BIBLE IN TEN

Matthew 7:15

Monday, 10 February 2025
 
“Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. Matthew 7:15
 
“And you caution from the false prophets who – they come to you in clothes of sheep, and inwardly they are wolves – rapacious” (CG).
 
In the previous verse, Jesus explained concerning about the narrow gate and the compressed path that leads to the life. He now begins another thought with the words, “And you caution from the false prophets.”
 
Jesus uses the word pseudoprophétés. It is derived from pseudés, false, and prophétés, prophets. Thus, “false prophets” is a direct translation. Jesus said to have caution from, meaning watch and stay away from, the false prophets. He next says of them, “who – they come to you in clothes of sheep.”
 
Jesus introduces the probaton, sheep, to the New Testament. Let’s be honest. Sheep are cute. Their hair is soft, white, and fluffy, especially when they are young. Their faces make them look innocent, they bleat soothing noises, and their demeanor is almost always pleasant. Along with that, they graze. They don’t harm anything in their consumption of food.
 
False prophets come with such appearances and demeanor as well. Their words will be soothing, and one’s ears will be tingled by them. Their message appears appealing and not harmful. However, Jesus says of the false prophets that they are deceiving, “and inwardly they are wolves – rapacious.”
 
The word esóthen, inwardly, is introduced here. It speaks of the mind or soul of the person. The physical body, appearance, and outward projection are like a sheep. And yet, Jesus says they are lukos, wolves.
 
The word lukos is from leukos, white, bright, brilliant, etc. This is from their whitish hair. Wolves are devourers. They kill prey and eat it, even beginning if the prey is still alive. They are cunning in their conduct and predatory by nature. They will brazenly go after sheep and devour them without a care. And this is because they are harpax, rapacious.
 
The word signifies to seize or snatch, like in a robbery. Thus, there is both greed and violence being expressed in the thought. The word rapacious gets this across well when describing a wolf who is standing behind the pulpit, ready to pounce on whoever he can.
 
Life application: The word lukos is the etymological ancestor to our modern word lycan, a werewolf. Imagine walking into a church, and there was a wolf standing there with clothes of sheep around him. Would you be able to tell the difference in him from a true sheep?
 
Sadly, the fact is that most cannot. They haven’t bothered to take the time to read and study the word. They trust those who are in positions of authority in the church, often placing them on pedestals as if they were holy in and of themselves.
 
Their words, if pleasing, will keep the masses coming back. And yet, their words could be words of death. Jim Jones took an entire group of people to Guyana, where they eventually died drinking the Kool-Aid, literally.
 
This is because Jim Jones had a message that resonated with them. They failed to check the instruction manual, and it cost them their lives. This has happened in innumerable cults in recent times. Jesus warned against them, just as the people of Israel had been warned.
 
The Roman Catholic Church has been led by such men all along. They have led millions to trust them without ever teaching the word soundly or proclaiming the gospel of salvation by faith alone through grace alone. The current pope is a remarkable case study of just what Jesus warned against. And the people who follow him have failed to check the manual.
 
If you don’t read and know the Bible, how can you tell if you are being led astray? The truth is you cannot. Read your Bible.
 
“An astonishing and horrible thingHas been committed in the land:31 The prophets prophesy falsely,And the priests rule by their own power;And My people love to have it so.But what will you do in the end?” Jeremiah 5:30, 31
 
Lord God, help us not to “trust but verify.” Rather, help us to know Your word so that we can verify and then trust. Amen.
 

Matthew 7:14

Sunday, 9 February 2025
 
Because narrow is the gate and difficult is the way which leads to life, and there are few who find it. Matthew 7:14
 
“For narrow the gate and having been compressed the way, the ‘leading to the life,’ and few, they are, those finding it” (CG).
 
In the previous verse, Jesus said, “You enter through the narrow gate. Because wide the gate and spacious the way, the ‘leading to the destruction,’ and many, they are, those entering through it.” He now continues that thought beginning with, “For narrow the gate and having been compressed the way.”
 
The word thlibó, is introduced here. It signifies to crowd, as if one is in a throng or in a narrow place. HELPS Word Studies says, “properly, rub together, constrict (compress), i.e. pressed together; (figuratively) oppressively afflict (distress), i.e. like when circumstances ‘rub us the wrong way’ that make us feel confined (hemmed in); restricted to a ‘narrow’ place.”
 
These various instances all indicate some sort of crowding is taking place. As this is a path that one must pass through, the word compressed is suitable. However, in this verse, the verb is a perfect participle. Therefore, “having been compressed” gives the right sense. It was compressed in the past and the effects are ongoing.
 
Of this narrow gate and compressed path, Jesus says it is “the ‘leading to the life.’” The path and the gate are both referred to in the singular. It is one avenue alone that marks the way to “the life.” Though only Young’s elsewhere includes the article in the translation, its inclusion is appropriate. It isn’t just life, as if you can keep living in this earthly body, but “the life.”
 
It is the thought explained in Leviticus 18:5 –
 
“You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord.”
 
In Genesis 3, because of man’s disobedience to the Lord’s law, access to the tree of life by which man could live forever was denied. Death entered the world. In Leviticus, a promise was made that through obedience to the law, the man shall live. Many scholars pass this off as meaning “live happily,” have a “higher life,” possess “true life,” etc. Their thoughts speak of a content and prosperous life under the law.
 
This is not at all what is being relayed here. It is a promise that if a man keeps the requirements of the law, he will live and not die. On the flip side, if one does not keep the requirements of the law, he will die and not live.
 
The Lord was dwelling in their presence. Access to Him was restricted because of the sin nature of man, but also because of the law itself. But in fulfillment of the law, access would naturally be granted once again. It could not be otherwise. The law is given to give life. If life is promised, then it must be granted.
 
If one doesn’t die, then he continues to live. If he lives forever, then he has eternal life. This is the implication of the words. This verse is looking forward to Christ – The Man who, in fact, did keep the ordinances and judgments of Yehovah, and He thus possesses eternal life.
 
