jesus, who is God, rightly states the intent behind the command for the people to understand the true intent that God set forth in the Decalogue. Be sure to consider the words of Jesus as the authoritative words of God, because they are.
 
Glorious God, we have been granted the gift of passion, but it can be turned into a curse when we misuse it. Help us to consider Your word, contemplate its significance, and then rightly apply its precepts to our walk before You. Good things can become bad because of our misdirected thinking. So, Lord, help us to think properly and in accord with the word You have given us. Amen.

Matthew 5:27

Monday, 2 December 2024
 
“You have heard that it was said to those of old, ‘You shall not commit adultery.’ Matthew 5:27
 
“You heard that it was said to the ancients, ‘Not you shall commit adultery’” (CG).
 
In the previous verse, Jesus spoke to the disciples about not getting out of prison until the last penny had been paid. This is the idea behind the law. When there is law, there is a possible violation of the law. In violating the law, one can then be sentenced and punished according to the standard of the law.
 
But Jesus has been teaching that the standard of the Law of Moses is actually more stringent than simple external observance. He will begin to highlight that thought again by saying, “You heard that it was said to the ancients.”
 
As in verse 21, He addresses a teaching that has already been set forth long ago to the people. A teaching was spoken to them and they were to abide by it. It should be noted that some manuscripts do not include the words “to the ancients.”
 
If it was inserted into the text, it was probably for the sake of conforming to the previous instance in verse 21. If it was dropped out of the text, it was probably because this is a command directly quoted by the Lord to the people. As such, someone may have decided that the words shouldn’t be there because no additional commentary is attached to what is said, as was the case in verse 21. Either way, what was said was, “Not you shall commit adultery.”
 
This is the seventh commandment as recorded in Exodus 20:14. Despite it being one of the Ten Commandments, it was also a teaching that was passed down by the spiritual leaders of Israel. In fact, it may be that the people didn’t even realize it was a precept of Moses. Rather, it was something taught as binding upon the people as it is in many cultures.
 
Jesus will provide insight into this teaching that will go far beyond what was either taught or considered.
 
Life application: In 1631, Robert Barker and Martin Lucas, the royal printers in London, published a reprint of the King James Bible. A copy of that reprint is now worth between $55,000 to $85,000. This is because it has become known as the Wicked Bible. Other names for it are the Adulterous Bible or the Sinners’ Bible.
 
The reason for the names is that it is based upon a mistake made by the compositors. In the Ten Commandments of Exodus 20:14, it says in the KJV, “Thou shalt not commit adultery.” However, whether truly a mistake or an intentional change, the word “not” was left out, “Thou shalt commit adultery.”
 
Along with that, Wikipedia describes a second error that was found in the print –
 
“The 1886 Reports of Cases in the Courts of Star Chamber and High Commission (which gives the Bodleian Library manuscript Rawlinson A 128 as its source) lists this as one of the ‘two grossest errors’, among ‘divers other faults’. The other is a misprint appearing in Deuteronomy 5: the word ‘greatness’ appearing as ‘great-asse’ [meaning a donkey], leading to a sentence reading: ‘Behold, the LORD our God hath shewed us his glory and his great-asse’. Gordon Campbell reports that there are no surviving copies of the book that contain the second error (‘great-asse’), but that in three of the surviving copies there is an inkblot where the missing ‘n’ would be, suggesting such a mistake may have been covered up in these copies. He also notes that, at the time of the Wicked Bible's publication, the word ‘asse’ only had the sense of ‘donkey’.”
 
Because of the lack of current evidence, some have suggested that the second error was sabotage by other printers on the surviving copies. However, when the court was held, neither of the publishers suggested the possibility of sabotage. Either way, because of the nature of the error, the king had their printing license revoked, and they were fined 300 pounds, an enormous sum at the time, equaling $72,863.42 today.
 
Considering the penalty for making an error in a printed copy of the Bible levied upon these two, what do you suppose God will do when you purposefully or negligently trifle with His word? Be sure to treat the Bible with the utmost respect it deserves.
 
Glorious God, Your word is precious and holy. May we never trifle with its sacred contents. Amen.

Matthew 5:26

Sunday, 1 December 2024
 
Assuredly, I say to you, you will by no means get out of there till you have paid the last penny. Matthew 5:26
 
“Amen! I say to you, no, not you shall come out thence until if you should pay the last kodranten” (CG).
 
In the previous verse, Jesus spoke to the disciples about agreeing quickly with one’s adversary lest an appeal be made and they be cast into prison. With that stated, He next continues with, “Amen!”
 
It is a verbal way of saying something is firm and trustworthy. Thus, it is often translated as true, assuredly, etc. With this stated, He next continues with the rest of the thought, “I say to you, no, not you shall come out thence.”
 
