BIBLE IN TEN

Matthew 6:2

Wednesday, 25 December 2024
 
Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men. Assuredly, I say to you, they have their reward. Matthew 6:2
 
“Therefore, when you do compassionateness, you trumpet not before you just as the hypocrites – they do – in the synagogues and in the streets, that they may have glory from men. Amen! I say to you, they obtained their reward” (CG).
 
The previous verse began Chapter 6. Jesus said to not do one’s deeds of charity (compassionateness) before men in order to be seen. If that is the case, God will give no reward. Jesus now continues with, “Therefore, when you do compassionateness, you trumpet not before you.”
 
He uses the verb salpizó, literally, to sound a trumpet. Because the word trumpet can be used as either a noun or a verb, simply saying trumpet in the verbal position gets the point across. In the New Testament, the idea of sounding a trumpet is used as a metaphor at times for other things, such as the announcement of divine actions.
 
In this case, Jesus is saying, “Don’t draw attention to yourself,” something that sounding a trumpet will naturally do. He next adds, “just as the hypocrites – they do.”
 
Here is another new word, hupokrités. One can see the etymological root of our modern word. The word comes from hypo, under, and krino, to judge. Thus, it signifies “a judging under.” This is what someone with a mask on will do. As such, it is a two-faced person. He says one thing but then does another.
 
In this case, his supposed action is helping another, but the true intent is to look good in front of others. He does this by doing his charitable deeds “in the synagogues and in the streets.”
 
These are both places where people are gathered. Thus, they are the perfect places for hypocrites to supposedly do kindnesses to others. The person will be seen and will receive all kinds of accolades for his generosity or care of others. But this is exactly what he wanted in the first place. Such people do this “that they may have glory from men.”
 
Jesus, knowing the human heart, explains why such a person did something nice for another or toward God in the first place. It wasn’t because he cared at all about the recipient. Rather, he cares about himself, hoping to receive accolades or other benefits from those around him. In such a situation, Jesus exclaims, “Amen! I say to you, they obtained their reward.”
 
Such a person was looking for worldly acclaim, not care of or toward the recipient. If worldly acclaim is what he wanted, in doing his deeds in the open, he has received the reward he was looking for. Such a person will get no approval from the Lord. Why should he?
 
And yet, this is usually on the minds of such people. They give in hopes of immediate approval, but then they assume that because those who see are pleased. then God must also be pleased. This is as common as peanuts in a peanut butter processing plant. We equate our human thoughts about things to our thoughts about God, assuming He is just like us.
 
Life application: One of the common things seen in charitable donors is a plaque saying who gave money for a particular cause. Quite often it will include the sum given. People will often give specifically for this type of notability.
 
This is also the idea behind large, notable grave markers. Many people have a need to be noticed by others in both life and death. They want to be remembered for the lives they live (or lived). But if one’s life is not lived for the Lord, it is a life truly wasted. No matter how long a person is remembered in this world, the Bible tells us that this world will come to an end.
 
For those who miss out on the heavenly highway, there is an eternity ahead that will be spent apart from the good thing God is going to do for His people. What a sad trade to make! Who cares if you are appreciated by others for the good things you do in this life? What really matters is if God has accepted you for the next life. And that is only going to happen if you place your trust in Jesus Christ.
 
Believe the gospel today. Don’t worry about trumpeting your deeds now, through faith in Jesus, God will trumpet you to glory –
 
“For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. 16 For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. 18 Therefore comfort one another with these words.” 1 Thessalonians 4:15-18
 
Lord God, may our lives be lived out in a manner that will bring You glory and honor. Help us to be people who live out Your will now, knowing that the true rewards are ahead. Until that day, may we quietly do our good deeds without trumpeting what we are doing. You see. That is what matters. Amen.
 

Matthew 6:1

Tuesday, 24 December 2024
 
“Take heed that you do not do your charitable deeds before men, to be seen by them. Otherwise you have no reward from your Father in heaven. Matthew 6:1
 
“You beware of your compassionateness, not to do before men to be seen by them. And if otherwise, no reward you have from your Father, the ‘in the heavens’” (CG).
 
The previous verse concluded Matthew 5. Matthew 6 begins with Jesus’ continued discourse to His disciples. He now says, “You beware of your compassionateness.”
 
The word translated as “beware,” prosechó, is introduced here. It gives the sense of setting a course and staying on it or giving one’s full attention to something. Thus, one is to beware and pay heed. The specific thing Jesus says to heed in this verse is their compassionateness.
 