This is exactingly explained in the book of Romans, but elsewhere in the New Testament as well. Christ fulfilled the law, and thus the law is fulfilled. In Him, life is granted. If you are looking for access to restored paradise and to the Tree of Life, you need look no further than Jesus Christ. He is “The Man who did.” As for what He did and the benefits of His work, He next says, “and few, they are, those finding it.”
 
The words seem contradictory to the church age which has spanned two thousand years and which has seen innumerable multitudes come to Him through faith in the gospel. However, there are two considerations that should be addressed.
 
The first is that the number of those in the church is actually small in relation to the total number of people that have been born over the centuries. But more to the point is that Jesus is specifically addressing His disciples and Israel through them. It is true that few of Israel would find Jesus and enter through Him. Paul says as much in Romans 9-11, such as –
 
“Isaiah also cries out concerning Israel:‘Though the number of the children of Israel be as the sand of the sea,The remnant will be saved.28 For He will finish the work and cut it short in righteousness,Because the Lord will make a short work upon the earth.’” Romans 9:27, 28
 
Life application: There is life, and then there is life. People can go to the hospital, get healed, and return to life as usual. However, there is a life that transcends this life. It is life that must be appropriated in a specific way.
 
The use of the perfect participle concerning the way to “the life” shows that it was made that way and it will not change. God is not fickle. He would not send Jesus to die on the cross just to say, “Good job, Son, Your shed blood now provides another way to be reconciled to Me.” Rather, the Bible teaches that He is the only way to be reconciled to God –
 
“Then they said to Him, ‘What shall we do, that we may work the works of God?’29 Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent.’” John 6:28, 29
 
Lord God, give us the stamina when facing the crowd that comes against us to stand and acknowledge that Jesus alone can restore man to God. May we never give false hope in any other path to reconciliation. We know there is none. But we thank You that You have given us one. Yes, thank You for Jesus Christ our Lord and Savior. Amen.

Matthew 7:13

Saturday, 8 February 2025
 
“Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Matthew 7:13
 
“You enter through the narrow gate. Because wide the gate and spacious the way, the ‘leading to the destruction,’ and many, they are, those entering through it” (CG).
 
In the previous verse, Jesus gave a summary statement of the Law and Prophets, noting that what you want men to do to you, do also for them. Now, He continues with words that concern the issue of salvation, beginning with, “You enter through the narrow gate.”
 
The pulé, gate, is introduced here. It signifies the leaf or wing of a folding entrance. Jesus will refer to the kingdom of heaven in verse 7:21, and so His words now are setting up how to enter that kingdom.
 
The word is also used metaphorically for the gates of Hades as well –
 
“And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.” Matthew 16:18
 
Please note that Hades is not the ultimate end of man, meaning the Lake of Fire. Rather, it is the depository for the dead of all ages. It is the equivalent of Sheol in the Old Testament. As for Jesus’ words now, this word pulé is the same word used in the Greek Old Testament in Genesis 28 –
 
“Then Jacob awoke from his sleep and said, ‘Surely the Lord is in this place, and I did not know it.’ 17 And he was afraid and said, ‘How awesome is this place! This is none other than the house of God, and this is the gate [Greek: pulé] of heaven!’” Genesis 28:16, 17
 
Jesus used that account in Genesis and applied it to Himself in John 1 –
 
“And He said to him, ‘Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man.’” John 1:51
 
As Jesus is applying the idea of this gate to heaven being narrow, it is telling His disciples that it is not just an easy walk-through for throngs and throngs all at once. Rather, it is passage for a small amount at any one time.
 
Of this gate, Jesus introduces the word stenos, narrow. It is used only three times in the New Testament, and each is used in the same general context. Its use in Luke 13:24 is in connection with a thura, door, instead of a gate. Being used in the same context as here in Matthew, Jesus is using the words in a synonymous manner.
 
This is important to remember, because the thura is the same word used by Jesus when referring to Himself as well –
 
“Then Jesus said to them again, ‘Most assuredly, I say to you, I am the door [thura] of the sheep. 8 All who ever came before Me are thieves and robbers, but the sheep did not hear them. 9 I am the door [thura]. If anyone enters by Me, he will be saved, and will go in and out and find pasture. 10 The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly.’” John 10:7-10
 
Putting together these pieces of the larger picture of what the Bible is conveying to us, the words of Jesus continue with, “Because wide the gate and spacious the way, the ‘leading to the destruction.’”
 
Jesus gives a contrasting thought to the gate into the kingdom of the heavens. Instead of being narrow, the gate and way to destruction will fit many all at once. It is an easy and open access point, like the southern border of the United States during the Biden administration.
 
The word Jesus uses, translated as wide, is found only here, platus. It gives the sense of being spread out flat. Thus, it is something broad or wide. It is where our modern word “plate” is derived from.
 
The word translated as spacious, euruchóros, is also found only here. It is derived from two words indicating broad or wide as a space or territory, like a region. It is like there is an entire district that is opened up to swallow the unbelieving of humanity.
 
In these words are still two more new words to consider, apagó, to lead, lead away, lead astray, put to death, etc. It is an external action that affects the one being led. The other word is apóleia, destruction. It signifies something being completely severed or cut off from what should have been.
 
Jesus’ words concerning these things imply that such an end is a much more likely way for people to take. As He next says, “and many, they are, those entering through it.”
 
Jesus is giving hints of the path to salvation that must later be pieced together from other parts of Scripture. Ultimately, what He is saying points to Him being the narrow point of access to reconciliation with God. Any other supposed path is part of a much wider access point that leads to separation from God.
 
Gates are used to allow access, but they are also used to restrict both access and egress. Jesus’ words ask His readers to consider where they are going, how they intend to get there, and the ramifications of taking the wrong way.
 
“Thomas said to Him, ‘Lord, we do not know where You are going, and how can we know the way?’6 Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me.’” John 14:5, 6
 
Life application: The symbolism used here is consistent with that used in the Old Testament. There is a narrow way that one can return to fellowship with God, and there is a world of ways that fail to allow that fellowship.
 
When one pursues the right path, there is an infinite expanse on the other side where eternal fellowship is realized. On the contrary, there is a cramped, dark, and terrifying enclosure on the other side for those who choose the wrong path.
 
