BIBLE IN TEN

Matthew 6:14

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

Matthew 6:13

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

Matthew 6:12

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

Matthew 6:11

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

Matthew 6:10

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

Matthew 6:9

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

Matthew 6:8

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

Matthew 6:7

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

Matthew 6:6

Sunday, 29 December 2024
 
But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly. Matthew 6:6
 
“And you, when you may pray, you enter into your chamber, and having closed your door, you pray to your Father, the ‘in the secret.’ And your Father, the ‘seeing in the secret,’ He will reward you in the revealed” (CG).
 
In the previous verse, Jesus gave directions to His disciples on how not to pray. Now, He will give instructions to them on what prayers are acceptable to God, beginning with, “And you, when you may pray.”
 
As with the previous verse, the verb is subjunctive. It is thus a hypothetical intended for any such situation. When someone decides to pray, Jesus says, “you enter into your chamber.”
 
The Greek word is tameion. Of this word, Strong’s says, “A chamber on the ground-floor or interior of an Oriental house (generally used for storage or privacy, a spot for retirement) -- secret chamber, closet, storehouse.”
 
This room, set aside for quietness, storage, or whatever else is completely different than the open synagogue or plaza corner of the previous verse. It is not a place you would expect to see the masses thronging to. In fact, you would not expect anyone to show up there. Once in the chamber, Jesus next says, “and having closed your door.”
 
It may not be that someone would show up to come into another person’s chamber, but someone else may be in the house and could walk by and see someone in there. To make sure that total privacy is obtained, He says to close the door. There would then be total isolation from anyone coming by and seeing or hearing. Once so secreted away, He continues with, “you pray to your Father, the ‘in the secret.’”
 
Without any fanfare, any accompanying ears, or any distractions, a person in the chamber should only then make his prayer to God. In such a state, there is no chance of anyone else noting you for your supposed piety, and in such a place while praying to God, it indicates a state of faith that the Father truly does see and hear. As such, Jesus then says, “And your Father, the ‘seeing in the secret,’ He will reward you in the revealed.”
 
The words are the same as Matthew 6:4. The Father will respond according to His will for each person who prays in this manner. Jesus does not say how a person will be rewarded, and it would be presumptuous to expect that every prayer of petition a person makes will be favorably responded to as requested.
 
Further, there are various types of prayers, including praise, thanksgiving, intercession, supplication, petition, etc. Jesus does not specify what prayer is being referred to. Therefore, His words must cover each and every type. In whatever way God will openly reward such prayers, it is assured that it will come about.
 
Life application: In the gospels, it is seen that Jesus went to isolated places to pray, such as on a mountain, in the wilderness, or away from the disciples when in the Garden of Gethsemane. In the Garden, we are given insights into what He prayed as He poured out His heart to God.
 
We may pick up the phone to call a friend for advice or help. We might drive to a family member’s house to do the same thing. But are we willing to go somewhere private and speak of those things with the Lord?
 
God is omnipresent. Any place we go, He is already there. So why should we find it a simple thing to call or go to someone to relay our needs but not feel that way with God, who is right where we are or where we will be when we isolate ourselves from others?
 
Let us take Jesus’ examples along with His words of instruction to heart and be willing to meet intimately with the Lord at whatever time we may find it convenient. Jesus doesn’t tell us how long we should pray. He doesn’t tell us what time of day we should pray.
 
So many things are left open for us to meet with the Lord and commune with Him through prayer. So take advantage of this marvelous avenue God has set forth for us to meet with Him. As Jesus is our High Priest, it is good to include Him in our prayers to the Father, knowing that He is perfectly mediating on our behalf.
 
Heavenly Father, thank You that we have the assurance that when we pray, You will hear and respond according to Your wisdom. We know that our prayers will be found acceptable to You as we pray through our great Mediator, Jesus. Amen.

Matthew 6:5

Saturday, 28 December 2024
 
“And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward. Matthew 6:5
 
“And when you may pray, not you will be just as the hypocrites, for they love to pray in the synagogues and in the corners of the plazas – having stood – that they may be seen of men. Amen! I say to you, they obtain their reward” (CG).
 
In the previous verse, Jesus continued His thought about doing charitable deeds in secret. Now, He goes from that subject to the subject of prayer, beginning with, “And when you may pray.”
 
The verb is subjunctive, and thus this is a hypothetical intended for any such situation, “when you may pray.” At any time someone finds himself desiring to pray to God, Jesus instructs the disciples that “not you will be just as the hypocrites.”
 
The meaning is that there is actually a wrong way to pray, represented by the two-faced people He will continue to speak about. As seen in verse 6:2, the hypocrites say one thing but do another. In this case, it involves praying, something that is to occur between a person and God.
 
If one is going to speak to another about private matters, the two will withdraw and speak privately. The same is true with speaking to God. If one is to have a private prayer, why would he feel it is acceptable to openly pray it? But this is what Jesus will next speak of, saying, “for they love to pray in the synagogues and in the corners of the plazas.”
 
Here are two new words, gónia, a corner, and plateia, a wide place. One can trace the word plaza back to this Greek word which corresponded to the Latin platea. That followed into later languages, such as the Spanish and English word “plaza.”
 