Once someone is cast into prison, the decision has been rendered. If there is any appeal process, that will take place, but eventually, the final matter is settled. Once it is, prison becomes the person’s set lot. This is the prerogative of any society. Society sets the boundaries and the people must live within the confines of whatever judgments are rendered.
 
In the case of Israel at the time under Roman rule, the only thing that would change the situation is next stated by Jesus. It is something all would be familiar with, which is, “until if you should pay the last kodranten.”
 
What is obvious but unstated is that a monetary penalty was set. There could be no release for a person until it was paid in full. This meant even to the last kodranten. It is a Latin word, kodrantés, derived from quadrans, meaning a quarter. It is the smallest Roman coin. It was made of copper and the value was a quarter of the Roman monetary unit known as an as. Today, it would be equivalent to a penny.
 
Jesus is making a point about the strictness of the law. Its demands are to be met. To fall short in it, including the intent of the heart or an offense against a brother, meant that punishment without mercy was to be expected. The standard is set, and only perfection is acceptable.
 
Life application: What does the New Testament say about salvation? What is the process and “timeline” given? The answer is that one believes the gospel (the process) and that person is saved by God’s grace and through the faith that took place (the “timeline”).
 
This is the opposite of the law where offenses took place and then restitution under the law was made. For example, when a person sinned in one way or another, he would acknowledge his sin and go to the temple with an offering, which would then be sacrificed for the atonement of his sin.
 
Like those of Israel, for those who come to Christ, there is already the stain of original sin, but there is not the imputation of sin from the Law of Moses. As Paul says –
 
“Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned— 13 (For until the law sin was in the world, but sin is not imputed when there is no law.” Romans 5:12, 13
 
There is the imputation of Adam’s sin (original sin) to all people. However, the law of Moses was only given to Israel. When a violation of the Mosaic code took place, sin was imputed. However, one not under the law is not imputed sin for a precept of the law.
 
For example, a person under the law was commanded to wear tassels on the corners of his garments (Numbers 15:38, 39 & Deuteronomy 22:12). To not do so was a violation of the law. However, a person not under the law could not be imputed sin for not wearing a tassel because the law does not apply to him.
 
So, whether under the law or not, a state of condemnation exists. In coming to Christ, that state is removed and life is granted. But this is before any action apart from faith in Christ is taken. In other words, as Paul says (as was noted in the previous commentary) –
 
“There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit.” 
 
This state of “no condemnation” came about without making restitution to an offended brother (as in the example of Matthew 5:23-26). It also comes apart from any remedial action under the law. Why is this? It is because Jesus has fulfilled the law. He embodies the law.
 
In His death on the cross, the law died with Him (see Colossians 2:11-15). In this act, the law (meaning whatever law stands against us, such as the law given to Adam or the law of Moses) that stood contrary to humanity can no longer be brought against us.
 
In understanding the process and the “timeline” of salvation, the fear of condemnation should be removed. This is why two particular doctrines are so damning. The first is reinserting the Law of Moses into one’s life. That is no different than asking God to reinsert the imputation of original sin from Adam –
 
“O God, I know that Jesus was born without sin and that in His death, He removed the stain of original sin from me. But I want it back. I want to earn my way out of it.”
 
In like manner, someone who turns (or returns) to the Law of Moses essentially says, “O God, I know that Jesus fulfilled the law and that its penalties can never be brought against me, but I want to be back under the law. I want to prove that I can do it all by myself.”
 
The utterly ridiculous nature of that is hard to imagine, and yet this is exactly what people do all the time.
 
The second doctrine that is so damning is when people claim that one can lose his salvation. How can one go from being “in Christ” to being not “in Christ.” There is nothing in Scripture to say how that can happen, nor is there anything in Scripture that says how such a state could be corrected again. But Paul says –
 
“Yet in all these things we are more than conquerors through Him who loved us. 38 For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, 39 nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.” Romans 8:37-39
 
Glorious God, how can we set aside the grace that has been lavished upon us and turn back to weak and miserable principals that have stood against us and only brought us condemnation? Rather, we will stand upon the Rock, our Lord Jesus Christ, trusting in His righteousness alone to carry us back to You. Thank You for the eternal assurance we possess because of His work on our behalf. Amen.
 

Matthew 5:25

Saturday, 30 November 2024
 
Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. Matthew 5:25
 
“You be quickly well-minded to your opponent, while which you are on the way with him. Lest ever the opponent, he may deliver you to the judge, and the judge should deliver you to the assistant, and into the prison, you will be cast” (CG).
 
In the previous verse, Jesus told His hearers that they should leave their gifts before the altar and go to be reconciled to their brother. Only after that should the person offering come and offer his gift. Now, He brings in a parallel thought from society to show how this precept is something that is understood even in everyday experience. He begins with, “You be quickly well-minded to your opponent.”
 