The path to restoration is one that calls for faith in what God has done through Jesus. The path to destruction is one that rejects faith in Jesus. This includes other religious preferences that don’t include Jesus. However, it also includes those who claim to be Christians but who are relying on their own works rather than faith in what Christ has done. And more, it includes those who follow a false Jesus.
 
As you can see, God has given us one avenue. That is through faith in the finished work of Jesus. Only His shed blood can cover your sins and provide a reconciliation between God and you. Choose wisely. Choose Jesus.
 
Heavenly Father, help us to responsibly consider our state before You, acknowledge that we cannot save ourselves, and then may we do what is right by throwing ourselves at the foot of the cross, faithfully accepting what Jesus has done. He alone can restore us to You. Help us to get this message out! Thank You, O God, for Jesus our Lord. Amen.

Matthew 7:12

Friday, 7 February 2025
 
Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets. Matthew 7:12
 
“Therefore, all as what you may determine that men, they should do to you, thus also you, you do to them. For this, it is, the Law and the Prophets” (CG).
 
In the previous verse, Jesus finished a thought concerning the nature of man in relation to God. We are evil, but we still bear hints of His nature, doing what is right toward our children, but He provides more abundantly than we do. Now, He makes a summary statement, beginning with, “Therefore, all as what you may determine that men, they should do to you.”
 
He uses the word oun, translated as, therefore. HELPS Word Studies says, it “is typically translated ‘therefore’ which means, ‘By extension, here's how the dots connect.’” The question that arises quite often with the use of this word is naturally, “What dots?”
 
At what point do the dots begin for there to be this summary “therefore?” It is not always easy to determine. In the case of Jesus’ words now, it seems extremely difficult to find the logical point where His words began. In fact, the thoughts since 7:1 have not seemed to logically fit into what He is now saying in verse 7:12.
 
Despite this, He is giving a summary that consists first of how His disciples want others to treat them, “what you may determine that men, they should do to you.” In the manner they desire, He continues with, “thus also you, you do to them.”
 
His words are often called the golden rule. The way you want to be treated, so you must also do toward others. The thought, though expressed a bit differently, is similar to the conclusion others have made. For example, Confucius, using the negative of the precept, said, “Do not to others what you would not wish done to yourself.”
 
Likewise, Rabbi Hillel said, “...whatsoever is hateful to thee, that do not thou to thy neighbor, ‘this is all the whole law,’ and the rest is an explication of it, go and be perfect.” Jesus finishes His thought in a similar manner, saying, “For this, it is, the Law and the Prophets.”
 
In other words, this precept sums up the Law and the Prophets. The thought is not unlike what the Lord has already said 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 will again use this terminology concerning the Law and the Prophets later in Matthew 22, also citing Leviticus 19 –
 
“Jesus said to him, ‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ 38 This is the first and great commandment. 39 And the second is like it: ‘You shall love your neighbor as yourself.’ 40 ‘On these two commandments hang all the Law and the Prophets.’” Matthew 22:37-40
 
Jesus refers to both loving God and loving one’s neighbor as being that on which all the Law and the Prophets hang in Matthew 22. However, Jesus only cites the part about interactions between oneself and others here. Therefore, the sentiment among many scholars is like that of Matthew Poole, saying, “This precept containeth in it the substance of all that is to be found in the books of the law and the prophets which concerneth us in reference to others, the sum of the second table, which requireth only justice and charity.”
 
In other words, they say that what Jesus is saying here isn’t a sum of the whole Law and the Prophets but that part dealing with interactions between others (the second tablet of the Ten Commandments), while the interactions between the Lord and men are contained on the first tablet.
 
This has to be read into Jesus’ words. He does not say this. He says that what He has taught is the Law and the Prophets. But how can this be if His words now only deal with interactions between others? The answer is what the word oun, therefore, summarizes, which is everything since Matthew 5 where Jesus said –
 
“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. 18 For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. 19 Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. 20 For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.” Matthew 5:17-20
 
Since that point, Jesus has brought in the nature of the law in many aspects, including Israel’s relationship with the Father. That is seen, for example, in the Lord’s Prayer and what He says in the surrounding words –
 
“Therefore do not be like them. For your Father knows the things you have need of before you ask Him. 9 In this manner, therefore, pray:Our Father in heaven,Hallowed be Your name.10 Your kingdom come.Your will be doneOn earth as it is in heaven.11 Give us this day our daily bread.12 And forgive us our debts,As we forgive our debtors.13 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.14 “For if you forgive men their trespasses, your heavenly Father will also forgive you. 15 But if you do ot forgive men their trespasses, neither will your Father forgive your trespasses.” Matthew 6:8-15
 
One cannot disassociate his relationship with God when dealing with others while under the law. Jesus has clearly laid out the impossible weight of the law that rests upon those under it. It is the reason for His coming. A person’s righteousness must exceed that of the Scribes and Pharisees. In fact, he cannot err in a single point of law (a jot or tittle) and be held blameless before the law.
 
That is why Jesus’ coming was necessary. Without God’s personal intervention, not a person could be saved. Man, apart from the law, is already condemned (John 3:18, Romans 5:12, etc.). How much more condemnation, then, came with the giving of the law.
 
Man is being given schooling on what he needs to be right before God. That “what” is a Who, Jesus. Only He can meet the demands of the greater understanding of the law that He has set forth so far in Matthew 5-7. Without Him, all men stand condemned.
 
Life application: Paul is quite clear concerning the reason for the law –
 
“Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. 22 But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. 23 But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. 24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. 25 But after faith has come, we are no longer under a tutor.” Galatians 3:21-25
 
The Gentiles were never under the Law of Moses. The Jews could not fulfill the Law of Moses but were kept under guard by it until Christ came. The law was given as a means of instruction concerning what God was going to do in the giving of Jesus Christ.
 
Unfortunately, so many have failed to see this. Instead, they keep themselves under the law (Jews), or they place themselves under the law that was never given to them (Gentiles trying to show God that they are worthy of His merit).
 
