BIBLE IN TEN

Matthew 6:18

Friday, 10 January 2025
 
so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly. Matthew 6:18
 
“That not you may appear to men fasting, but to your Father, the ‘in the secret,’ and your Father, the ‘seeing in the secret,’ He will reward you in the manifest” (CG).
 
In the previous verse, Jesus noted that when one fasts, he should anoint his head and wash his face. This is so “that not you may appear to men fasting.”
 
The point of fasting is for afflicting oneself or denying oneself for one of various reasons, but other than for health issues, it is usually centered on a spiritual matter. Thus, to have others know that you are fasting defeats the purpose of fasting. It becomes a self-centered “look at my piety” type of thing.
 
Therefore, to make oneself appear normal or even joyous then hides the fact that one is fasting, while at the same time, it keeps the people around that person upbeat. There is no reward to be gained from them or their knowing. However, God knows the intent of the heart. And so, when one is fasting it may not be known to others, “but to your Father, the ‘in the secret,’” it will be known.
 
Such things, because they are based on something that is important to the person in the presence of God, will not be unknown to Him. He is the One who reads the hearts and minds of man, as the Bible notes several times. Therefore, because He sees what is done in secret, Jesus next says, “and your Father, the ‘seeing in the secret,’ He will reward you in the manifest.”
 
As the fasting referred to here is for a spiritual matter, the one fasting can be assured that the petition that was set forth is noticed by God. It will be responded to accordingly. Saying it will be rewarded in the manifest, meaning openly, doesn’t have to mean in front of others or in a way that is recognized as such at this time.
 
Rather, if fasting is for humbling oneself because of sin, the person can be sure that the sin has been dealt with by God, and the pardon will be granted. Thus, at the judgment, there will not be sin imputed for the wrongdoing.
 
Something along these lines would fully satisfy the thought of having the purpose of fasting being rewarded openly. This appears to be exactly what was on the mind of David in Psalm 32 –
 
“Blessed is he whose transgression is forgiven,Whose sin is covered.2 Blessed is the man to whom the Lord does not impute iniquity,And in whose spirit there is no deceit.3 When I kept silent, my bones grew oldThrough my groaning all the day long.4 For day and night Your hand was heavy upon me;My vitality was turned into the drought of summer. Selah5 I acknowledged my sin to You,And my iniquity I have not hidden.I said, ‘I will confess my transgressions to the Lord,’And You forgave the iniquity of my sin. Selah6 For this cause everyone who is godly shall pray to YouIn a time when You may be found;Surely in a flood of great watersThey shall not come near him.7 You are my hiding place;You shall preserve me from trouble;You shall surround me with songs of deliverance. Selah” Psalm 32:1-7
 
A person under the law, by the very nature of the law, is imputed sin. And yet, David is stating that there is the non-imputation of sin in his case. That must have come about through a contrite heart. One can assume that David may have even fasted along with his contrition. This is the type of thing Jesus is saying now.
 
There was nothing open and external for others to see, and yet the non-imputation of sin is something that is open and evident to David. Further, it will be seen as such at the final judgment.
 
Life application: It is common for people to want to be seen and noticed. It is why many strive to be actors, politicians, etc. But people want to be noticed even beyond that. And so, we will identify ourselves by the famous people we have met. It can become a comparison party at times. “I once met the president of Uruguay.” “How cool for you. I met the Prime Minister of the UK! I got a photo with him!” “That’s great for both of you. I got to have dinner with the President of the United States!”
 
It is as if our level of importance is elevated by the important people we have met. And yet, without Jesus, we have no true and lasting importance at all. Nobody being cast into the Lake of Fire is going to brag about having met the Pope. If we want our true level of importance brought forth, we can say, “Yes, that’s great for all of you, but I met the King of the Universe – Jesus.”
 
What we did “in the secret” by believing in Jesus in our hearts is the thing that will be truly rewarded “in the manifest.” As this is so, and we know it is true, the other things we do in secret will also be rewarded openly. Let us not seek after vainglory, but rather, let us have hearts that are always geared toward pleasing the Lord.
 
How wonderful it is, O God, to have the knowledge that we are saved through the shed blood of Christ Jesus our Lord. We didn’t see Jesus die, but we believed the word that we heard. Help us to live by that same faith now as we continue our walk toward glory. Amen.

Matthew 6:17

Thursday, 9 January 2025
 
But you, when you fast, anoint your head and wash your face, Matthew 6:17
 
“And you, fasting, you anoint your head, and your face - you wash” (CG).
 
Jesus just stated words concerning how the hypocrites fast, noting that in their hypocrisy, they have received their reward. Now, instructing His disciples on how fasting should be conducted, He says, “And you, fasting, you anoint.”
 
The word aleipho, to anoint, is introduced. Of it, HELPS Word Studies says, “Anointing ... usually applied olive oil on the face, to refresh a guest. Oil was also applied to the feet to soothe and show honor (courtesy, respect). Anointing shares a "penetrating comfort" to impart strength and healing (joy).” They also say that “Anointing brought healing and relief and hence became synonymous with gladness (festivity).”
 
This is the idea behind these words of Ecclesiastes –
 
“Go, eat your bread with joy,And drink your wine with a merry heart;For God has already accepted your works.8 Let your garments always be white,And let your head lack no oil.” Ecclesiastes 9:7, 8
 
What seems contrary to the idea of fasting, which is often associated with mourning, Jesus tells His disciples that they should outwardly display a sense of joy. As noted in the previous commentary, the only fast mandated in the law was that of the Day of Atonement –
 
“And the Lord spoke to Moses, saying: 27 ‘Also the tenth day of this seventh month shall be the Day of Atonement. It shall be a holy convocation for you; you shall afflict your souls, and offer an offering made by fire to the Lord. 28 And you shall do no work on that same day, for it is the Day of Atonement, to make atonement for you before the Lord your God. 29 For any person who is not afflicted in soul on that same day shall be cut off from his people. 30 And any person who does any work on that same day, that person I will destroy from among his people. 31 You shall do no manner of work; it shall be a statute forever throughout your generations in all your dwellings. 32 It shall be to you a sabbath of solemn rest, and you shall afflict your souls; on the ninth day of the month at evening, from evening to evening, you shall celebrate your sabbath.’” Leviticus 23:26-32
 
The afflicting of the souls was inclusive of fasting. Though anointing oneself, a symbol of joy and blessing, is seemingly contrary to the idea of fasting, when taken in light of this mandate of the law, it makes perfect sense. The Day of Atonement was the day when sins were atoned for.
 