Here is a word found only once in the New Testament, eunoeó. It comes from two words signifying “good” and “consider,” “comprehend,” or something similar. Thus, it gives the sense of being well-minded or finding reconciliation. Here, Jesus is making a comparison to the previous thought:
 
First, you reconcile to your brother.
You be quickly well-minded to your opponent.
 
Just as it is on earth towards one’s opponent, so should it be towards God who watches over the state of enmity that exists between brothers. With that, He continues with, “while which you are on the way with him.”
 
These words correspond to the thought, “you leave, there, your gift before the altar, and you depart.” Both are in the process of doing something. The person in society is on his way somewhere while the one coming to the altar is on his way to presenting his gift. Again, Jesus is giving a real-life example of how things are so that the precept just stated is understandable to His audience. From there, He next says, “Lest ever the opponent, he may deliver you to the judge.”
 
In this case, the opponent is being equated to the brother who has something against the offeror of the gift at the altar. He may appeal to the Lord (being equated to the Judge in Jesus’ example) in his heart, prayers, or tears. Such a precept is found several times in the law, such as –
 
“If you ever take your neighbor’s garment as a pledge, you shall return it to him before the sun goes down. 27 For that is his only covering, it is his garment for his skin. What will he sleep in? And it will be that when he cries to Me, I will hear, for I am gracious.” Exodus 22:26, 27
 
When the Judge hears the complaint and agrees with it on behalf of the offended brother, Jesus next says, “and the judge should deliver you to the assistant.”
 
Here is another interesting new word, hupéretés. It comes from two words signifying “under” and “to row.” Thus, it is an under-rower, meaning a crewman on a boat. This term became synonymous with a subordinate who executes orders by those appointed over him. The word will be found twenty times in the New Testament, and it is variously translated as an officer, assistant, attendant, servant, or even minister.
 
The judge, ruling against the offender, hands him over to his underling to execute the judgment he rendered. In this case, Jesus says, “and into the prison, you will be cast.”
 
The point here is that Jesus is equating the life of the man with a seared conscience to someone who lives his spiritual life in this manner. Unless he changes direction and considers his ways, he is bound to be cast out of the Lord’s presence and into hell, just as the offender before the judge is cast into prison, away from those who live properly in society.
 
Life application: One can see the difference between those under the law and those in Christ. Under law, the possibility of condemnation exists for such a person who turns from what is proper and fails to heed what the law demands. However, Paul says this of the believer’s state in Christ (those in the Spirit) as opposed to those under law (those in the flesh) –
 
“There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. 2 For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. 3 For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, 4 that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. 5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 6 For to be carnally minded is death, but to be spiritually minded is life and peace. 7 Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. 8 So then, those who are in the flesh cannot please God.” Romans 8:1-8
 
The point of Jesus’ words is that unless grace is extended to the offended brother, grace will not be extended to the one who offended him. In Christ, grace is extended to the offender before he does anything. All God expects of His people is to believe the message of reconciliation that is offered through the sacrifice of Jesus.
 
Once that is accomplished, the person is sealed with the Spirit (Ephesians 1:13,14) and is granted new life. He enters the New Covenant and becomes a part of what God has offered for the salvation of the human soul. The law was a necessary step to understanding this. In seeing how life under the law is, one who is wise will then be impelled to seek out the grace that is poured out in the law’s fulfillment, meaning the finished work of Jesus Christ.
 
Heavenly Father, we come before You grateful for what You have done in Christ. You have made the first move, offering us salvation without us doing anything except believing that Jesus’ work is sufficient to reconcile us to You. And we do believe! Thank You for Jesus who alone has done such great things. Hallelujah for Jesus! Amen.

Matthew 5:24

Friday, 29 November 2024
 
leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. Matthew 5:24
 
“You leave, there, your gift before the altar, and you depart. First, you reconcile to your brother, and then, having come, you present your gift” (CG).
 
The previous verse began a thought that continues in this verse. Jesus started by saying that if someone was to bring his gift to the altar and at that time remember that his brother has something against him, then, as He next says, “You leave, there, your gift before the altar, and you depart.”
 
The idea here is that whatever the purpose of the gift, be it atonement, fellowship, etc., it is better to delay the presentation of that gift than it is to proceed in offering it. Remembering that Jesus said just a few verses ago, “For I say to you, that if not it might excel – your righteousness – above the scribes and Pharisees, no – not – should you enter into the kingdom of the heavens.”
 