All men must come to God with empty hands. In essence, “Lord God, I have no merit or standing before You. I put my trust in the finished work of Jesus Christ alone.”
 
Heavenly Father, thank You for the cross of Jesus Christ where we find complete reconciliation with You. Jesus is our only trust, and He is our complete hope. Amen.

Matthew 7:11

Thursday, 6 February 2025
 
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! Matthew 7:11
 
“Therefore, if you – being evil – you have known to give good gifts to your children, how much more your Father, the ‘in the heavens,’ He will give good to those asking Him” (CG).
 
In the previous verse, Jesus questioned if a father would give a serpent to a son who asked for a fish. The obvious answer would be that he would not. Now, He continues with, “Therefore, if you – being evil.”
 
His words are based on a comparison between humanity and God. There are different degrees of evil. We can say, “That person is eviler than any other I have ever known!” However, in comparison to God, all humans are evil.
 
Evil is not a thing in and of itself. Rather, it is a lack of goodness. When a car has a hole because of rust, the hole is a lack of the metal that is supposed to be there. The rust is the process by which the hole comes about. But the hole is not a thing. Rather it is a lack of the good thing, meaning metal. It is brought about by an external agent.
 
In the case of humans, we have a lack of perfection because of sin. Thus, we are evil in comparison to absolute perfection. This is the point Jesus is making. Despite being evil, however, He next says, “you have known to give good gifts to your children.”
 
Jesus introduces the word doma, a gift. It is something that is presented to another. In this case, the implication is that what is presented comes from beyond the immediate means of the person who receives it. Otherwise, it would be something that would have already been earned or obtained on his own. This doesn’t mean the person couldn’t earn or obtain it, but that, at present, it is not within the scope of that person’s assets.
 
As parents, humans have the ability and the desire to give such gifts to our children. Though we lack perfect goodness, we have shades of goodness from person to person. Even the most corrupt person, however, will have something good about him. It might take quite a while to figure out what it is, but it is there.
 
Despite this, Jesus is noting that the general state of humanity is that a father, in his state of being evil, still has the sense to tend to his child and give him what he needs and even what the child may ask for beyond his needs. As this is true with someone who is evil, “how much more your Father.”
 
Jesus now brings in the comparison, meaning the perfect Father who is God. If the man who lacks perfect goodness knows how to tend to his own children, how much more will God know how to tend to His children?
 
We are on earth in a fallen economy. God is “the ‘in the heavens.’” He sees everything perfectly, and He tends to everything perfectly. He is infinitely wise and will always do what is right. When it is appropriate, He will give His children exactly what they need to meet His infinitely perfect plans. As Jesus says, “He will give good to those asking Him.”
 
Of course, this must be in accord with His nature and plans, but when the circumstances are appropriate, God will perform perfectly in providing for His children.
 
Life application: It must be understood that the things we receive from God are appropriate to our needs and the situation in which we exist at any given time. If a saved person lives in a nation that is living contrary to God, it may be appropriate that God withhold the rains from the nation as a whole.
 
In withholding the rains, there will be a lack of food. In a lack of food, there may be hunger. In such an instance, it means that people will starve, including the saved person. But this will serve a greater purpose. The book of Lamentations describes the suffering of Israel due to their rejection of what is good.
 
Although the people who experienced those sufferings were experiencing evil, meaning a lack of goodness, they were also experiencing good from God through chastisement. They were being rightly disciplined, and yet they were being saved as a people through their discipline.
 
It is not appropriate to question God’s goodness when we don’t have all the facts at our disposal. In times of terrible troubles, we should remain people of faith and consider that His ways are higher than our own. We should submit to Him and honor Him, even when we feel the gifts we are receiving are inappropriate. For sure, they are not. They are the good things we need for our situation and to meet His glorious plan for His redeemed.
 
O God, troubles and trials have been experienced by Your faithful people all along. Job suffered greatly, and yet we can now read the record of his life and understand why those things happened. Give us the desire and ability to trust You, even through the difficulties and trials we may not understand. Amen.
 

Matthew 7:10

Wednesday, 5 February 2025
 
Or if he asks for a fish, will he give him a serpent? Matthew 7:10
 
“And if fish he may ask, not serpent he will give him?” (CG).
 
In the previous verse, Jesus questioned His disciples, asking what man would give his son a stone when he had asked for bread. He now repeats the sentiment to emphasize His words, saying, “And if fish he may ask, not serpent he will give him?”
 
Both creatures are introduced into the New Testament. The first is the ichthus (or ichthys), fish. For several of the disciples, this would be a personal example because they were fishermen in the Sea of Galilee. The second is the ophis, snake. It is derived from optanomai, to appear or gaze. The connection is the idea of sharpness of vision.
 
The snake is used not only to describe the creature but also sly or cunning people, such as in Matthew 23:33, and of the devil (Satan) as in 2 Corinthians 11:3 and elsewhere.
 
The thought Jesus presents is similar to the first because, depending on the fish, it can somewhat resemble a snake. It would be a close but mocking response to the request. Further, a snake is unclean according to the Mosaic law. Therefore, if this is all he had to eat, it would cause the son to purposefully violate the dietary prescriptions found in Leviticus 11:42 –
 
“Whatever crawls on its belly, whatever goes on all fours, or whatever has many feet among all creeping things that creep on the earth—these you shall not eat, for they are an abomination.”
 
Life application: The word translated as fish, ichthus (ichthys), eventually became the symbol of Christianity. Today, the “Jesus fish” is seen on the back of cars and other conspicuous places as displayed by Christians.
 
The fish had a prominent role in Jesus’ ministry because He had called some of His disciples out of their boats as they fished, asking them to follow Him. He used fish in the multiplication of food when feeding the five thousand and then the four thousand. In fact, the two things Jesus uses in His example in Matthew 7, loaves of bread and fish, are the two things He used in the feeding of these masses.
 
Jesus also used the fish to teach Peter a lesson concerning who He is in Matthew 17:27. His miracles, where an abundance of fish was gathered in the nets of the disciples, are taken as a metaphor for the abundance of souls that would be saved through Him. It is because of these things that the fish took on the symbol of Christianity.
 