The Greek word eleémosuné is used. It is a noun that is exactingly translated as compassionateness, as in alms. Thus, the word alms is how it is often translated. It is a benefaction bestowed upon someone. The word is derived from eleos, signifying compassion, such as pity, mercy, etc.
 
Some manuscripts, however, instead have the word dikaiosuné, righteousness. Thus, “Beware not to do your righteousness...” Either way, the point is to “not to do before men to be seen by them.”
 
Jesus is making a point about the conduct of such a display of doing good. If you are going to do a good deed where others will see, it demonstrates that your intent is less in helping the object of the deed, meaning the poor person, but in being viewed by others to become the subject of their praise.
 
People do this for a variety of reasons, such as being complimented, getting a job promotion or a favorable status among others, getting an appointment to a position (such as in the government), and so forth. If this is the intent, which is expressed by doing the thing in front of others rather than without eyes watching, Jesus says, “And if otherwise, no reward you have from your Father, the ‘in the heavens.’”
 
If the goal is to gain earthly benefit, then whatever you receive here is all you will get. However, God will give you no reward. What would be the point? You obtained what you desired which was something other than pleasing Him.
 
Under the law, there were mandates for caring for others. Some of them were things that, by default, others would see. They occurred during the annual pilgrim feasts and so forth. However, there were things the people were commanded to do that could be done at any time.
 
If someone was doing them for everyone to see, it meant that he was not necessarily doing them to be pleasing to the Lord who gave the law, but to show off to others about how obedient to the law he was. It demonstrated that the law itself was more important to this person than the One who gave the law.
 
Life application: Though Jesus is speaking to Israel under the law, this verse essentially carries a moral precept about the heart. Paul says –
 
’The word is near you, in your mouth and in your heart’ (that is, the word of faith which we preach): 9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.” Romans 10:8-10
 
He refers to belief in the heart. Anyone can say, “I believe in Jesus” with it not being true. Politicians do it all the time. What matters is not what one says openly, but what the heart believes.
 
God is evaluating the heart of man in Matthew 6:1 just as He is doing throughout Scripture. If the heart is right with Him, then the action that accompanies what one is doing will be acceptable. This is the point of Jesus’ words.
 
Lord God, may our hearts be right with You. When they are, our actions will be considered appropriate as well. Help us in this, O God, so that we may be perfect in Your sight as we live out our lives in Your presence. Amen.
 

Matthew 5:48

Monday, 23 December 2024
 
Therefore you shall be perfect, just as your Father in heaven is perfect. Matthew 5:48
 
“Therefore, you, you shall be complete, just like your Father – the ‘in the heavens’ – He is complete” (CG).
 
The previous verse conveyed Jesus’ words concerning greeting others. Even the tax collectors greet their brethren. So what reward is there in doing such a thing? The reward comes in greeting those you are not friendly with or maybe even those with whom you have a sense of enmity or loathing.
 
Based on this and the other principles stated by Him, He now sums up His thoughts saying, “Therefore, you, you shall be complete.”
 
The word translated as complete, teleios, signifies reaching an end goal by going through necessary stages. HELPS Word Studies says, “[This root (tel-) means ‘reaching the end (aim).’ It is well-illustrated with the old pirate’s telescope, unfolding (extending out) one stage at a time to function at full-strength (capacity effectiveness).]”
 
As such, it signifies that which is complete. In this case, however, the word “perfect” gives the correct sense of Jesus’ words. This is because of the next words, “just like your Father – the ‘in the heavens’ – He is complete.”
 
Though not found in all manuscripts, Jesus uses the word hósper, it is derived from hós, meaning like or as, and per, an emphatic particle. Therefore, it means just as, even as, or just like.
 
Jesus is saying that in order to meet the demands of the law, the standard by which God – who is the One in the heavens – judges man, a person must come to a state of completion, meaning absolute perfection, that is exactly like God. No wonder Paul wrote these words to those in Philippi –
 
“But what things were gain to me, these I have counted loss for Christ. 8 Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ 9 and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith; 10 that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, 11 if, by any means, I may attain to the resurrection from the dead.” Philippians 3:7-11
 
Paul knew that his righteousness, which was from his efforts under the law of Moses, was wholly insufficient to bring him to the necessary state of completion where he could be exactly like God. Thus, he needed something more, a perfection in and of itself, that could be credited to him. That something is the righteousness of God which is found in Christ Jesus.
 