The scribes and the Pharisees were concerned about externals. The appearance of their supposed piety before the people was of the highest value to them. This is seen, for example, in Jesus’ words of Matthew 23 –
 
“The scribes and the Pharisees sit in Moses’ seat. 3 Therefore whatever they tell you to observe, that observe and do, but do not do according to their works; for they say, and do not do. 4 For they bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. 5 But all their works they do to be seen by men. They make their phylacteries broad and enlarge the borders of their garments. 6 They love the best places at feasts, the best seats in the synagogues, 7 greetings in the marketplaces, and to be called by men, ‘Rabbi, Rabbi.” Matthew 23:2-7
 
Their consciousness towards the things of God and proper fellowship with others was sorely lacking. Therefore, when they came forward with a gift, it would be with their head held high and in a manner that would make everyone stop and watch. To them, the external act was what mattered. This attitude is seen in Isaiah 1:10-17, and it is what the Lord vehemently spoke against.
 
But Jesus, in accord with the word of the Lord through Isaiah (and elsewhere), told His disciples that the external act, without the right internal attitude, was to be put on hold. Leave the gift at the altar... God will not be offended! Rather, He will be pleased if “First, you reconcile to your brother, and then, having come, you present your gift.”
 
The brother had something against him. The Lord expected harmony among brothers and sincerity in the heart. As for the word translated as “reconcile,” it is found only here in Scripture, diallassó. It is derived from dia, through or thoroughly, and allasso, to change, alter, transform, etc. Thus, it means to change thoroughly. For example, one is to mentally reconcile. But that mental state can only happen when there is a harmonious agreement between the offended party and the offender.
 
This internal state of being properly prepared to approach the altar is seen in the words of David in Psalm 26. Though he doesn’t address personal conflict with a brother, he gives the sense of what it means to be right in one’s conduct before approaching the altar –
 
“Vindicate me, O Lord,For I have walked in my integrity.I have also trusted in the Lord;I shall not slip.2 Examine me, O Lord, and prove me;Try my mind and my heart.3 For Your lovingkindness is before my eyes,And I have walked in Your truth.4 I have not sat with idolatrous mortals,Nor will I go in with hypocrites.5 I have hated the assembly of evildoers,And will not sit with the wicked.6 I will wash my hands in innocence;So I will go about Your altar, O Lord.” Psalm 26:1-6
 
The implication from David’s words is that if he did the things he noted, such as sitting with idolatrous mortals, then he would not be right with God. His appearance at the altar would be unacceptable. Jesus is saying that this is true when a state of enmity existed between the offeror and someone he should be reconciled to.
 
Life application: In the instruction for the Lord’s Supper, Paul says he received his instruction from the Lord (1 Corinthians 11:23). In his instruction, he does not tell the one who has come to the table that he must depart and be reconciled to his brother first. But what he does instruct is that a right internal attitude must exist. That is found in the words, “Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of the bread and drink of the cup” (1 Corinthians 11:27, 28).
 
This examination should involve a careful evaluation of how one has acted, the things he has said that may have been unsound, unloving, or improper, one’s conduct towards others and toward the Lord, and so forth.
 
If we come to the table with an attitude that says, “I am a Christian, and I deserve this,” we have come with the wrong attitude. We have failed the Lord, we have thought and done things that were inappropriate, etc. The body of the Lord was nailed to a cross for us. The blood of the Lord was shed for our sins. His death (signified by His blood) occurred so that we could be reconciled to God.
 
To suppose that we somehow merited (or merit at this time) His sacrifice, we are deluding ourselves. The fact that Jesus died for us means that we needed Him to do so. Nothing changes after we come to Him. We are still fallen, and we continue to fail Him. It is one thing to acknowledge grace, and it is another to ignore why we were given grace.
 
Let us have a right and proper attitude as we come to the table. Let us examine ourselves. And then, when we have examined ourselves, let us eat of the bread and drink of the cup. May it be so as we remember His death until He comes.
 
Lord God, Jesus has come to restore us to You. This means we needed restoration. Jesus came to save us. This means we needed to be saved. May we never assume that we have merited or will merit what He has done. Rather, may we accept the offering as grace, understanding that grace is unmerited. It is so in our initial salvation, and it is so in our state of salvation. Thank You for the grace You have poured out on us through Jesus Christ our Lord. Amen.
 

Matthew 5:23

Thursday, 28 November 2024
 
Therefore if you bring your gift to the altar, and there remember that your brother has something against you, Matthew 5:23
 
“If, therefore, you might offer your gift upon the altar, and there you might remember that your brother – he has something against you” (CG).
 
The previous verse conveyed Jesus’ words about the strictness of God’s judgment in matters such as anger and reviling others with words like Raca and moronic. With that remembered, Jesus continues with, “If, therefore, you might offer your gift upon the altar.”
 