But along with that, the word ichthys, was turned into an acrostic to refer to Jesus –
 
Ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ (Iēsous Christos, Theou Yios, Sōtēr), which translates into English as “Jesus Christ, God’s Son, Saviour.”
 
Hence, this is the reason why there are often Greek letters inside of the ichthus fish on the back of cars and elsewhere.
 
Unfortunately, variations of the Jesus Fish, such as the Darwin Fish, have arisen in modern times to mock Christianity. Despite this, displaying the Jesus Fish is something we can do to let the world know that we are Christians.
 
Lastly, the Roman Catholic tradition of not eating meat (Catholics 14 and older) on Ash Wednesday and Good Friday, as well as Fridays during lent, and other Fridays, and instead eating only fish, is nonsense. It is unscriptural and has nothing to do with faith in Jesus Christ –
 
“One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. 6 He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks.” Romans 14:5, 6
 
We are so grateful to You, O God, for the freedom we have in Jesus. We are not bound to the Law of Moses, and we are not subject to the inane doctrines of aberrant sects and denominations that refuse to accept the grace and freedoms revealed in Your word. Thank You that through Christ Jesus we can live for You and worship You in spirit and truth. Amen.

Matthew 7:9

Tuesday, 4 February 2025
 
Or what man is there among you who, if his son asks for bread, will give him a stone? Matthew 7:9
 
“Or what man, he is, from you, whom his son if he may ask him bread, not stone he will give him?” (CG).
 
In the previous verse, Jesus noted that those who ask, seek, and find will get what they have pursued. Now, He continues with, “Or what man, he is, from you.”
 
Jesus begins a question, but He does so by addressing a single person out of the whole. People generally like to be considered a part of a group, and so to single out one from the group is to highlight them as exceptional, either in a positive or negative way.
 
The words beg for the audience to listen carefully because if one is being identified in a positive way, he will get satisfaction from being separated from the others. If in a negative way, he will shy away from drawing such attention to himself and being separated from others as offensive.
 
As such, the words call for heeding the rest of the question to know how to respond. Next, Jesus says, “whom his son if he may ask him bread.”
 
It is the most common of events between the closest of family. The father/son relationship is normally one which is based on love, respect, trust, etc. The response of the father to a request for bread is almost universally expected to be a positive one.
 
Unless there was a famine or some other reason that the request could not be favorably responded to, the answer to the request would be to grant it without hesitation. However, now comes the reason why the single is highlighted from the whole with the words, “not stone he will give him?”
 
The word mé, not, is used here as an interrogative. The question is essentially, “What man is there among you who would do this?” At this point, anyone listening would immediately shake his head and deny he would do such a thing, knowing that his inclusion in the group would suddenly be in jeopardy.
 
Bread comes from the ground as grain. It is then formed into bread and used for eating. However, it generally has the appearance of a stone which also comes from the ground. If it is flatbread, there are lots of flat stones in the area. If it is round bread, there would be lots of those too. If it was a slice of bread, there would even be stones that look like that.
 
But stones can’t be eaten. Instead of filling the stomach, they will break the teeth. The act would be rude, heartless, and deceitful and the son would henceforth lack trust in his father.
 
Even without going further, the words are already indicating where Jesus is going with the question. He has spoken about asking, seeking, and knocking. With the father/son concept introduced, He is preparing His hearers to understand the nature of God who created humans in His image.
 
Life application: God has said in His word that the creation took place in six days. If evolution is true, then it is as if God has given us a stone in place of bread. The word, though seemingly reliable in one area, cannot be trusted in another area. Therefore, the whole loses integrity.
 
And yet, with evolution being considered the answer by the scientific elite as to how creation has developed, the manner in which Jesus’ question has been formed could be applied to the Bible as well. The Bible presents Jesus as the Bread of life. And yet, the Bible has handed us a stone from our heavenly Father.
 
How can He be trusted any longer if He would laughingly deceive us in such a manner? In such an instance, either the scientific model is true, and we have misread the presentation of the bread presented in Scripture, or our evaluation of Scripture concerning a literal six-day creation is true, and the scientific model is faulty.
 
In such an instance, we must fall back on the words of verses 7 and 8. If God is God and the knowledge of what and how He has done things is attainable, then we need to ask, seek, and knock. And this is just what creation scientists have done.
 
In using this process, they have formed models of creation that align with Scripture and respond to evolutionists with brilliant insights that call the evolutionary model into question.
 
God formed man, not the other way around. If we can trust that our fathers will provide for our needs in a physical manner, we can trust that God will provide for our spiritual understanding. In the end, it may at first take a step of faith to accept creation, but it also can take a step of faith to bite into bread. However, the more in tune we are with the Giver, the more we can trust His gifts.
 
Glorious Lord God, help us to read the words of Scripture with understanding and the insight needed to form a bond of trust between us. If we have made wrong conclusions, open our minds to what is right. May our pursuit of You be proper and pleasing to You. Amen.

Matthew 7:8

Monday, 3 February 2025
 
For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. Matthew 7:8
 
“For all ‘the asking’ he receives, and ‘the seeking’ he finds, and ‘the knocking’ he will have opened” (CG).
 
In the previous verse, Jesus said, “You ask, and it will be given you. You seek, and you will find. You knock, and it will be opened to you.” Now, He explains why this should be done, beginning with, “For all ‘the asking’ he receives.”
 
The words of this verse, as with the words of the previous verse, must be taken as conditional and the context must be considered. It would be presumptuous to assume that God is going to just hand out everything that people ask for. It must be that the requests are in accord with His word, His nature, and His will.
 
However, the one asking is assured that God will give what is asked for if it meets these and any other necessary requirements. Jesus next says, “and ‘the seeking’ he finds.”
 
The person has prayed for the discernment and wisdom necessary to be in accord with God’s will, from there, he seeks out what he is looking for. After that Jesus says, “and ‘the knocking’ he will have opened.”
 