God was graciously granting a covering and, thus, a release from their sins. Though afflicting one’s soul through fasting, it was also a day of the highest joy of all. This day anticipated the cross of Jesus Christ and the permanent removal of sin. It is the day in which Christians have rejoiced over for two millennia.
 
Being the only mandated fast of the law, any other fast would pale in comparison. Thus, one’s actions on this day set the benchmark for any other fasting that would take place. Therefore, Jesus next says to each disciple to “anoint your head.”
 
This is just what Solomon pointed out as a symbol of joy and being merry. Instead of walking around morbidly, a person should shine from the joyful oil that comes even with a heavy heart or an empty stomach. Further, He says, “and your face - you wash.”
 
Unlike the hypocrites who masked their faces, looking like the pall of death had come upon them, Jesus tells them to have a clean and bright countenance. Being of a happy countenance indicates one’s belief that all is ok. In understanding that God is in control, even on days of affliction or mourning. It is a way of showing the world that one actually believes this is so.
 
Life application: If you are on social media, it is often the case that you will see people who constantly moan about their situation. They are downers who will only bring others down. They are looking for sympathy and attention.
 
There are people that will reservedly note that there is trouble in their lives but will not dwell on it. There are also people who are positive all the time, even when you know that they have had trials, they are still upbeat.
 
Everyone has a different reason for how they project themselves. But if you know that people who are upbeat in an outward fashion, even when they may be suffering, calm your soul, then think about how you can calm others by presenting a similar attitude.
 
Do your best to show a cheery side towards others. It can be infectious and, despite your own troubles, you may cheer up someone who is worse off than you. This is good, and every good deed you do in faith as a Christian will receive its reward.
 
Glorious Lord God, help us to be positive and cheerful in this world, knowing that we are saved through the precious blood of Christ. May our joy in Your salvation radiate out to others so that they will want the same joy that we possess. Help us in this, O God. Amen.
 

Matthew 6:16

Wednesday, 8 January 2025
 
“Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. Matthew 6:16
 
“And when you may fast, you be not just as the hypocrites, sullen-faces. For they mask their appearance that they may appear fasting to men. Amen! I say to you they obtain their reward” (CG).
 
In the previous verse, Jesus spoke about forgiving others. Next, He turns to another issue, beginning with, “And when you may fast.”
 
Fasting was already mentioned at the time Jesus fasted for forty days. The word signifies abstaining from food for religious or spiritual reasons. In the law, the people were to deny themselves on the Day of Atonement. This included not eating.
 
Later, there were several national days set aside as fasts based on events that took place in Israel’s history. Zechariah 7:1-7 refers to periods of fasting. Other fasts are noted in the Old Testament when the people were called to humble themselves before the Lord. In Luke 18:12, one of the Pharisees noted to the Lord that he fasted twice a week.
 
As for Jesus’ words about fasting, He continues with, “you be not just as the hypocrites, sullen-faces.” He uses the word skuthrópos, an adjective derived from two words signifying sullen and face (countenance).
 
Being plural, He is lumping all the hypocrites into one basket. They are hypocritical sullen-faces. Next, He explains why they shouldn’t be that way, saying, “For they mask their appearance that they may appear fasting to men.”
 
The verb aphanizó is used. It is derived from aphanés which means something not seen or not manifest. Thus, this verb form means to make unseen or render unapparent. To get the sense of the word, its use in James 4 may help –
 
“Come now, you who say, ‘Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit’; 14 whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes [aphanizó] away.” James 4:13, 14
 
Probably, the idea is that when people are sick or miserable (whether actual or fake), their faces are expressionless. Thus, this probably isn’t people disfiguring their face, as if in pain, but rendering it pall-like, as if in near death. Along with that would come the “Ohhh, I’m soooo hungry.”
 
The whole thing would be a show for others to see and then consider how pious the person is to suffer in such a way. Of these people, Jesus says, “Amen! I say to you they obtain their reward.”
 
These people got what they wanted, attention from men. There was no point in actually fasting at all. But more, anyone can fake fasting and walk around pretending like he hasn’t eaten. So, not only do such people lose out on any rewards for their fasting before God, they also are not intelligent enough to know that they are also losing out on a nice meal for no reason other than presenting a show before others.
 
Life application: In Zechariah 7, it says –
 
“Now in the fourth year of King Darius it came to pass that the word of the Lord came to Zechariah, on the fourth day of the ninth month, Chislev, 2 when the people sent Sherezer, with Regem-Melech and his men, to the house of God, to pray before the Lord, 3 and to ask the priests who were in the house of the Lord of hosts, and the prophets, saying, ‘Should I weep in the fifth month and fast as I have done for so many years?’4 Then the word of the Lord of hosts came to me, saying, 5 ‘Say to all the people of the land, and to the priests: “When you fasted and mourned in the fifth and seventh months during those seventy years, did you really fast for Me—for Me? 6 When you eat and when you drink, do you not eat and drink for yourselves? 7 Should you not have obeyed the words which the Lord proclaimed through the former prophets when Jerusalem and the cities around it were inhabited and prosperous, and the South and the Lowland were inhabited?”’” Zechariah 7:1-7
 
The Lord isn’t fooled by people’s external actions. He knows very well the attitude of the heart. The hypocrites of Israel should have known the words of Zechariah 7 and taken them to heart. But they only cared about doing their deeds before men. It demonstrates a complete lack of faith in the Lord. If He is the Lord, then they would know He knew their thoughts.
 
Thus, their actions demonstrated that they didn’t really believe in the Lord, or they didn’t believe that the Lord actually was capable of knowing the intent of their hearts. Either way, without faith, it is impossible to please God. Because of their lack of faith, their only reward came from showy appearances before others. What a dry and vapid existence.
 
Let us have faith that what we do and even what we think is known to the Lord. When we have such faith, we will hopefully align our actions, our words, and our thoughts with what is right in His eyes.
 
Lord God, help us to have faith, and in having faith, may we do what is pleasing to You and right in Your eyes. May we not be arrogant or hypocritical in our hearts. Instead, may what we do externally be a reflection of what is going on in us internally. Yes, Lord, help us in this. Amen.
 

Matthew 6:15

Tuesday, 7 January 2025
 
But if you do not forgive men their trespasses, neither will your Father forgive your trespasses. Matthew 6:15
 
“And if not you may forgive men their transgressions, neither – your Father – He will forgive your transgressions” (CG).
 
In the previous verse, Jesus said, “For if you may forgive men their transgressions, also your Father, the Heavenly, He will forgive you.” He now continues His words, telling what happens if the opposite is true. This begins with, “And if not you may forgive men their transgressions.”
 