Everything about this conveys the idea of interacting with God. First, the word prospheró is a word generally used when referring to the offering of gifts, sacrifices, etc. In this case, it is an offering of a dóron, a gift. More often than not, the word is used when referring to gifts or offerings presented to God. Finally, the offering is offered “upon the altar.” This is specifically referring to an altar for sacrifice.
 
As such, the meaning is that a person is bringing an offering to God at the temple. The purpose of the offering depends on the type of offering. It could be for atonement, fellowship, as a freewill gift (an expression of honor), etc.
 
Regardless of the type, the person is coming before God. In such an instance, he is to be right with God. However, Jesus next says, “and there you might remember that your brother – he has something against you.”
 
There in the temple, while about to offer to the Lord, a person is taking a moment for self-examination. One can think of the words of Paul concerning the taking of the Lord’s Supper –
 
“Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of the bread and drink of the cup. 29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body.” 1 Corinthians 11:27-29
 
The Christian is now coming before the Lord to symbolically partake in the offering of Christ as his means of reconciliation with God. In essence, he is about to fellowship with God through the remembrance of Christ’s death. Although Jesus’ words in Matthew 5 are dealing with Jews under the Law of Moses, the parallel is valid.
 
Both are coming before God in anticipation of a friendly meeting. However, God is there searching the hearts and minds of His people. The Jew, coming to the altar, realizes that he has something wrong between him and his brother (meaning another Jew or even another human in general).
 
Rather than presumptuously continue with his offering, he will need to get the matter with his brother settled first. This will be seen in the coming verse. Likewise, when a Christian comes before the Lord, he needs to be in a right standing with the Lord and with those he interacts with. To not do so would then be to come forward in “an unworthy manner.” In such an instance, he would then “be guilty of the body and blood of the Lord.”
 
Before taking the Lord’s Supper, there should be a time of reflection and even confession between the person and the Lord. To not have such an attitude would be presumptuous. The result of such an attitude is explained by Paul –
 
“For this reason many are weak and sick among you, and many sleep. 31 For if we would judge ourselves, we would not be judged. 32 But when we are judged, we are chastened by the Lord, that we may not be condemned with the world.” 1 Corinthians 11:30-32
 
We are to “judge ourselves” and acknowledge that we are unworthy of the great favor of partaking in the Lord’s Supper. This does not mean, however, that we might lose our salvation. This is a matter of fellowshipping with the Lord in a right standing. When our attitude is not proper, our fellowshipping is tainted. Paul noted that in such a state, many were sick and “many sleep,” meaning they had died.
 
Life application: Remember what precipitated Jesus’ words of this verse. He has been talking about righteousness before the Lord. The scribes and Pharisees trusted in their own righteousness before God because of their adherence to the law. Jesus never told Israel that the law was unimportant or could be disobeyed.
 
However, He noted that unless a person’s righteousness exceeded that of the scribes and Pharisees, they would not enter the kingdom of the heavens. He then gave an example of past teachings on the issue of murder. He then showed that hating one’s brother or maligning him with caustic words was like murdering him in God’s eyes.
 
Now, Jesus is telling them that if their hearts are in a bad state with their brother, it is affecting their fellowship or right standing with the Lord. In bringing an offering at such a time, the offering would not be accepted by God. John explains this type of situation for us to understand how God views such things –
 
“If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? 21 And this commandment we have from Him: that he who loves God must love his brother also.” 1 John 4:20, 21
 
Lord God, You are looking at our hearts, searching us out, and finding out where our failings are. And yes, our hearts can be deep, dark places of hatred, enmity, and iniquity. Help us, O God, to search ourselves out, cleanse the impurities of our hearts, and come before You, acknowledging that only through Jesus are we worthy of fellowship with You. How thankful we are that You have sent Jesus. Amen.
 

Matthew 5:22

Wednesday, 27 November 2024
 
But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, ‘Raca!’ shall be in danger of the council. But whoever says, ‘You fool!’ shall be in danger of hell fire. Matthew 5:22
 
“And I, I say to you that all the ‘being angry’ to the brother of him groundlessly, he will be liable to the judgment. And whoever, if he shall say to his brother, ‘Raca,’ he will be liable to the Sanhedrin. And whoever, if he shall say, ‘moronic,’ he will be liable to the Gehenna of the fire” (CG).
 
In the previous verse, Jesus told His disciples that it was said to the ancients, “You shall not murder, and whoever murders will be in danger of the judgment.” He now continues with the higher standard which was not perceived by the ancients, saying, “And I, I say to you.”
 
Jesus is making an authoritative statement (And I, I say to you) concerning the state of the heart that rests behind murder. If someone murders, it is because there is already something stirring in him, a murderous intent, that causes him to act.
 
This is why there is a difference within the Law of Moses between a manslayer who kills accidentally and a murderer. For the accidental manslayer, there was the provision of the city of refuge detailed in Numbers 35.
 