The process is complete in this. The first step, that of acknowledging through prayer that God’s hand in a matter is needed. The second step is to acknowledge that with God’s hand, we will put in our effort to seek out what is necessary for the goal to be accomplished. The third step is to have opened (as implied by knocking for access) to us what has been set forth and then searched out.
 
Life application: Jesus’ words cannot be taken as a carte blanche approval by God of getting everything one wants. As noted above, requests must be in accord with His word, His nature, and His will.
 
If a man were to request God to allow him to find a husband, that would not be in accord with any of the three. If he were to ask for a wife, that would be acceptable according to the first two, but maybe not in accord with His will for that person.
 
If someone were to ask for a particular wife, it would be illogical to assume he would be given her if another person asked to marry the same woman and God had already set the plans for that in motion.
 
As can be seen from just these few basic examples, what Jesus says in these verses is not what they appear to say on the surface. And yet, it is not uncommon for people to use what Jesus says almost as a talisman for good fortune at every turn.
 
The problem with holding such a position, or someone teaching such things, is that dissatisfaction will inevitably set in and a feeling that the word cannot be trusted will also arise. And this results because people are not willing to think through what is said, much less check the greater context of whatever is being conveyed.
 
Jesus is speaking of spiritual matters and issues that involve interactions between others and between people and God. To go beyond that is to expect something that is not what is being referred to. Be sure to remember the context before you form a pretext.
 
Lord God, thank You that we can come to You and lay our petitions before You. We know that You hear and respond to prayer when it is in accord with Your word. Therefore, may our prayers reflect Your will so that they will not be hindered when we bring them before You. Amen.

Matthew 7:7

Sunday, 2 February 2025
 
“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. Matthew 7:7
 
“You ask, and it will be given you. You seek, and you will find. You knock, and it will be opened to you” (CG).
 
In the previous verse, Jesus said that what is holy is not to be given to dogs and pearls are not to be cast before swine. In doing so, He spoke of the negative consequences that would result. Now, He continues His teaching, seemingly transitioning to a new thought.
 
If these words are logically connected to the previous thought, it must be in relation to discernment. Jesus spoke about not judging, but that didn’t mean not judging at all. Rather, it is to be based on the attitude in which one judges. This is obvious because He then told them how and when to make judgments.
 
As this is a difficult and sensitive matter, His words now – unless a completely new thought, which seems unlikely – are given in the sense of asking for the wisdom and discernment necessary to judge appropriately. This certainly seems likely based on what He will say in verse 12. Notice the similarity between verses 7:2 and 7:12 –
 
7:2 “For in what judgment you judge, you will be judged, and in what measure you measure, it will be remeasured to you.”
 
7:12 “Therefore, all as what you may determine that men, they should do to you, thus also you, you do to them. For this, it is, the Law and the Prophets.”
 
Because of this similarity, Jesus appears to be using verses 7 to 11 to answer the question of how they can apply His teaching according to the law. In fact, it may be that one of the disciples asked Him and this is Jesus’ answer to the unrecorded question. Understanding this, Jesus begins this thought with, “You ask, and it will be given you.”
 
Assuming this is asking about wisdom and discernment in how to handle such things, which seems likely, we can see how James took Jesus’ words and expressed them in his own epistle –
 
“If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.” James 1:5
 
It is certain that Jesus’ words are not a blanket statement of getting what you ask for under any circumstances and for any desire. Therefore, wisdom and discernment are the most likely things He is basing His words upon. Next, He says, “You seek, and you will find.”
 
This elevates the force from prayer to personal action. One asks for wisdom, but there has to be a synergistic working on the part of the individual. God is not going to inject wisdom directly into one’s head while he lays on his pillow.
 
Wisdom begins with the fear of the Lord. It does not end there. Once a person prays for it, demonstrating his fear of the Lord, he is to then read the word, heed instruction on the word, contemplate what it means to apply Jesus’ words, etc. Such things are a personal act of seeking. From there, Jesus next says, “You knock, and it will be opened to you.”
 
The word krouó, to knock, is introduced here. Knocking implies a request for permission to enter. Again, the force of the action is elevated. The disciple prays, he seeks, and then he knocks at the place he has found. Notice that it doesn’t say he opens the door by himself. When the knock is made, the door will be opened.
 
One may come to a faulty conclusion in his seeking. And so, in order to ensure his search for understanding has been properly conducted, he is to then knock. In essence, “Lord, if this is how you are leading, and if my search has been correct, open this door. If not, keep me from error by keeping me from pursuing this incorrect path.”
 
There is an implied approval of the searching, however, in Jesus’ words. In other words, the person prayed and then searched. Jesus says that when the knock is made, the door will be opened. Therefore, it must be that He is speaking of a proper search to begin with. Someone intentionally knocking on the wrong door would make no sense.
 
Therefore, Jesus’ words do assume that a proper search prior to the knock has been made for the door to actually be opened. This shows that the path to obtaining wisdom in how to deal with others and how to make right judgments is something that has to be conducted through a proper search. This is what Scripture is intended to do.
 
Life application: As noted above, one cannot use the contents of this verse as a standalone set of words to indicate that whatever we ask for will be given to us. Unfortunately, this is how many in the church treat them. This is especially so in charismatic churches where people claim prosperity, health, abundance, etc. as if they have a right to those things based on what Jesus says here.
 
Jesus is speaking to His disciples. He is doing so under the law. They are of the nation of Israel. The passage, though containing spiritual truths that may extend beyond Israel, must be evaluated in the proper context. Verse 12, cited above, clearly shows this. Only Israel was given the Law and the Prophets.
 
Gentiles who come to Christ come to Him after His having fulfilled the law. Therefore, it cannot be that Jesus is telling the church to claim things and they will be parceled out based on their claims. Further, the context isn’t just Israel under the law, but seeking out how to treat others, judge appropriately, etc.
 
Keep things in their intended context. In so doing, your doctrine will be sound, and your walk with the Lord will be agreeable.
 
Lord God, may we be careful to evaluate Your word in the manner that is intended based on the context. Help us to consider the context and then evaluate what we are reading based on that. Give us wisdom in Your word and then the diligent desire to search it out. Yes, Lord, may it be so to Your glory. Amen.