In this instance, the matter concerns a transgression that is not forgiven. The context is an Israelite under the law. It has been seen that debts were to be forgiven according to the law. When a debt was not forgiven, it was a violation of the law.
 
As such, if someone were to not forgive a debt in the seventh year as required by Deuteronomy 15:1-6, they could expect that their sacrifice for sin would not be accepted by God.
 
As sinning against God is like a debt that needs to be repaid, Jesus elevates transgressions between one another to the same level, showing the true spirit and intent of the law by next saying, “neither – your Father – He will forgive your transgressions.”
 
Jesus’ elevation of the matter is like what He has done repeatedly already, particularly in Chapter 5, where He would say something like, “You have heard it said... but I say to you...” His words now follow that same elevation of a matter.
 
If someone refused to forgive a transgression, it would be handled like not forgiving a debt. Someone who would presume to come before God with a sacrificial offering for forgiveness would be treated in the same manner. No forgiveness would result.
 
Life application: Unfortunately, it is almost universal to shove these words of Jesus, spoken to Israel under the law about a matter of the interpretation of the law, into church-age doctrine.
 
If these words of Jesus are to be considered as meaning it is required for believers to forgive others unconditionally or they would not be forgiven, it would mean that salvation was based on our efforts, not the efforts of the Lord.
 
Jesus died for our sins. When we believe the gospel, we are saved. We are forgiven, at that time, for all of our sins – past, present, and future. Therefore, these words cannot be speaking of church age matters at all. The context negates 99.99% of the incorrect analyses of these words.
 
Therefore, to clear up the incorrect theology concerning forgiveness that permeates the church, a short exposition on the matter is necessary. 
 
First, forgiveness is never required unless asked for. There is no biblical example where forgiveness is required without repentance. Repentance means “to change one’s mind.” In essence, I have offended another, and now I am changing my mind towards him and asking for forgiveness.
 
Every example given by people to the contrary is taken out of context. And context is always king. 
 
1) Jesus on the cross said, “Then Jesus said, ‘Father, forgive them, for they do not know what they do’” Luke 23:34. People will say that Jesus forgave them, so you must too. First, Jesus didn't forgive them, He asked the Father to. Secondly, the sin was unintentional (“they do not know what they do”). Third, after Jesus' ascension, Peter explained what occurred and said to these same people that they must repent (change their mind about who Jesus is) or be destroyed and cut off. He even called them a “wicked generation.” Their destruction occurred 40 years later when Israel was destroyed and the Jews were dispersed, just as Jesus predicted.
 
2) “But if you do not forgive men their sins, your Father will not forgive your sins” (Matthew 6:15). As noted above and in previous commentaries, this is taken entirely out of context. The context is the time of the law, and it is speaking of matters under the law of Moses.
 
3) “And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you” (Ephesians 4:32). Again, “even as in Christ God forgave you” is the key. We had to receive Christ and believe the gospel first. Our forgiveness in Christ is potential only until we ask for it. It is only actual after that. Anything else is Universalism – a heresy.
 
4) “Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him. 4 And if he sins against you seven times in a day, and seven times in a day returns to you, saying, ‘I repent,’ you shall forgive him.’” (Luke 17:3,4). In this verse, which is Jesus speaking to Israel under the law, forgiveness clearly is based on repentance.
 
5) In a comparable passage in Matthew 18:35, people tend to only quote the forgiveness part – “So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses.” However, the entire parable is based on one getting on his knees and first asking forgiveness.
 
6) “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained” (John 20:23). Pretty clear here. Jesus’ disciples could retain the sins of others and they are not forgiven.
 
7) We are not (clearly not!) forgiven by God until we turn to Him and accept Jesus as Lord. The forgiveness is unconditional and offered to all –
 
“Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:32) /// and /// “And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses” (Colossians 2:13).
 
However, this is not in effect without turning to God through Jesus Christ. To teach otherwise is Universalism, which, as noted above, is a heresy. In other words, the forgiveness of Jesus Christ is POTENTIAL to all, but ACTUAL only to those who accept it when the gospel is believed, meaning that Christ died for our sins. In essence, “O GOD, FORGIVE ME... A SINNER.”
 
8) When one says the Lord’s Prayer concerning the forgiveness of debts, it is an acknowledgment of God as Forgiver. It is asking for that forgiveness. It, therefore, would logically be the same with those who “trespass against us.”
 
The problem with the incorrect doctrine concerning forgiveness among Christians is that they confuse the offering of forgiveness with the granting of forgiveness. According to Paul in Ephesians 4 (above), we are obligated to offer it in the manner in which it was provided to us. We acknowledged our sin, and then God forgave us.
 
Christians are not required to forgive when there is no acknowledgment by the one who sinned against us, even though the state of forgiveness (willingness to) exists. We must keep the boxes separate, or we fall into sloppy, emotion-based theology.
 
Does God hold us to a higher standard than He has set between us and Him? No.
 
Matthew 6:15 is not referring to those in the church. In Christ, we have been forgiven. Now, we are to forgive others in the manner in which we have been forgiven. That is proper church-age doctrine.
 
Glorious God, thank You for the forgiveness of sins that we have because of what Jesus has done for us. When someone comes to us, asking for forgiveness when they have sinned against us, may we be willing to forgive them in like manner. Help us in this, O God. Amen.
 

Matthew 6:14

Monday, 6 January 2025
 
“For if you forgive men their trespasses, your heavenly Father will also forgive you. Matthew 6:14
 
“For if you may forgive men their transgressions, also your Father, the Heavenly, He will forgive you” (CG).
 
The previous verse completed the words of the Lord’s prayer. With that now finished, He makes a statement that must be based on one of the thoughts in the Lord’s prayer. He begins with, “For if you may forgive men their transgressions.”
 
Because these words begin with “For if,” He is tying what He will say to what He has said, which is certainly the words of verse 12. There, He said, “And You forgive us our debts as also we, we forgive our debtors” (CG).
 
Here, however, instead of debt, He speaks of transgression, using a new word, paraptóma. It comes from two words signifying a side-slip. In other words, a fault, offense, sin, trespass, etc. Such an offense is like a debt. As noted in verse 12, the word translated as debt is opheiléma.
It was found only there and in Romans 4:4, where Paul notes that the wages of those who work are like a debt that is owed. Sinning (a transgression against God) brings about a debt that must be satisfied. Under the law, this satisfaction was through the Levitical sacrificial system, each aspect of which anticipated the coming of the Messiah.
 