Jesus’ introductory words of this verse form a teaching that expands upon what the ancients had taught. They simply cited the law and gave their evaluation. But Jesus is addressing the issue that leads to the act of murder. That is seen in the words, “that all the ‘being angry’ to the brother of him groundlessly, he will be liable to the judgment.”
 
In these words, is one word not included in all manuscripts, eiké, groundlessly. In other words, some manuscripts (and thus translations based on those manuscripts) say something like, “But I say to you that everyone being angry with his brother will be liable to the judgment” (BLB).
 
Whether this word is original or not is hard to determine. Some find it contradictory to leave out the word and then have it recorded that Jesus was angry in Mark 3:5. However, being angry and being angry with one’s brother is not necessarily the same thing. In the case of Jesus’ words now, He is telling them that the state of anger that leads to the act of murder will make one liable to the judgment.
 
Jesus was angry, being grieved at the state of the hearts of those He was interacting with in Mark 3:5. This doesn’t mean that He had murderous intent. In Ephesians 4:26, a verse citing words from the psalms, it uses the same word translated as angry here, “Be angry and do not sin.”
 
To suppose that simply being angry would make one liable to the judgment, there would then be a true contradiction in Scripture. Therefore, Jesus is not telling His hearers they cannot be angry. He is telling them that the state of anger towards a brother that could lead to murder is essentially murder, just as the act of coveting that leads to theft is essentially theft.
 
God is looking at the state of the heart. The actions that follow do not necessarily have to occur for there to be the imputation of sin. This is exactly the reason for the tenth commandment, coveting. We are not to allow our hearts to come to the state where we have the desire to do what may then be acted out. Understanding this, Jesus next says, “And whoever, if he shall say to his brother, ‘Raca,’ he will be liable to the Sanhedrin.”
 
The vocative noun rhaka is Aramaic. It is found only here in the Bible and it signifies invoking a person as empty or foolish. It is etymologically similar to the word req, empty or vain, that is used in the Hebrew Old Testament. In Judges 9:4, the word is used to describe the worthless or vain followers of Abimelech.
 
It doesn’t necessarily follow that Jesus is saying that the Sanhedrin would hold a trial for someone calling his brother Raca. Rather, He is still referring to the state of the heart. If someone calls his brother Raca, it is because he has murderous intent in his heart. If he acts out that intent, he will be liable to the Sanhedrin for having committed murder. That is then supplemented by His next words, “And whoever, if he shall say, ‘moronic,’ he will be liable to the Gehenna of the fire.”
 
The Greek word is the adjective móros. Being an adjective, it refers to the state of a moron, he is moronic. Like calling a brother Raca which can lead to a trial for murder, calling a person moronic will have the same effect. In being a murderer, he can expect not just temporal judgment, but eternal judgment as well. It is the state of the heart that leads to the act that God is evaluating.
 
As for Gehenna, it is from the Greek geenna. It describes a valley that lies west and south of Jerusalem. Because of the things that occurred there, it became synonymous with the final place of judgment where punishment is eternally meted out to the lost. The name itself is derived from gay [gahee], a valley, and Hinnom, an Old Testament proper name of a person believed to be a Jebusite.
 
Life application: The state of the heart is being evaluated by God. As noted in the previous commentary, David did things that were violations of the law. And yet, his heart was tender enough to acknowledge his wrongdoings and to be convicted for doing them.
 
God understands our limitations, and He is aware of our pressure points. We face trials, and our hearts fail in one way or another. But is our heart callous and uncaring when we do wrong, or is it tender enough to feel remorse and a desire to act differently?
 
Ultimately, God wants our hearts to acknowledge that we have sinned, even if it was only intent that was wrong in His eyes. From there, we can then say, “I know that I cannot save myself. I have been wicked in my heart, sinned in my actions, and I NEED JESUS. I believe that God sent Him to take my place in punishment and to restore me to Him.”
 
For those who think that law observance will take care of their sinful hearts and wayward actions, they are sorely deceived. This is what Jesus is trying to tell the people. To this day, so many will not pay heed. We don’t need more law. We need God’s grace in the giving of Jesus.
 
Lord God, understanding the words of Jesus concerning the state of our hearts, we can truly see how greatly we need Him to save us. We fall infinitely short of Your glorious perfection, and without Him, we stand condemned. But because He has come, we can have full restoration with You. Thank You for the wonderful assurance we possess because of Your grace, poured out upon us through Jesus. Amen.
 

Matthew 5:21

Tuesday, 26 November 2024
 
“You have heard that it was said to those of old, ‘You shall not murder, and whoever murders will be in danger of the judgment.’ Matthew 5:21
 
“You heard that it was said to the ancients, ‘Not you shall murder.’ And ‘Whoever, he shall murder, he will be liable to the judgment’” (CG).
 