In cities with walls, there was usually a plaza inside of the gate where people could congregate. This is because the gate was normally the place where judgments were rendered and business was transacted.
 
By having a plaza, a wide place, in front of the gate, people could gather to see these things conducted, bring matters to attention, sell to those gathered, etc. It was also the place where the hypocrites went to pray so that everyone could witness their drummed-up attention-seeking.
 
Like the busybodies who hang everyone’s dirty laundry out for everyone to see, these are the types who want to be heard by everyone else. And so, they openly would pray for everyone else to watch.
 
Obviously, Jesus is not speaking of group prayers or settings which call for someone to pray over another person. He is referring to people who want to trumpet their supposed piety in front of everyone else, just like those described in the previous verse who trumpeted their alms-giving in front of others. In order to get this attention, He next continues with, “having stood.”
 
Just as teaching in rabbinic circles involved sitting, praying often involved standing. This continues to this day as Jews gather and pray in open settings. For example, those who gather at the Western Wall of the Temple Mount in Jerusalem stand in the open and pray towards the wall. This is normally accompanied by all kinds of body motions like rocking back and forth and the like.
 
This type of praying is so that they can be seen by others, demonstrating a supposed humility before God. But Jesus says it is really “that they may be seen of men.”
 
The position of standing makes one more visible. The rocking back and forth is like a magnet to others’ eyes. The prayer is audible so that those around can hear. The entire purpose of such actions is to draw attention to oneself. And that is exactly what happens. When it does, Jesus says, “Amen! I say to you, they obtain their reward.”
 
People who do these things are looking for the reward of being seen. They receive what they desire. As such, they should expect nothing else from God the Father. The obvious implication is that no positive response to any prayers will be provided by Him.
 
Life application: Praying is something that is spoken of by Paul in most of his epistles. In 1 Thessalonians 5:17, he says, “pray without ceasing.” The meaning is that one can talk to the Lord at any time and anywhere. This does not contradict what Jesus is going to say about praying in the coming verse.
 
Rather, Jesus is explaining the attitude of people in Jewish society who thought that their open, showy prayers somehow merited God’s attention because they brought about the attention of those around them.
 
Paul’s words mean that we can simply walk along the road and talk to God. We can thank Him for the beautiful scenery. If someone comes to mind who is having trouble, we can say a prayer under our breath for their situation.
 
God knows our thoughts, and He hears our silent prayers. As this is so, we don’t need to trumpet our words out loud –
 
“And it happened, as she continued praying before the Lord, that Eli watched her mouth. 13 Now Hannah spoke in her heart; only her lips moved, but her voice was not heard. Therefore Eli thought she was drunk. 14 So Eli said to her, ‘How long will you be drunk? Put your wine away from you!’15 But Hannah answered and said, ‘No, my lord, I am a woman of sorrowful spirit. I have drunk neither wine nor intoxicating drink, but have poured out my soul before the Lord. 16 Do not consider your maidservant a wicked woman, for out of the abundance of my complaint and grief I have spoken until now.’17 Then Eli answered and said, ‘Go in peace, and the God of Israel grant your petition which you have asked of Him.’” 1 Samuel 1:12-17
 
Glorious God, we know You hear our prayers, even when silently uttered to You in moments of grief and despair. Thank You for hearing and being attentive to our words. Amen.
 

Matthew 6:4

Friday, 27 December 2024
 
that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly. Matthew 6:4
 
“that your compassionateness – it may be in secret. And your Father, the ‘seeing in the secret,’ He will reward you in the revealed” (CG).
 
In the previous verse, Jesus told His disciples that when they were doing charitable deeds that they were not to let their left know what the right was doing. He now explains why, beginning with, “that your compassionateness – it may be in secret.”
 
When one’s left doesn’t know what his right is doing, for sure nobody else will know. It will be a complete secret. This is a new adjective to Scripture, kruptos, signifying hidden, concealed, secret, etc. It is derived from the verb kruptó, to conceal, hide, etc. One can see the etymological root of the word crypto.
 
When one’s good deeds are so hidden away, Jesus says, “And your Father, the ‘seeing in the secret,’ He will reward you in the revealed.”
 
He describes God as seeing all things. If something is secreted away, and yet God is the ‘seeing in the secret,’ it shows that He is omnipresent. There is nothing God is not completely aware of. This would also touch upon His omniscience. Elsewhere of God, it says that God “tests the hearts and minds” (Psalm 7:9). Likewise, it says of the Lord –
 
“I, the Lord, search the heart,I test the mind,Even to give every man according to his ways,According to the fruit of his doings.” Jeremiah 17:10
 
And more, in Revelation 2:23, confirming Jesus’ deity, it says –
 
“...I am He who searches the minds and hearts. And I will give to each one of you according to your works.”
 
If God the Father sees in the secret and rewards in the revealed, and God tests the hearts and minds, and the Lord (Yehovah) searches the heart and mind and gives every man according to his ways, and Jesus searches the minds and hearts and gives according to one’s works, the Bible is clearly and unambiguously telling us that Jesus is God. Were it not so, such statements would be the highest form of blasphemy.
 