So, there are debts, and there are transgressions. As for the forgiving of the transgression in this verse, the verb is subjunctive, “If you may forgive.” This makes the words conditional on what lies ahead.
 
He is saying that there may be instances where someone is called on to forgive another. If he is willing to do so, then there will be a result. In the case of being called on to forgive, and if that forgiveness is granted, then “also your Father, the Heavenly, He will forgive you.”
 
Going back to the thought of a debt from verse 12, when a debt is owed, for it to be forgiven, the obvious implication is that the one owing asked for it to be forgiven, or there was a stipulation under the law that mandated it was to be forgiven. It cannot be that the debtor is forgiven without this. That would defy the point of carrying debts in the first place.
 
One carries a debt when helping out another. However, to simply forgive every debt without a reason means there was never a debt. Rather, it was a gift from the start because calling it a debt would be contrary to what a debt is. In other words, debts would not exist in any real sense.
 
And yet, the law allowed for debts. Jesus speaks of people owing one another in His teachings, including His parables. He has already acknowledged that not paying debts has consequences. For example –
 
“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. 26 Assuredly, I say to you, you will by no means get out of there till you have paid the last penny.” Matthew 5:25, 26
 
Rather, in verse 12, and concerning debts, Jesus was appealing to the Law of Moses. In it, the holding of debts is perfectly acceptable. Further, the mandatory releasing of debts did not apply to everyone, only to those of Israel and only at a specific point in time –
 
“At the end of every seven years you shall grant a release of debts. 2 And this is the form of the release: Every creditor who has lent anything to his neighbor shall release it; he shall not require it of his neighbor or his brother, because it is called the Lord’s release. 3 Of a foreigner you may require it; but you shall give up your claim to what is owed by your brother, 4 except when there may be no poor among you; for the Lord will greatly bless you in the land which the Lord your God is giving you to possess as an inheritance— 5 only if you carefully obey the voice of the Lord your God, to observe with care all these commandments which I command you today. 6 For the Lord your God will bless you just as He promised you; you shall lend to many nations, but you shall not borrow; you shall reign over many nations, but they shall not reign over you.” Deuteronomy 15:1-6
 
This release was mandated by the law. To not do this according to the Mosaic Code would be a violation of the law itself. This is what Jesus was referring to. Jesus is now equating transgressions as a type of debt. When a transgression against another exists, there is a process that must be followed when someone asks to be forgiven for what he has done. This is the point of Jesus’ words.
 
Life application: The words of Jesus have to be taken in the context of when they were spoken. He is speaking to His disciples and teaching them concerning matters of the law. It would make no sense to say that He is speaking to the church. There was no church. The disciples had no idea there would be a church.
 
Rather, they were looking to the law and evaluating Jesus’ words based on it. They had no idea Jesus was going to die for the remission of sins. Instead, they had the Levitical sacrificial system set up for that. Taking Jesus’ words out of their intended context destroys the entire thought that is being presented.
 
Be sure to not take things out of their intended context.
 
Glorious God, may we evaluate each part of Your word in its intended context. Amen.
 

Matthew 6:13

Sunday, 5 January 2025
 
And do not lead us into temptation,But deliver us from the evil one.For Yours is the kingdom and the power and the glory forever. Amen. Matthew 6:13
 
“And not may You lead us into temptation, but rescue us from the evil. For Yours, it is, the kingdom, and the power, and the glory to the ages. Amen” (CG).
 
In the previous verse, Jesus spoke of the forgiving of debts. Now, He finishes up the prayer, beginning with, “And not may You lead us into temptation.”
 
The word here has two main meanings. The first is the negative connotation of being tempted. The other refers to being tested, as in a trial. At times the two thoughts can overlap. A temptation arises that tests the caliber of the one being tested. The prayer is to be kept from being led into such a situation.
 
In James 1, it says –
 
“Let no one say when he is tempted, ‘I am tempted by God’; for God cannot be tempted by evil, nor does He Himself tempt anyone. 14 But each one is tempted when he is drawn away by his own desires and enticed. 15 Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.” James 1:13-15
 
Here Jesus’ prayer petitions the Lord to not lead a person into temptation. The thoughts seem contradictory, but this isn’t so. There is a difference between being led along life’s path and facing temptation and actively tempting someone.
 
The Lord led Israel in the wilderness. He called Moses up the mountain, and while Moses was there for an extended time, the people were tempted to build a golden calf and worship it. God didn’t actively tempt them to do this. Rather, they were drawn away by their own desires into sin.
 
If God had fashioned the golden calf and placed it at the entrance to the camp, the situation would be different. Jesus is instructing the people to pray to avoid the process that may lead to temptation. In essence, “Lord, keep my life from bringing me to the point where I am tempted.”
 
The fact that Jesus says this indicates that praying for a life without such leading is perfectly acceptable. Understanding this, He next says, “but rescue us from the evil.”
 
This contrasts what was just said. The words “the evil” either refer to Satan, the one who tempts, or the state of falling into and acting on temptation. Either way, it is a prayer to not face such temptations, something that Job is specifically recorded as having gone through. The Lord allowed Satan to put Job through great trials of his faith. Jesus is saying that we can pray to not face such things.
 
As for the word rhuomai, translated as “rescue,” it is introduced here. It gives the sense of being drawn or pulled. It implies that danger is present and they are in need of rescue to be delivered out of it. As this is dealing with sin and its consequences, it is a petition to deliver a person from what is bringing about such a situation. Jesus next says, “For Yours, it is, the kingdom.”
 
It is an acknowledgment that God has the authority over such things and is fully capable of responding to such a prayer favorably. This doesn’t mean the response will be favorable. The Lord may allow a specific ordeal into one’s life for His own good purposes, such as when Joseph was sold off to slavery in Egypt. That served a greater purpose, and we must consider that our trials and afflictions may as well. Jesus next says, “and the power.”
 
The word dunamis is introduced here. One can see the root of our current word dynamite. It signifies power in both ability and strength. At times, it is translated as “miracle.” A miracle is something beyond the normally expected ability of someone, or that occurs beyond a normally expected result in a given event.
 
God has the power, both in capability and in strength, to effect His purposes as well as to bring about the petitions of His people if He so chooses. Lastly, Jesus says, “and the glory to the ages. Amen.”
 
The immediate purpose of granting the prayers of His people is to provide their relief as petitioned by them. But the ultimate goal of all such things is the glory of God. When such a prayer is favorably responded to, the Lord should be magnified for having delivered the response. In all things, the glory of God should be the paramount consideration in the lives of His people.
 