In the previous verse, Jesus told the disciples that unless their righteousness exceeded that of the scribes and Pharisees, they would by no means enter the kingdom of the heavens. With that stated, He now will make points concerning God’s standard that demonstrate that mere law observance fails to address the true nature of erring before God. He begins this by saying, “You heard.”
 
The words “You heard” are a way of Jesus introducing a thought that is to be contrasted with the way things really should be (or that really are in God’s sight). In other words, what has been heard is either wrong, insufficient, lacking in some way, etc. In such instances, Jesus will later clarify or correct what has been heard. Next, He says, “that it was said to the ancients.”
 
The word “to” is inserted. Some translations say “by.” The Greek simply says, “You heard that it was said the ancients.” Thus, the English must supply what is lacking in the Greek. Whether “by” or “to,” Jesus is referring to a time in the past when instruction was given.
 
Who “the ancients” are is debated. However, Jesus is not setting Himself against Moses or the law given through him. As such, the term is not of the reception of the law, but of the explanation of the law by the scribes or teachers of the past and whose doctrine continued in the scribes and Pharisees just mentioned in the previous verse. This is more certain because the final clause of the verse will have words that are not quoted from the Law of Moses. As for what was taught to the ancients, Jesus begins with the words, “Not you shall murder.”
 
The words are found in the Ten Commandments as proclaimed to the people in Exodus 20. This is specifically the sixth commandment recorded in Exodus 20:13, lo tir’tsakh or “Not murder.” The Hebrew word is often mistranslated as “kill,” but that is not the intent.
 
Killing may or may not be sanctioned. Further, and surprisingly, it is not even the same word used when Cain killed Abel. The first time this word, ratsakh, was used was in the giving of the Ten Commandments. Thus, it is a word defined by the law itself.
 
It is used many times in Numbers 35 when dealing with the cities of refuge for the manslayer. There, it is alternatingly translated in English as “manslayer” or “murderer” based on the guilt or innocence of the offender. However, because the same word is used for both, it carries an underlying thought that whether guilty or innocent, it was a form of unsanctioned taking of human life.
 
The Greek word is phoneuó. It likewise signifies to murder, and this is what Jesus is focusing on, the act of murdering another human being. With that, He continues with, “And ‘Whoever, he shall murder, he will be liable to the judgment.’”
 
The words of this clause are not a part of the law. They are a commentary on the law. This confirms that Jesus is not referring to the words of Moses specifically but on a commentary of what the Lord stated in the giving of the Ten Commandments.
 
The commentary of the ancients, either “by” them and meaning the past teachers of the law or “to” them and meaning those who were instructed by the teachers, was that when someone murdered, he was liable to the judgment as set forth in the law. For example, in Deuteronomy 16, it says –
 
“You shall appoint judges and officers in all your gates, which the Lord your God gives you, according to your tribes, and they shall judge the people with just judgment. 19 You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous.” Deuteronomy 16:18, 19
 
There is nothing wrong with the commentary that was given by the ancients. It quotes law, and it then cites what the law expects when a violation of it occurs. However, what Jesus will show in the next verse is that God’s standard is actually stricter than what this word of instruction teaches.
 
Life application: Jesus uttered words concerning the absolutely binding nature of the law. He then said that for those who wish to be saved, meeting a stricter standard than what even the religious leaders demonstrated was necessary. He now gives examples to support His previous words. He is building a case for His hearers that mere observance of the law is insufficient to save anyone.
 
This is certain because David was an adulterer, and under his authority, he had a man murdered. And yet, he is a saved person, demonstrated by later promises found in the prophets that he would reign again in the future. Despite his failings before the law, David understood that it was not mere law observance that saved him. This is seen, for example, in his words, which are then cited by Paul –
 
“But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, 6 just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:7 ‘Blessed are those whose lawless deeds are forgiven,And whose sins are covered;8 Blessed is the man to whom the Lord shall not impute sin.’” Romans 4:5-8
 
The law demanded the imputation of sin. And yet, David speaks of the non-imputation of sin. Therefore, there was something beyond the law that brought man to that blessed state. This is what Jesus is trying to tell the people. But He is doing it from the other side of the matter, demonstrating that the demands of God are stricter than what was commonly taught within the Jewish society.
 
He is showing them that what they really needed was still ahead. Once He died in fulfillment of the law, God could then pour out His grace, the non-imputation of sin, through the precious shed blood of Christ. The teachings of Jesus were a necessary part of helping the world understand the enormity of what God in Christ would do. For those who pay heed and receive what He has done by faith, God is pleased with them and will lavish His salvation upon them.
 