And more, in Romans 8:26, 27, it says –
 
“Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. 27 Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God.”
 
Not only is Jesus God, but the Spirit is God as well, thus confirming the doctrine of the Trinity. In sound theology, 1 + 1 will always equal 2.
 
For this verse, however, the direct point being made is that God will reward those who perform charitable deeds with a pure heart and intent. However, if the intent is to receive accolades from man, then why would God further reward such an act? None should be expected and none will be given.
 
Life application: Although many people take the omnipresence and omniscience of God as a frightful thing, which it rightly should be for humanity in general, believers should take this as a note of reassurance and comfort.
 
If God has covenanted with us through the blood of His Son, saving us by grace through faith, and if He knows every single aspect of who we are, what we have done, and what we will do – even into the future – then we should be confident that the all-seeing and all-knowing God has eternally saved us despite ourselves.
 
There should not be a state of constant fear of messing up and losing one’s salvation. There should be great comfort and confidence because God was willing to save us in the first place. As His decrees are eternal, we can know with all certainty that we are eternally saved.
 
Be humble before God, but also be confident that when you have messed up, He already knew you would. God is no longer in a state of enmity with you when you are in Christ. He is in complete and eternal fellowship with you because He is in complete and eternal fellowship with Jesus, in whom you also are included –
 
“I do not pray for these alone, but also for those who will believe in Me through their word; 21 that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me. 22 And the glory which You gave Me I have given them, that they may be one just as We are one: 23 I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.” John 17:20-23
 
Glorious God, because of Jesus our walk with You should be one of confidence. Give us the ability to understand our place in Christ and to be reassured concerning our salvation. With that understanding, we can proceed ahead without fear, knowing that we have eternal security through the precious shed blood of Christ. Thank You for this surety we possess. Amen.

Matthew 6:3

Thursday, 26 December 2024
 
But when you do a charitable deed, do not let your left hand know what your right hand is doing, Matthew 6:3
 
“And you doing compassionateness, not it know your left what it does your right” (CG).
 
In the previous verse, Jesus told His disciples to not trumpet their charitable deeds before others like the hypocrites do. In doing so, there will be no reward from the Father. Now, He continues that thought, saying, “And you doing compassionateness.”
 
Jesus acknowledges that doing such deeds is something expected of people. Otherwise, He would have said, “If you do...” It is assumed that people will, in fact, do such things. This is especially so because those under the law were told to do certain charitable things. To not do them would then be sin. However, Jesus says that in their doing them, “not it know your left what it does your right.”
 
Both words are introduced into the New Testament. The first, aristeros, left, comes from the same root as the word ariston, meaning a breakfast or midday meal. The word ariston properly signifies “undetermined.” Thus, it is a meal eaten at any point before the main meal.
 
As such, the aristeros, left, gives the sense of second best. That then is contrasted to dexios, right. That is from dechomai, to take, receive, accept, welcome, etc. The right throughout the world is considered the predominant hand. It is the one that is generally used for grabbing things, hailing others, receiving gifts, and so forth.
 
Thus, in the Bible, it signifies the position of power (such as “sit at My right hand” in Psalm 110:1) and blessing, both in receiving and in bestowing (such as Psalm 16:11, receiving, and when the hand is placed on another to bless him, as in Genesis 48:13, bestowing).
 
The left is considered the weaker and less predominant side, but it is generally not so in a negative sense. Rather, it speaks of a different or lesser position.
 
Jesus is letting the disciples know that in the giving of alms or doing other charitable deeds, one should be so secretive that the hands – metaphorically speaking of positions of authority – shouldn’t know what one another has done. It may not be a great way to run a government or a business, but it is the appropriate way to do one’s acts of charity.
 
Life application: It is not always easy to live up to these words. As social beings, we desire recognition. We also want things credited to our accounts with others. In doing something nice for another, we can then hope for something in return if a need were to arise.
 
These thoughts will often permeate our thinking. However, if we trust that the Lord has everything figured out, then future needs will be met according to His wisdom. Having account balances with others shouldn’t be a consideration.
 
And for those who could not help in the future, such as the poor, why should helping them be something we want others to see? But we do. It is again something that we find desirable. As it is so, we should make a conscious effort to try to quell those feelings and simply be pleased that the Lord is seeing and approving of our actions.
 
Jesus is speaking to His disciples while still under the law, but the premise of His words holds true at any time. God’s standards of approval will not change in such matters. The only difference is that those under the law had mandates on them that we don’t.
 
We do not have sin imputed for not doing the things required under the law. As Paul says, “sin is not imputed where there is no law” (Romans 5:13). Therefore, we can be grateful for the grace, receive that as a blessing, and be content with this knowledge and not seek further approval from others. The knowledge of what Jesus has done should be sufficient to motivate us to acts of goodness without extra recognition from others.
 
Heavenly Father, Jesus came and lived out the law, fulfilling it and then setting it aside. Now, You offer grace through faith in what He has done. What more could we ask for? It is sufficient to impel us forward, all the days of our lives. Help us to rest in this knowledge and be satisfied in the grace that comes through His work! Amen.