Life application: The second half of this verse is not found in many manuscripts. Therefore, it is not recorded in many translations. Which manuscripts are correct is hotly debated. Unless this can be definitively determined, it is best to include the words, footnoting them with the controversy.
 
To leave out something that is original, especially without footnoting it, will leave a deficiency in the word. To include it without a footnote would be to add to the word. But if it is footnoted, at least this would be known to the reader. Hence, footnoting should be used in translations if at all possible.
 
When starting a new translation of the Bible, be sure to read the preface and find out what the translators have done and why. The preface often contains such information, and it will help you know what is going on in the minds of the translators.
 
There is not normally a sinister plot to manipulate the word. However, there are times when purposeful manipulation takes place. If you are unsure of a particular translation, you can normally search the internet and get a competent evaluation of it. So, be diligent in your study of the word. When difficulties arise, research them. In the end, the more time you put into the word, the more you will get out of it as you live out your walk before the Lord.
 
Lord God, lead us on the proper path of faith, especially in knowing and rightly handling Your word. It is the tool You have provided for us to know You and to interact with You in matters of faith. So, Lord, guide us all our days as we search it out. Amen.
 

Matthew 6:12

Saturday, 4 January 2025
 
And forgive us our debts,As we forgive our debtors. Matthew 6:12
 
“And You forgive us our debts as also we, we forgive our debtors” (CG).
 
In the previous verse, Jesus included the thought of receiving one’s necessary bread as a part of the Lord’s Prayer. He now continues with, “And You forgive us our debts.”
 
The word translated as debt is opheiléma. It is found only here and in Romans 4:4, where Paul notes that the wages of those who work are like a debt that is owed. Here, the idea being presented is that sinning (a transgression against God) brings about a debt that must be satisfied. Under the law, this satisfaction was through the Levitical sacrificial system, each aspect of which anticipated the coming of the Messiah.
 
God’s holiness demands such a satisfaction to cover over wrongdoing, removing it from His presence. This is because nothing impure or defiled can enter into His presence. Understanding this, Jesus next says, “as also we, we forgive our debtors.”
Of this, Vincent’s Word Studies is probably missing the mark by saying, “The Rev. rightly gives the force of the past tense, we have forgiven; since Christ assumes that he who prays for the remission of his own debts has already forgiven those indebted to him.”
 
Jesus is not necessarily instructing the people in what has been. Rather, it appears He is instructing them in a state of life that may exist at the time of the prayer but also a state that will be. Thus, it covers all times –
 
Forgive me for this. I have also forgiven others.
Forgive me for what I may do, just as I will also forgive others.
 
The prayer shows that forgiveness of others is to be a condition for God’s forgiveness at any given time, but it also appears more appropriate as a prayer to cover life in general, not each specific occasion that arises.
 
Life application: Sin is considered a debt that must be paid. As noted, the Levitical sacrificial system was set up for that purpose. However, each aspect of it was given as a type of Christ to come. It was actually ineffective in taking away sin –
 
“For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. 2 For then would they not have ceased to be offered? For the worshipers, once purified, would have had no more consciousness of sins. 3 But in those sacrifices there is a reminder of sins every year. 4 For it is not possible that the blood of bulls and goats could take away sins.” Hebrews 10:1-4
This is one of the many points of error found in the doctrine of Judaizers, such as the Hebrew Roots Movement. They mandate that people must observe the law. Quite often their doctrine is selective in that they mandate dietary restrictions, Sabbath observance, etc. But then they ignore the sacrificial system.
However, the law is a codified whole. There is no observing it in part. It must be observed in its entirety. If Christ Jesus is the fulfillment of the sacrificial system (and He must be because they do not observe that system now), then He is the fulfillment of the entire law that demands a sacrificial system.
 
To say one must observe the dietary laws, Sabbath laws, etc., but that Jesus is the sacrifice for not observing these laws is convoluted thinking. It is a false presentation of who Jesus is and what He did. A debt for sin is owed. Jesus is the payment for all sin debt. Nothing else can satisfy the debt of sin.
And so to mandate law observance makes no sense at all. This is obviously true with Gentiles who neither received the law nor were ever expected to observe it. But it is true with Jews as well. If Jesus fulfilled the law for Israel, which He did, then when they accept Jesus, they enter the New Covenant. The mandates of the Mosaic Law are ended.
 
Put on your thinking cap! Stay away from those who mandate law observance. To attempt to merit God’s favor through the law will only lead to condemnation. All of that work... for nothing. What a sad and wasted existence.
Come to Jesus and be saved. Then, live in the grace of God that flows from His completion of the law on your behalf.
 
Lord God, help us to understand that salvation stems from You alone. You have sent Jesus to do what we cannot do. May we learn this lesson and rest in the finished work of Jesus Christ our Lord. Amen.

Matthew 6:11

Friday, 3 January 2025
 
Give us this day our daily bread. Matthew 6:11
 
“Our necessary bread, You give us today” (CG).
 
In the previous verse, Jesus referred to the coming of the kingdom and doing God’s will on earth as it is in heaven. With such petitions set forth for the glory of God, He now turns to one’s earthly need, saying, “Our necessary bread.”
 
This Greek word is found only in the Lord’s Prayer, epiousios. It is cited in both examples of the prayer in Matthew and Luke. It is a word found nowhere else in Greek literature, and so it is believed Matthew formed a word that would have given the sense of the Aramaic word Jesus would have spoken.
 
It is derived from either epi (upon), and the feminine form of eimi (existence), and thus, “needful,” or it is a form of the word epiousa, meaning next, following, etc., as in “the next day,” thus, “daily.”
 
Without anything else to go on from other Greek sources, it is hard to know which is correct. It could be that Jesus is referring to the words of Proverbs 30:8, “...supply me bread – my allotment” (CG). Thus, it would be an allotted portion to meet one’s needs.
 
Either way, saying “daily” would not be incorrect, but it then leads to forming a tautology when combined with the next words, “You give us today.” In other words, asking for the next day’s bread to be given today seems a bit forced, but when Jesus spoke in Aramaic, it may not have been understood that way. So, whether it is “next day” or “needful,” the sense is understood as what is appropriate to the day’s need.
 
With this evaluation of the word, it is to be understood that “bread” is not necessarily limited to loaves for eating. The word can signify food of any kind, bread being a metaphor for one’s food (see 2 Thessalonians 3:12). Jesus also uses the word to signify Himself as the Manna from heaven, the Bread of life, in John 6.
 