Life application: Although it seems in Matthew 5 that Jesus is telling His disciples that they must merit salvation through the law, He is actually telling them exactly the opposite. He is showing them the impossibility of meeting the demands of the law. But He already told them that through Moses –
 
“You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord.” Leviticus 18:5
 
To live is to not die. The Lord was telling Israel that by keeping the law, they would live. But every person who ever lived under the law (with the exception of Elijah who was translated directly to heaven) died.
 
This demonstrated to Israel, and it should be a learning tool to us, that the law cannot bring life. We cannot be perfect just like our heavenly Father through law observance. However, Jesus could. He died under the law, but not for His own sins. Rather, He died for the sins of others.
 
Then, on the third day, He rose again. What does this prove? It proves that He is exactly like His Father who is in the heavens. He bears the perfection of God. As only God can bear the perfection of God under the law, it tells us that Jesus is God come in human flesh.
 
What was stated in Jonah is proven true in Jesus: Salvation is of the Lord. Jesus is the Lord, Jehovah. This is what Scripture is telling us. Understanding this, Jesus’ words of Matthew 5 are not a call for Israel to work harder under the law, something that will never reconcile them to God. Instead, His word cries out to them that they must trust Him for this.
 
With the introduction of the New Covenant, Gentiles are included in this process of salvation. Those who were never under the law are granted the same chance of obtaining salvation as those who were under the law.
 
Jesus! Jesus is the answer. So why would anyone want the burden of the law imposed on them? In Christ Jesus is complete restoration because we are made to be exactly like our Father in the heavens through the imputation of Christ’s righteousness.
 
Lord God, You demand absolute perfection because the new heavens and new earth will be absolutely perfect. How can we be a part of that? It is through faith in Christ Jesus alone. Thank You that we have merited perfection through Him and not through our own failing attempt at it. Yes, thank You for Jesus Christ our Lord. Amen.

Matthew 5:47

Sunday, 22 December 2024
 
And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? Matthew 5:47
 
“And if you embrace only your brothers, what extra do you do? And do not the taxmen, the ‘himself’ they do?” (CG).
 
In the previous verse, Jesus noted the pointless nature of expecting rewards when you love those who love you, noting that even tax collectors do that. Now, He continues that thought, saying, “And if you embrace only your brothers.”
 
He uses the word aspazomai. Strong’s Lexicon says, “Derived from a (as a particle of union) and a presumed form of spao (to draw); meaning to enfold in the arms, i.e., to greet or embrace.” Although most translations simply say greet, salute, hail, or something similar, the word indicates a hearty welcome where the arms enfold around someone.
 
Today, we might grab someone, pull him closer, put one arm around him, and then give him a pat on the back. It is a welcome that demonstrates felicity. When greeting a brother like this, Jesus questions them about it, asking, “what extra do you do?”
 
The obvious answer is, “nothing.” It is what everyone who greets a brother or a friend does. This is so obvious that He next says, “And do not the taxmen, the ‘himself’ they do?”
 
Some manuscripts use the word ethnikoi, those from non-Jewish ethnicity, rather than telonai, taxmen, as was seen in the previous verse. Either way, the point is made. Jesus uses an example of someone who is considered contemptible by the Jews, demonstrating that this is what everyone does, regardless of culture, social status, etc.
 
He will next finish the chapter with words that sum up His thoughts on the matter that He has been addressing.
 
Life application: There are various ways that manuscripts will wind up with differences in them. In the case of Matthew 5:47, what seems likely is that it was a case of dittography. This is where a letter or word is repeated by accident. In the Greek NT Text, the final sentence is almost identical except for one word, translated as tax collectors by the NKJV:
ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν;
καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν;
 
For if you love those who love you, what reward have you? Do not even the tax collectors do the same?
And if you greet your brethren only, what do you do more than others?Do not even the tax collectors [ethnicities] do so?
 
When translating verse 47, the Greek copyist looked up, his eyes probably glanced at verse 46 by accident, thus writing taxmen a second time instead of pagans or ethnicities. This is obviously speculation, but somehow an error crept into one of the two texts.
 
To understand why there are various differences in the biblical texts, take time to read up on copyist errors. Along with dittography, some of the errors you will discover are haplography (omitting a repeated letter or word), metathesis (reversing letters or words), homeoteleuton (skipping a section due to similar line endings), and homeoarchy (skipping a section due to similar beginnings of lines).
 
These and other copyist mistakes frequently crept into texts. Does this mean that the word of God is tainted? Not at all. It is there, but we must spend time and careful consideration to determine why the error occurred and which is the original. Though disputed by various scholars, the original exists.
 