Matthew 7:6

Saturday, 1 February 2025
 
“Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces. Matthew 7:6
 
“You give not the holy to the dogs, nor you shall cast your pearls before the pigs, lest they ever will tread them in their feet and, having turned, they shall dissever you” (CG).
 
In the previous verse, Jesus told His disciples that one should first remove the plank from their eyes. In so doing, they can see clearly to remove the speck from the eye of their brother. Jesus next instructs them that they are to, in fact, render judgments. He does that beginning with the words, “You give not the holy to the dogs.”
 
How can one know what is holy unless he has determined it is so? And how can one identify a dog, meaning an impure or contemptuous person, unless he has made a judgment about his character? As for the dog, it is the Greek word kuón.
 
To this day, many cultures in the Middle East despise dogs. They scavenge, eat unclean food, they are predators that feed off of others, and so forth. HELPS Word Studies says in biblical times they were “viewed as a ‘mooch pooch’ that ran about as a scavenger.”
 
In both the Old Testament (Deuteronomy 23:18) and the New (Revelation 22:15), male homosexuals are equated to dogs because of the position they take when engaging in their abhorrent, perverse, and deviant sexual practices.
 
Despite this, one of the most trustworthy and steadfast figures in the Old Testament, Caleb, is named after the Hebrew word kelev, dog. In typology, he anticipates the Gentiles as being steadfast, trustworthy, and accepted by God despite their impurity before the law. Next Jesus instructs His disciples concerning more discerning judgments to be rendered, saying, “nor you shall cast your pearls before the pigs.”
 
As before, how can one identify a pig, meaning an unclean and morally offensive person, unless he renders a judgment concerning such a person? One can see that in Matthew 7:1, Jesus is not making an absolute prohibition on judging. Rather, it is the attitude in which one judges. Only after instructing His disciples concerning removing the beam from their eyes does He now instruct them concerning making right judgments.
 
As for the word translated as pearl, it is margarités. One can see the etymological root of several women’s names, such as Margaret, Margarite, Margarita, etc. The pearl is given as representative of that which is precious and valuable. In this case, Jesus is metaphorically equating them to precious doctrines.
 
The word translated as swine is choiros. The swine is one of the animals that was considered unclean according to the dietary restrictions found in the Law of Moses. (Thank goodness the dietary restrictions of Israel are not binding upon the church today!)
 
The Hebrew word for pig, khazir, comes from a root signifying “to enclose” as if penned up. Pigs divide the hoof, but they do not chew the cud. They represent those who know the word and divide it properly (the split hoof), but they do not meditate on it and dwell on it (chewing the cud).
 
The pig thus represents the scholarly types who pour over ancient manuscripts, the professors who teem with sound doctrine, the preachers in the pulpit who give the finest of sermons, etc., but at the same time, they are often unwilling to apply that knowledge to themselves. They are penned up in their minds concerning doctrine without having a love for the One who gave the doctrine in the first place.
 
As for why the disciples are instructed not to do these things, Jesus continues with, “lest they ever will tread them in their feet and, having turned, they shall dissever you.”
 
Imagine giving something holy to someone who is perverse. He will laugh at it, mock it, and treat it contemptuously. If one were to give something of great value to a perverse or arrogant person, he would take it and ruin it. In the process, he will also turn around and eviscerate the one who gave it in the first place.
 
In this clause is another new word, rhégnumi. It gives the sense of breaking, wrecking, cracking, etc. However, along with that is the sense of sundering it. Therefore, the word dissever fits it well. One can think of a dog’s teeth or the pig’s fang being used to slice and dice its foe. This is the sense of how someone who fails to discern the dog or the pig will be treated. He will have wasted his efforts and been eviscerated in the process.
 
Life application: In general, people are set and unchanging in their ways. If you give something of true value to someone who lives in the projects, a rosewood table for example, they will not treat it any differently than a cheap plastic table. Both will wind up in the dumpster in no time at all.
 
If you give the same person $100 in the morning, the chances are it will be spent by the afternoon on something completely worthless, maybe drugs or something else that has no lasting value.
 
On the other hand, if you give that same $100 to a Chinese immigrant who is fresh off the boat and looking to start again in your country, the chances are that he will take that $100 and turn it into a business. In a year, his business will be thriving and he will have a house, a car, and extra money in the bank.
 
Jesus’ point is that we must make judgments about the precious things we possess. To hand out money to indolent people who have spent their lives on the government dole is to waste the resources we have at our disposal.
 
It is not cruel, biased, racist, or bigoted to withhold helping those who are unwilling to help themselves. Rather, it is harmful and wasteful to give them something they are unprepared to properly handle. We must judge, but we are to do it without the beam in our eye. If we have a beam of woke ideology in our eye, we will never discern what is right concerning people who are actually bad actors.
 
This is exactly why crime is so high in liberal-run cities. The leadership, attorneys, judges, and government workers ignore the fact that they are serving dogs and pigs and continue to cater to those who should be incarcerated or otherwise punished. They should promote industry and self-help, not indolence and lethargy in those they are elected or appointed to assist. This is the lesson we are to learn from Jesus’ words.
 
“For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat. 11 For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. 12 Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread.” 2 Thessalonians 3:10-12
 
Glorious God, when we render judgments, may we do so in accord with the moral principles set forth in Your word. Help us to be good to others, but to be discerning in how we ultimately help them so that our resources and time will not have been wasted. Amen.
 

Matthew 7:5

Friday, 31 January 2025
 
Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye. Matthew 7:5
 
“Hypocrite! First, you eject the beam from your eye, and then you will thoroughly see to eject the splinter from your brother’s eye” (CG).
 
In the previous verse, Jesus spoke about someone saying he wanted to remove the chip from another’s eye while he had a beam in his own eye. Now, He continues that thought, saying, “Hypocrite! First, you eject the beam from your eye.”
 
The person is identified as a hypocrite because he is attempting to eject a moral defect from someone else while having his own, much greater, moral defect left unresolved. This is one of the tactics of those on the political left.
 