The bread of this prayer then is probably being used as in Proverbs 30 to signify what is needed for a person to have his daily sufficiency for life, without want but also without extravagance.
 
Life application: By reviewing this difficult word, and then comparing it with the words of Proverbs, we may get a fuller sense of why Jesus included this in His model prayer –
 
“Two things I request of You(Deprive me not before I die):8 Remove falsehood and lies far from me;Give me neither poverty nor riches—Feed me with the food allotted to me;9 Lest I be full and deny You,And say, ‘Who is the Lord?’Or lest I be poor and steal,And profane the name of my God.” Proverbs 30:7-9
 
The Lord’s Prayer so far has focused on glorifying God. In calling to memory the words of the Proverbs, Jesus would then be continuing that thought. He is telling His disciples to ask for what they need so that they can continue to glorify God, as stated in Proverbs 30:9.
 
And this is what we should do in our lives as well. Some people can handle great wealth and continue to glorify God. Some people can handle fame and do so as well. However, for others, such things may become a snare that causes them to fall (see 1 Timothy 3:6). Therefore, to ask God to deliver to us what we can handle without being ensnared by greed, pride, etc., is the right thing to do.
 
Let us endeavor to never allow any such thing to cause us to diminish the glory of God in the eyes of others.
 
Lord God, we are so easily pulled away from focusing our eyes, hearts, thoughts, and affections on You. Help us to be kept free from temptation or misdirection. May we walk on the straight path as we pursue You all our days. Help us in this, O God. Amen.
 

Matthew 6:10

Thursday, 2 January 2025
 
Your kingdom come.Your will be doneOn earth as it is in heaven. Matthew 6:10
 
“Your kingdom – it come. Your will – it be done as in heaven, even upon the earth” (CG).
 
In the previous verse, Jesus began His words concerning the manner of prayer that is appropriate. He continues that example with “Your kingdom – it come.”
 
There are various views on what Jesus is referring to here. Several are 1) The spiritual kingdom of God ruling over all people, 2) the literal millennial reign of God in Christ that the Jews expected would come immediately, 3) the Lord ruling over all the nations of the world with them subject to His laws (which is similar in thought to the millennial reign but generally held by those who dismiss a millennial reign with Israel as chief of the nations).
 
A kingdom implies one is reigning as a king. When Paul speaks of the kingdom, it means that Christ is ruling as King. That is to be taken as an axiom. For example –
 
“He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, 14 in whom we have redemption through His blood, the forgiveness of sins.” Colossians 1:13, 14
 
Therefore, it cannot be dismissed that Christ is the King of the church. However, the church is a spiritual entity. This probably does not encompass what Jesus is referring to. He is speaking about the rule of the Father (Your kingdom – it come).
 
Paul speaks elsewhere of the “appearing of His kingdom” (2 Timothy 4:1) and being preserved for “His heavenly kingdom” (2 Timothy 4:18). Likewise, because of Old Testament prophecies, the Jews anticipated a literal kingdom on the earth from which the Messiah would reign.
 
In fact, that was the last question His disciples asked Him about in Acts 1:6. Jesus didn’t tell them that wasn’t coming. Instead, He implied that it was coming, but that they had something else to do in the meantime. The book of Acts then describes that “something else” as the church began to develop. In this process of developing the church, it says –
 
“And when they had preached the gospel to that city and made many disciples, they returned to Lystra, Iconium, and Antioch, 22 strengthening the souls of the disciples, exhorting them to continue in the faith, and saying, ‘We must through many tribulations enter the kingdom of God.’” Acts 14:21,22
 
And so there is a kingdom now with Christ ruling which we have been conveyed into. There is the literal fulfillment of that kingdom yet ahead for us as well at the rapture. There is a millennial kingdom that also lies ahead. Finally, there is the ultimate fulfillment of the kingdom idea as explained by Paul in 1 Corinthians 15 –
 
“Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. 25 For He must reign till He has put all enemies under His feet. 26 The last enemy that will be destroyed is death. 27 For ‘He has put all things under His feet.’” But when He says ‘all things are put under Him,’ it is evident that He who put all things under Him is excepted. 28 Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.” 1 Corinthians 15:24-28
 
This ultimately is the future kingdom Paul speaks of elsewhere. We are a part of it now spiritually, but it is realized in stages. At the same time, other kingdom concepts are being worked out, such as the millennium. As this is true, Jesus’ words about the Father’s kingdom, “it come,” must encompass all of these.
 
In other words, it is a general statement concerning the ruling authority of God at all times. It is a petition that in whatever dispensation man finds himself, and in whatever aspect of His kingdom we currently exist, we should pray that it be a part of our existence at that moment and into the future. That then actually parallels the next thought, “Your will – it be done.”
 
It would be unheard of to expect this to be speaking of some unspecified time in the future, such as the coming millennial reign. Rather, it is a right now and forever statement. The church is in the kingdom right now, even if it is a spiritual entity. Those in the church will be a part of a literal kingdom in the future. Israel will be at the head of the nations in an established kingdom in the millennium. And so forth.
 
In each of these outcroppings of God’s redemptive plan, those who are a part of what is going on are to desire God’s will to be done “as in heaven, even upon the earth.” Until the final heavenly kingdom spoken of by Paul in 1 Corinthians 15 is fully realized, it should be the prayer of God’s people to desire that what is occurring on earth should be as it is in God’s heavenly kingdom at all times.
 
Life application: Jesus’ words are to Israel while under the law. It was during the time of the law that the millennial kingdom was promised. Therefore, it cannot be that Jesus’ words are speaking only of the church. In fact, the disciples at that time had no idea a church age was coming, as noted in Acts 1:6. They were anticipating a literal kingdom to come right away.
 
Therefore, Jesus’ words must be inclusive of that. But their lack of understanding of the other things God was doing does not negate that those things exist or would come to pass. Therefore, the prayers of God’s people are that what God has planned is what should come about, even if we do not have a full understanding of it.
 
Now that the Bible is complete, we have the fuller picture they lacked, but the truths remain the same. We should pray for the millennial kingdom’s coming. We should pray for the literal kingdom for the church to come (rapture ahead... whoo hoo!). We should pray for the ultimate kingdom of God to be realized when “God may be all in all.” As this is so, let us pray about it...
 
Lord God, we pray that Your kingdom comes. We also pray that Your will be done, on earth just as it is in heaven. We pray that You, as our King, will lead us into Your heavenly kingdom where we can experience what we now can only anticipate. We pray for Israel to open her eyes to Your Messiah, Jesus, so that He can exercise His rightful rule over them as a nation as they lead the nations during the millennium. Lord God, we pray for these things that You may be glorified in Your people. Amen.

