BIBLE IN TEN

Matthew 5:43

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

Matthew 5:42

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

Matthew 5:41

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

Matthew 5:40

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

Matthew 5:39

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

Matthew 5:38

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

Matthew 5:37

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

Matthew 5:36

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

Matthew 5:35

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

Matthew 5:34

Monday, 9 December 2024
 
But I say to you, do not swear at all: neither by heaven, for it is God’s throne; Matthew 5:34
 
“And I, I say to you, not swear atall, either in the heaven, for it is God’s throne” (CG).
 
In the previous verse, Jesus noted that in the law it says that one should not perjure and that oaths were to be performed. However, Jesus now says, “And I, I say to you, not swear atall.”
 
Here is the first use of the word holós. It signifies wholly or altogether. When preceded by a negative, it signifies “atall” which, yes, is an English word that matches the Greek exactingly. The other three uses of the word will be by Paul in 1 Corinthians.
 
Rather than making vows, Jesus says to refrain from making them. However, someone might consider this as contradictory. In Deuteronomy 6:13, it says, “You shall fear the Lord your God and serve Him, and shall take oaths in His name.”
 
Someone could say that Jesus is contradicting what Moses taught. It could also be argued that He was rewriting the law rather than fulfilling it. But this is not so. Jesus continues His words with, “either in the heaven, for it is God’s throne.”
 
This is the first of five things Jesus says you are not to swear by. In this case, the word en, in, is used to indicate instrumentality as in “by heaven.” We use it this way at times, such as, “I swear in my dad’s name.”
 
Each of those five things is a part of creation. At times, an oath, adjuration, or vow is required. When it is, then it is to be made solely in the name of the Lord. This is evidenced by Jesus responding to such an adjuration in Matthew 26 –
 
“And the high priest arose and said to Him, ‘Do You answer nothing? What is it these men testify against You?’ 63 But Jesus kept silent. And the high priest answered and said to Him, ‘I put You under oath by the living God: Tell us if You are the Christ, the Son of God!’64 Jesus said to him, ‘It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.’” Matthew 26:62-64
 
Further, Paul makes such oaths in his epistles quite a few times, such as in Romans 1:8 where he calls God as his witness. Rather, anything less than an oath in His name would be idolatry, elevating something created to a level of prominence that belongs to God alone.
 
Jesus will continue with His list of things not to swear by in the coming verses.
 
Life application: There are many in Christian circles who refuse to make a vow, even in the name of the Lord, based on this verse. This is based on a faulty interpretation of what Jesus is saying.
 
If a matter requires an oath, such as in a courtroom, the oath is only to be made in the name of the true God. As He finishes this thought, Jesus will tell what the normally expected type of guarantee is to be. It is a precept that is repeated several more times in the New Testament, including by Paul.
 
Be sure to keep things in context and to fully consider the entire matter that is being addressed when coming to decisions about one’s doctrine and life conduct.
 
Lord God, help our words to be always truthful so that people can rely on them without ever questioning our sincerity and without calling our relationship with You into question. May all those we interact with consider us as faithful people whose words can always be trusted. Amen.
 

Matthew 5:33

Sunday, 8 December 2024
 
“Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform your oaths to the Lord.’ Matthew 5:33
 
“Again, you heard that it was said to the ancients, ‘Not you shall perjure, and you shall render to the Lord your oaths’” (CG).
 
In the previous verse, Jesus spoke about divorce and the consequences of it. Now, He continues to cite references to the law and then provide stricter interpretations of them that must be considered for one to be right in God’s eyes. He begins the next such reference with, “Again, you heard that it was said to the ancients.”
 
As before, it is debated if the words should say “by the ancients” or “to the ancients.” The latter is probably correct, but either way, a point of law was conveyed long ago that had been taught and interpreted throughout the years.
 
Jesus is preparing to give an analysis of it from God’s perspective. First, however, He must state the precept. Therefore, He cites it, saying, “Not you shall perjure.”
 
The Greek word is found only here, epiorkeó. It signifies “upon oath.” Thus, it means to swear falsely and thus perjure. This is a point of law found in Leviticus 19:12 –
 
“And you shall not swear by My name falsely, nor shall you profane the name of your God: I am the Lord.”
 
Because profaning the name of the Lord is tied in with swearing falsely in this verse, it then bears on the words of the third commandment as well –
 
“You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes His name in vain.” Exodus 20:7
 
When one makes an oath, he is swearing to the truth of a matter. However, to make an oath other than in the name of the Lord would be a form of idolatry. Jesus clarifies this later in Matthew –
 
“Woe to you, blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obliged to perform it.’ 17 Fools and blind! For which is greater, the gold or the temple that sanctifies the gold? 18 And, ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obliged to perform it.’ 19 Fools and blind! For which is greater, the gift or the altar that sanctifies the gift? 20 Therefore he who swears by the altar, swears by it and by all things on it. 21 He who swears by the temple, swears by it and by Him who dwells in it. 22 And he who swears by heaven, swears by the throne of God and by Him who sits on it.” Matthew 23:16-22
 
One can see the severity of trifling with the making of oaths. To do so in anything less than the name of the Lord is to defile the name of the Lord. But to make an oath in His name and then to not uphold the oath likewise profanes His name. Understanding this, Jesus continues with, “and you shall render to the Lord your oaths.”
 
This idea was summed up by Moses with words found in Deuteronomy –
 
“That which has gone from your lips you shall keep and perform, for you voluntarily vowed to the Lord your God what you have promised with your mouth.” Deuteronomy 23:23.
 