They identify some supposed fault in those they oppose but they are filled with fifty times the moral corruption than the insignificant point they have called out in their opponents. They make a mountain out of a molehill while sitting on their own heights of hypocrisy. Understanding this, Jesus continues with, “and then you will thoroughly see to eject the splinter from your brother’s eye.”
 
Jesus introduces the word diablepó. It is derived from dia, through, and blepó, to see. The prefix dia intensifies the thought of seeing. Thus, it is when one can see thoroughly. The meaning is that when a person has a moral defect, even if he sees a defect in others, he cannot clearly identify and root out another’s moral defect.
 
However, once he has cleaned up what is defective in himself, he will be able to more thoroughly review what is wrong in another. With this clarity of vision, he can then help the person remove what is defective in his own life.
 
Life application: The city of Chicago has gone from worse to worse in its selection of mayors. In fact, with the selection of a mayor, it seems that whoever is elected turns out to be so bad that there is no possible way the next person can be anything but a step up. Amazingly, however, once elected, it is seen that the new mayor is, in fact, worse than the one before.
 
How can this be when the people are so fed up with their mayor that they eject him or her from office, but then choose someone worse? The answer is that they are so morally corrupt themselves that they cannot see clearly to choose anything other than another liar whose promises woo them into believing they will be showered with abundance if they only elect him.
 
The problem is with those who choose the candidate. The candidate is simply taking advantage of the selfish greed of the people. Until the people themselves are willing to clear out the defect in their mode of selection, they will continue to go from one bad choice to another.
 
This is true at any level of politics. It is true in the selection of pastors for churches. It is true in a variety of ways in life. Critical thinking is not taught in schools. People are also unwilling to stop and evaluate the root of their problems, and so bad decisions continue to flow in their lives.
 
The only way to truly stem the tide of moral degradation in one’s life is to have a standard that is beyond oneself as a guide for right living. This is true with societies as well. However, for the person or society to be truly godly, that standard must be God.
 
There are many teachings that claim God as their source, but God is not fickle. He will not present Himself in one way to one group and in another way to others. Rather, He has presented Himself in one historically long and yet readily discernible way, which is through the pages of Scripture.
 
His presenting the law to Israel and then grace at the coming of Jesus are not two different presentations of Himself. Rather, it is one continuous instructional tool, each dispensation building on the others so that we can fully understand and appreciate His full plan of redemption.
 
Therefore, if a person or society wants to clear out immoral baggage, following the Bible is the only true way to do so. The further a society moves from the teachings of Scripture, the more morally corrupt it will be. The types of corruption may be different, but they will all be a presentation of morality that is incapable of true and lasting reformation.
 
God has given us the standard by which we can thoroughly see where our defects lie. It is up to us to accept or reject that truth. May we make the right decision and look to Jesus, the ultimate Standard of God’s proper moral way, as our guide. In doing so, things will go well for us.
 
Lord God, man is capable of great achievements and productivity, both individually and in societies. But without following Your guiding hand as it is presented in Scripture, there will always be defects in how we do things. Perfection will never come through our efforts. But through Jesus, we know that perfection lies ahead for Your people. Thank You, O God, for Jesus who promises us Your perfection. Amen.
 

Matthew 7:4

Thursday, 30 January 2025
 
Or how can you say to your brother, ‘Let me remove the speck from your eye’; and look, a plank is in your own eye? Matthew 7:4
 
“Or how you will say to your brother, ‘You permit – I may eject the chip from your eye,’ and behold, the beam in your eye” (CG).
 
In the previous verse, Jesus asked why someone would see a chip in another’s eye but not examine the beam in his own eye. He now continues that line of thought, saying, “Or how you will say to your brother, ‘You permit – I may eject the chip from your eye.’”
 
The person Jesus is speaking of is annoyed at the teeny perceived imperfection in someone else’s eye. It is as if it is too much of an annoyance to allow it to continue without being highlighted and removed.
 
But more, he doesn’t say to the other fellow, “You should work on getting that chip out of your eye.” Instead, he deems it appropriate that he himself will be the one to eject it from his eye. He assumes that he is qualified to mess with such things.
 
In Jesus’ words, He uses a new word, ekballo. It is derived from ek (from, out of, etc.) and ballo, (to throw, cast, etc.). It is the same word used later when referring to casting out demons. It is used in the sense of ejecting something.
 
In this case, he wants to get his hands on the other guy’s eyeball and squeeze it until the chip comes free. Despite this, Jesus repeats the same thought as the previous verse, noting that his own troubles are far greater, saying, “and behold, the beam in your eye.”
 
While standing there noting that he can take care of the little chip in another’s eye, he is unwilling to acknowledge the 2x4 sticking out of his own eye. It is the height of hypocrisy because Jesus is actually referring to a moral defect in the person, using the chip and the beam as metaphors for spiritual truths.
 
People find it very easy to highlight teeny weeny little faults in others, even while they have immense moral defects of their own.
 
Life application: The words here are given as support for the initial words of Chapter 7, “Not you judge.” Jesus is not telling His disciples to never make judgments. In fact, in the next verse, He will actually tell them it is ok to do exactly that. He will then do so again in the verse following that.
 
However, there is an appropriate way to do so and there are inappropriate ways of doing so. For someone to walk around judging when they are committing their own moral transgressions is not a sound way of conducting one’s life.
 
And the fact is that everyone commits some sort of transgression at one point or another. Therefore, to arbitrarily judge others without clearing up one’s own personal failings is a hypocritical way of conducting one’s affairs.
 
Jesus is speaking to His disciples and to Israel in general in these verses, but many of the truths He conveys to them extend beyond the law to people in any culture or time. They are moral precepts that should be considered so that we don’t find ourselves on the receiving end of judgment.
 
Such is the normal way things will turn out when we go pointing fingers at others while we ourselves are not living in a manner that is appropriate.
 
Lord God, give us wisdom to apply the moral precepts of Your word to our lives. The book of Proverbs is a great place to learn basic truths about such things. May we read it along with the rest of Scripture to continually refine our thinking and remind ourselves of those things You find acceptable or unacceptable. Amen.