Matthew 6:9

Wednesday, 1 January 2025
 
In this manner, therefore, pray:
Our Father in heaven,Hallowed be Your name.
Matthew 6:9
 
“Therefore, thus you – you pray: ‘Our Father, the ‘in the heavens,’ it be hallowed – Your name” (CG).
 
In the previous verse, Jesus said that the Father knows what you need before you ask Him. Therefore, rather than focusing on the needs, focusing on other things is appropriate. When these are the main words of one’s prayer, it demonstrates proper priorities exist. And so, Jesus begins with, “Therefore, thus you – you pray.”
 
The meaning of the word thus is that this is a model prayer, meaning, “in this manner.” However, Luke more precisely says, “When you pray, say...” This would then indicate a repetition of Jesus’ words. Either way, the substance is what should be focused on. Understanding that, He begins the prayer, saying, “Our Father.”
 
The idea of God as the Father is one that takes on several connotations in Scripture. He is the Father of creation and, thus, humanity. He is the Father of Israel (Exodus 4:22). He is the Father in the sense of love, discipline, sanctuary, and so much more. In this case, Jesus is speaking to His disciples within the context of the community of faith.
 
This appears more certain based on what it says in John 8 –
 
“Jesus said to them, ‘If God were your Father, you would love Me, for I proceeded forth and came from God; nor have I come of Myself, but He sent Me. 43 Why do you not understand My speech? Because you are not able to listen to My word. 44 You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it. 45 But because I tell the truth, you do not believe Me. 46 Which of you convicts Me of sin? And if I tell the truth, why do you not believe Me? 47 He who is of God hears God’s words; therefore you do not hear, because you are not of God.’” John 8:42-47
 
It is doubtful Jesus would extend His word here to those of Israel who were not truly a part of the community of faith. With that noted, He next says, “the ‘in the heavens.’”
 
In other words, it is an affirmation that this is not an earthly father. Nor is it a symbolic father, such as a priest (as in Judges 17:10). The words are a prayer to the One in heaven with whom a filial bond exists because of faith. Because of this bond, which rightly calls out for a son to humble himself before his Father, Jesus next says, “it be hallowed – Your name.”
 
Here, Jesus introduces the verb hagiazó, to hallow, into Scripture. Strong’s Lexicon says the word “means to sanctify or make holy. It involves the act of setting something or someone apart for a sacred purpose or dedicating them to God. In the New Testament, it is used to describe the process by which believers are made holy through the work of the Holy Spirit, aligning them with God's will and character. It also refers to the consecration of objects or places for divine use.”
 
In this case, it is a hallowing of the name of the Father, treating it with absolute holiness as well as expecting it to be treated in this manner by others. Of this hallowing of His name, some scholars try to insert the idea of the Trinity into Jesus’ words. This does not seem like a sound approach to what Jesus is saying.
 
The concept of the Trinity, though a valid doctrine in Scripture, was not yet developed at this time. Rather, the term Father is being used as an appellation or designation of God in general. This would be in accord with Paul’s words of 1 Corinthians 8:6, which say, “yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live.”
 
It is true that there is God the Father within the Trinity, but the words here refer to God, the Father of the community of faith. As such, Paul’s words there and elsewhere are not to be taken as a separation between God and Jesus, as if Jesus is not God, but a distinction within the Godhead.
 
As a way of grasping this, a human government might be considered a fatherly entity. Of it, someone might say, “We have one father (the various branches of authority) ruling over us and one office of propaganda to establish us.” A distinction is made within the government even though the office of propaganda expresses the entirety of the government’s decisions conveyed to the people.
 
Life application: When discussing the nature of God, or when evaluating statements about God that are recorded in Scripture, care needs to be taken to ensure that we do not stray from what is explicitly expressed elsewhere.
 
For example, in the Bible, it is explicitly stated that there is a Father who is God. However, it is also explicitly stated that the Son is God and that the Spirit is God. And more, it is clearly seen that the Father is not the Son and the Father is not the Spirit, nor is the Son the Spirit. As these things are explicit, we cannot deny the concept of the Trinity without falling into heresy.
 
As this is so, then when verses seem to separate Jesus from God (as may be wrongly implied from 1 Corinthians 8 above), we must strive to understand what Paul is saying. Jesus is clearly expressed elsewhere as God and yet He is referred to in addition to God in that verse. Therefore, Paul is teaching us something about the functioning within the Godhead.
 
It is our duty to accept what the Bible explicitly teaches and then to work within that framework to understand the nuances of words that are affected by those explicit references. When we do this, we will keep from error or outright heresy.
 
Lord God, we can get easily confused or even led astray by evaluations of Your word that are not in accord with what is clearly revealed. Because of this, we pray that You lead us to sound instruction through teachers and commentaries that are in accord with what is correct. Please keep us from error as we consider who You are and what You have revealed to us in Scripture. Amen.
 

Matthew 6:8

Tuesday, 31 December 2024
 
“Therefore do not be like them. For your Father knows the things you have need of before you ask Him. Matthew 6:8
 
“Therefore not you resemble them, for your Father, He has known, what you have need before you ask of Him” (CG).
 
The previous verse gave Jesus’ words concerning using stammer-speak in one’s prayers. Now, to continue that thought, he says, “Therefore not you resemble them.”
 
The words are a logical continuation of what Jesus just said. The ethnicities called out words simply for the sake of calling them out. They repeated themselves, figuring their multiplication of words would somehow have an additional effect. An example of this is noted in 1 Kings –
 
“So they took the bull which was given them, and they prepared it, and called on the name of Baal from morning even till noon, saying, ‘O Baal, hear us!’ But there was no voice; no one answered. Then they leaped about the altar which they had made.27 And so it was, at noon, that Elijah mocked them and said, ‘Cry aloud, for he is a god; either he is meditating, or he is busy, or he is on a journey, or perhaps he is sleeping and must be awakened.’ 28 So they cried aloud, and cut themselves, as was their custom, with knives and lances, until the blood gushed out on them. 29 And when midday was past, they prophesied until the time of the offering of the evening sacrifice. But there was no voice; no one answered, no one paid attention.” 1 Kings 18:26-29
 
The priests of Baal called out again and again and acted like modern charismatics as they jumped around the altar. They also cut themselves. This is not unlike what many in the RCC do in places around the world (such as the Philippines), flagellating themselves until they bleed during Easter time. Rather than such nonsense, Jesus next tells them, “for your Father, He has known, what you have need before you ask of Him.”
 