The law set forth a standard for the people. Their failure to meet that standard is evident throughout their history because they, as a nation, vowed to be obedient to the Lord, something that almost never took place in their recorded history.
 
Jesus will express His thoughts on the issue of making oaths in the next few verses.
 
Life application: God expects us to keep and perform the words of our mouths. But that must be taken in its proper light. If someone makes a vow to spend his life as a Buddhist monk but later hears the gospel and receives it, then it would be impossible to keep the vow and also honor the Lord through his new life in Christ.
 
Therefore, that vow cannot stand. This is true with any vow that has been made prior to coming to Christ that would contradict one’s new life in Christ. There has to be a priority in our lives, the highest of which is allegiance to God through our new lives in Christ.
 
If two women were to get married, something legal in society today, and one of them was to come to believe the gospel, she could not remain married to her partner and be obedient to Christ. The marriage must legally end and the new life in Christ must be the priority henceforth.
 
In Christ, all things are new. We will not be held accountable for keeping oaths that are contrary to our life in Christ. If they were, they were sinful to start with and all sin has been atoned for through receiving Him. Let us remember that Jesus must be where our eyes are fixed as we seek out God through this wonderful Savior!
 
Lord God, may our lives be wholly dedicated to following You. Old things are gone. Our previous lives are behind us. May we steadily strive for this higher calling to which we have been called. To Your glory, we pray. Amen.
 

Matthew 5:32

Saturday, 7 December 2024
 
But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery. Matthew 5:32
 
“And I, I say, to you that whoever if he shall dismiss his wife, except a word of harlotry, he makes her commit adultery. And whoever if ‘her having been dismissed’ he shall marry, he commits adultery” (CG).
 
In the previous verse, Jesus cited the words of Moses concerning giving a woman a certificate of divorce. Having said that, He next says, “And I, I say, to you.”
 
As with Matthew 5:28, almost all translations say either “But I say” or “However, I say.” This then sets Jesus’ words against those of Moses. But this is not the intent at all. Moses said what he said under inspiration from the Lord. It cannot be that the Lord would now contradict or argue against what was previously written.
 
Rather, and as seen in the previous commentary, Jesus told the people that Moses allowed for divorce because of the hardness of their hearts. This means that God knew that the people would rebel against Him even more than they did if they were not given this allowance.
 
However, Jesus now explains what the standard of God actually is, not by contradicting Moses (But), but through an additional explanation of how God perceives such things (And). Understanding this, He next says, “that whoever if he shall dismiss his wife.”
 
To dismiss means to send her away through divorce. As seen, the law in Deuteronomy said that this could be done for a “word of nudity,” meaning some type of shame that caused the husband to no longer want her. As nothing more specific was cited in the law, it became common for divorce to be allowed for almost any reason. However, Jesus next says, “except a word of harlotry.”
 
Jesus uses the word parektos, translated as except. The meaning then is that there is but this one exception which is noted as a word. The idea of a “word” is that of a matter. The man finds out that the woman has played the harlot and he resolves to dismiss her because of that. This is the only exception allowed by God’s exacting standard.
 
As for the word porneia, translated as harlotry, it signifies “to sell off.” Thus, it speaks of surrendering oneself from sexual purity, meaning it refers to marital unfaithfulness. With this one exception identified, Jesus says that through any other reason for divorce, “he makes her commit adultery.”
 
In other words, the woman has not been unfaithful, but because of the actions of the man in dismissing her, he is actually causing her to be an adulteress. To God, the union did not have a sufficient reason for it being ended. But without such a sufficient reason, it means that to Him, it is still considered a legal union.
 
A piece of paper doesn’t change the reality of the state between the two. To further clarify the matter, Jesus finishes the verse with, “And whoever if ‘her having been dismissed’ he shall marry, he commits adultery.”
 
The woman, having been dismissed by her husband for a reason that is insufficient in the eyes of God, is now to be considered an adulteress. As such, the person who marries her is committing adultery with her. God still sees the original union in the light of Genesis 2:24 –
 
“Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.”
 
As this is so, then anyone coming into this union from the outside is violating the union that was first acknowledged as binding by God. One can see why Jesus’ initial word should be “And” not “But.” Jesus is speaking with the authority of God because He is God incarnate.
 
He is explaining what is and is not appropriate based on Scripture. But He is doing it from more than an interpretive angle. He is setting forth the standard of God, something only God can do.
 
Life application: Jesus has spoken forth the standard concerning marriage. He has given one exception for divorce which is sexual immorality (translated as harlotry above) on the part of the spouse. This excludes divorces for any other reason. As such, the marriage is expected to be honored regardless of any other situation that has arisen.
 
This is so contrary to the allowances in society that it seems impossible to imagine, but it is what the word has set forth. As noted, Paul gives his own thoughts on such things in 1 Corinthians 7. What he says there should be taken into consideration as well. But the idea of divorce should be repugnant to Christians, not an option that is always available because the spouse doesn’t measure up to one’s standards in some way or another.
 
May we be faithful in our marriages, and may we faithfully honor the spouse we chose, thereby honoring God who set forth the idea of marriage at the beginning of man’s time on earth.
 
Lord God, we are so grateful for Jesus who has cleansed us from all impurity. Each of us has been unfaithful in so many ways. Our eyes look to things they shouldn’t, and our hearts are easily turned away from the right path. Without Jesus, where could we go from our sins? But because of Jesus, there is a cleansing fountain always there to restore us to You. Thank You for Jesus. Amen.