Lord God, we are so grateful to You for the giving of Jesus. In Him is found total restoration for all the sins we have committed. We don’t need to work out deeds of the law to be saved. Rather, He has done that for us. Thank You for Your grace that comes through faith in what He alone has done. Yes, thank You for Jesus Christ our Lord. Amen.
 

Matthew 5:20

Monday, 25 November 2024
 
For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven. Matthew 5:20
 
“For I say to you, that if not it might excel – your righteousness – above the scribes and Pharisees, no – not – should you enter into the kingdom of the heavens” (CG).
 
In the previous verse, Jesus noted that the person who would break one of the commandments of the law, even the least of them, and he was to teach men the same, he would be called least in the kingdom of the heavens, but for the one who should keep and also teach, such a person would be called great in the kingdom of the heavens. Now, to make a point about the necessary nature of this point, He continues with, “For I say to you, that if not it might excel – your righteousness – above the scribes and Pharisees.”
 
The words of Jesus bring in the obvious truth that the scribes and the Pharisees were considered examples of the epitome of righteousness by the people. If this were not the case, there would be no reason to make such a comparison.
 
As this is the case, and as He says to His disciples that their righteousness must excel that of the scribes and Pharisees, He is noting that the righteousness of these two groups was not sufficient to obtain what He will next state. Having set those boundaries by His introductory words, He next completes the thought saying emphatically, “no – not – should you enter into the kingdom of the heavens.”
 
To clearly understand the meaning, Jesus has just said that unless the righteousness of His hearers was greater than that of the scribes and Pharisees, they would certainly not enter into the kingdom of the heavens. Therefore, by default, the scribes and Pharisees were not righteous enough to enter.
 
The very people who were considered the greatest examples of righteousness by the masses lacked the righteousness necessary to obtain what God promised. As noted in the previous commentary, Paul had said that concerning the righteousness which is in the law, he was blameless. Just prior to saying that, in Philippians 3:5, he stated that he was a Pharisee.
 
Therefore, the point that Jesus is making is that Paul, a Pharisee who was blameless before the law concerning righteousness, could not enter into the kingdom of the heavens. The reason why is found in their own writings. In Habakkuk 2:4, it says –
 
“Behold the proud,His soul is not upright in him;But the just shall live by his faith.” 
 
The Hebrew word tsaddiq is used, translated as just. The just, meaning the righteous (the word carries both connotations), are those who live by faith. To trust in one’s own merit through law observance, which is what the scribes and Pharisees did, was to nullify faith. But the Lord, through Habakkuk, said that faith is what justifies a man. Paul explains this in Romans 1 –
 
“For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. 17 For in it the righteousness of God is revealed from faith to faith; as it is written, ‘The just shall live by faith.’” Romans 1:16, 17
 
He also provides an explanation in Galatians 3 –
 
“For as many as are of the works of the law are under the curse; for it is written, ‘Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.’ 11 But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith.’ 12 Yet the law is not of faith, but ‘the man who does them shall live by them.’13 Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’), 14 that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.” Galatians 3:10-14
 
Paul clearly saw that the law only brought condemnation. Leviticus 18:5 says that the man who does the things of the law (meaning perfect obedience to the law) would live. But every person who ever lived under the law died. No person lived because of the law. Rather, they died under the law. Only Christ fulfilled the law, proving it through His resurrection and signifying that His death was in fulfillment of it.
 
Therefore, only by faith in the completed work of Jesus can a man possess the righteousness that exceeds the most meticulously faithful observers of the law, such as Paul the Pharisee was. It perfectly explains Paul’s claim to boast only in the cross of Jesus –
 
“But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world. 15 For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.” Galatians 6:14, 15
 
Circumcision, the benchmark and standard used by Paul for law observance, means nothing. As such, law observance means nothing. Only by faith in what Jesus did can we have the righteousness that allows us entrance into the kingdom of the heavens.
 
Life application: If one takes Jesus’ words as recorded in Matthew and applies them to his walk before the Lord, attempting to obtain a righteousness before the law that is greater than the scribes and the Pharisees, he is wasting his time.
 
But this is what so many do. They are duped by Judaizers and Hebrew Roots teachers who claim people must adhere to the Law of Moses in order to be saved. It is a self-condemning theology.
 
If you are truly interested in being saved, it is time for you to give up your arrogant attempts at meriting God’s favor through your own deeds and to simply trust – by faith alone – in the full, final, finished, and forever work of Jesus. Nothing else will do.
 
Lord God Almighty, You have done everything necessary to bring us back to You, justified and holy, through the giving of Jesus Christ our Lord for our sins. We trust that what He has done is sufficient to save us and to continue to save us until the day You come for Your people. Thank You, O God, for Jesus Christ our Lord. Amen.