This begs the question, if God has known (the verb is in the perfect tense) what you need before you ask of Him, then why do we need to ask of Him? The answer is the same as any other such thing. God knows that we need to be saved, but He doesn’t just save us because the need exists. Rather, we must believe and receive His salvation through faith, calling on the name of the Lord.
 
Likewise, it would be unreasonable for believers to walk around getting everything they need simply because the need exists. Such a notion is presumptuous, arrogant, and dismissive of what a relationship between parties entails.
 
Rather, God expects us to make our prayers known without any fanfare or hoopla and to then wait upon His response in His own good timing. As an example of this respectful attitude, the account in 1 Kings 18 continues –
 
“And it came to pass, at the time of the offering of the evening sacrifice, that Elijah the prophet came near and said, ‘Lord God of Abraham, Isaac, and Israel, let it be known this day that You are God in Israel and I am Your servant, and that I have done all these things at Your word. 37 Hear me, O Lord, hear me, that this people may know that You are the Lord God, and that You have turned their hearts back to You again.’38 Then the fire of the Lord fell and consumed the burnt sacrifice, and the wood and the stones and the dust, and it licked up the water that was in the trench. 39 Now when all the people saw it, they fell on their faces; and they said, ‘The Lord, He is God! The Lord, He is God!’” 1 Kings 18:36-39
 
Elijah merely spoke out his prayer (he “said”) and waited on the Lord. There was no stammer-speak. Rather, he acknowledged the Lord as God, that his prayer was in accord with the word of the Lord, and that the Lord had the power and ability to do what he asked. With that uttered, the Lord responded.
 
Our prayers should likewise be prayers of faith, knowing that if He responds, it is according to His will and His timing. We are to simply wait upon Him.
 
Life application: How often do people’s prayers border on blasphemy, right in services that come on TV? People misquote the Bible in their prayers, they snap their fingers and make claims of God, such as, “I claim healing in Jesus’ name.” They call out for prosperity that is not spiritual but carnal. They use the name of Jesus as a talisman for benefit and not as a source of glorifying God.
 
We must strive to not get caught up in such things. It is true that we are physical beings with physical needs, but God may have a purpose for our afflictions. To claim healing for something when it is not God’s will is then an implicit attempt to thwart God’s will.
 
We may not understand the reason for financial trials, physical afflictions, loss through death, or other such things that profoundly affect our lives, but we should never question God’s goodness through these trials. The universe, after all, does not revolve around us. Let God be God. Trust that His plan is perfect and that what He does is perfectly in accord with that perfect plan.
 
Lord God Almighty, it is not always easy for us to accept the difficult events that come about in our lives. But we do trust that You knew they were coming, that they are a part of Your unfolding plan, and that You will see us through to a good end because of our faith in Jesus. Comfort us in our afflictions and give us the ability to praise You through every storm. Amen.

Matthew 6:7

Monday, 30 December 2024
 
And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words. Matthew 6:7
 
“And praying, not you shall stammerer-speak just as the ethnicities. For they think that in their verbosity they will be heard” (CG).
 
In the previous verse, Jesus spoke about the appropriate way to pray, meaning by doing it in secret. Now, He provides another example of how not to pray, beginning with, “And praying, not you shall stammerer-speak.”
 
It is a word found only here in Scripture, battalogeó. The word is said to be from battos, a proverbial stammerer, and logos, word or speech. As such, it signifies to stutter or prate tediously. Some identify the first half of the word as coming from the Aramaic word battah, meaning idle or vain. Thus, translations will say something like the NKJV, “vain repetitions.”
 
Either way, the point is made. People are not to just babble out prayers as if they become more important by the many words or repetitions that come forth. As Jesus says, this is “just as the ethnicities.”
 
He uses the word ethnikos, ethnicities. Of this word, Strong’s Lexicon says –
 
“In the first-century Greco-Roman world, the term ‘ethnikos’ was used to distinguish between Jews and non-Jews. The Jewish people were set apart by their covenant with God, marked by practices such as circumcision, dietary laws, and Sabbath observance. Gentiles, or ‘ethnikos,’ were those who did not follow these practices and were often seen as outsiders to the faith community. The early Christian church grappled with the inclusion of Gentiles, as seen in the Jerusalem Council (Acts 15), which addressed how Gentile converts should be integrated into the predominantly Jewish Christian community.”
 
Thus, the word refers to any of the ethnic groups of the nations separate and distinct from the Jewish nation. Hence, it is translated at times as pagans, heathen, nations, Gentiles, etc. The word ethnicities is a direct translation into modern English, the word being the etymological ancestor of our modern word. Of these people, Jesus next says, “For they think that in their verbosity they will be heard.”
 
Here is another word found only this one time in Scripture, polulogia. It is a singular noun derived from polus, much or many, and logos, word or speech. The word verbosity rightly translates this word. However, by using the two Greek words as a basis for a new word, someone could be inventive and say polylog or the plural polylogs.
 
Such a word would be a nice addition to the English language to describe many in the church today. Charismatics and Pentecostals are famous for such prayers. But this type of behavior is not exclusive to them. It is fashionable in many other churches and denominations to continuously repeat words and phrases. Watching Christian TV might lead someone to think their video was broken because the same thing is repeated ad nauseam at times.
 
Because Jesus says, “For they think that in their verbosity they will be heard,” He is indicating that this type of prayer is perfectly pointless. If something is prayed to God only once, it will be received by Him. Babbling repetition has no more effect than the first prayer that was uttered to Him.
 
Life application: Repetition can be a good thing for learning and memorizing. However, if something is continuously repeated too often or in too short of a time, it can become an annoying distraction. And yet, for some reason, when people pray, that principle is tossed out the window.
 
It is as if shouting out repetitive words or phrases somehow makes people think they will be perceived as more holy than others or maybe more in tune with God. However, Jesus says that just the opposite is true when He equates this conduct to the ethnicities.
 
As the church is now the focal point for proper worship of God, why would we bring the bad habits of the past into our worship of the Lord now? Instead, there should be an attitude of respect, honor, and glorification of God when we speak to Him. To inanely babble off repetitions to Him is actually demeaning because we make it seem as if He is too dull to get our prayers the first time.
 
Let us not find ourselves with this type of attitude. Instead, all things should be done in proper order and in a manner that acknowledges His ability to adequately receive and process our prayers without overloading the spiritual airwaves with our polylogs.
 
Lord God, may the words of our mouth be pleasing and acceptable to You at all times. May our prayers to You be respectful and honoring of You. Help us in this, O God. Amen.