The Greek New Testament has thousands and thousands of manuscripts. Add in lectionaries, commentaries, and other ancient sources, and the originals can be determined. God has allowed fallen man to handle His word. Because of this, errors in transmission can be expected. But diligence and perseverance will lead to a fuller and closer understanding of what was originally given under inspiration of the Spirit.
 
Lord God, thank You for those who have carefully recorded Your word over the ages, passing down what You originally gave us so that we can understand what You have done in the giving of Jesus. Help us to diligently search out Your word and faithfully transmit it to those around us so that they, too, can know. Amen.
 

Matthew 5:46

Saturday, 21 December 2024
 
For if you love those who love you, what reward have you? Do not even the tax collectors do the same? Matthew 5:46
 
“For if you love those loving you, what recompense do you have? And do not also the taxmen, the ‘himself’ they do?” (CG).
 
In the previous verse, Jesus spoke of the gracious nature of the Father, having the sun rise on the evil and the good and sending rain upon the just and unjust. Now, to demonstrate why emulating Him is important, He says, “For if you love those loving you, what recompense do you have?”
 
Though some people are perverse exceptions, it is the most natural thing in the world to love those who love you. If someone is kind to others, they will tend to turn and return the kindness as well. This is how human nature is. In fact, it is such a commonly expected thing that Jesus next says, “And do not also the taxmen, the ‘himself’ they do?”
 
In these words, Jesus introduces the telónés, taxmen. It signified a collector of taxes. Of these men, HELPS Word Studies says, “The tax-collectors were, as a class, detested not only by the Jews but by other nations also, both on account of their employment and of the harshness, greed, and deception, with which they prosecuted it.” Nothing has changed, even in modern times, in this regard.
 
Each tax collector, the “himself,” will be like all other tax collectors. In the case of loving others who love them, they will act in the same manner as other people. As such, there is no reward or recompense that would be expected. If this is something even such abhorrent people do, it is something that meets the minimum standards of human interaction.
 
Jesus, by saying it this way, is demonstrating that tax collectors are generally not like all other people. The very fact that they are singled out by Him shows that He is using them as an example of people who generally are wholly unlike the masses.
 
And yet, in the particular matter of loving others, they were like everyone else. What Jesus is doing in this example is showing that God looks at humanity in general as we would look at taxmen. We are the outcasts. We are the pariahs. And yet, God loves humanity enough to have sent Jesus to reconcile us to Himself.
 
To make this point all the more poignant, Jesus selected a tax collector as one of His apostles. Though not yet introduced, Matthew, the author of this book, was not only an outcast human, but he was an outcast among humans. Despite this, God in Christ graciously called him and restored him to an eternally restored right-relationship –
 
“As Jesus passed on from there, He saw a man named Matthew sitting at the tax office. And He said to him, ‘Follow Me.’ So he arose and followed Him.10 Now it happened, as Jesus sat at the table in the house, that behold, many tax collectors and sinners came and sat down with Him and His disciples. 11 And when the Pharisees saw it, they said to His disciples, ‘Why does your Teacher eat with tax collectors and sinners?’12 When Jesus heard that, He said to them, ‘Those who are well have no need of a physician, but those who are sick. 13 But go and learn what this means: “I desire mercy and not sacrifice.” For I did not come to call the righteous, but sinners, to repentance.’” Matthew 9:9-13
 
Life application: It is easy to read the words of Jesus and to acknowledge that God is great in calling those who do not deserve it. When considering that Jesus called Matthew, something that would have been shocking even to the other disciples, we can see the immensely gracious nature of God in Christ.
 
But do we then respond by acting in like manner? Are we really willing to engage with people who are completely contrary to what is normal, socially unacceptable, dirty, or otherwise unlovable?
 
Think about this. We read these words, know what is right, and then fail to follow through with the words as well as the afterthoughts that come into our minds. In the case of demonstrating grace toward others, it takes an active and determined state of mind.
 
At first, it can even be hard to get our feet in gear and interact with such people, but eventually, it can be done. Musicians play for prisoners, common people help the poor in government housing, and churches gather to feed people that are down and out. These things don’t come naturally. They must be brought forth from a well that is not normally open to the world. But once that well is opened, lives change, and people begin to interact in ways that are pleasing to God.
 
Be a part of the solution, the one that is stated right here in the words of Jesus. Lives can be changed, and a new direction for lost human souls can come about.
 
Lord God Almighty, You have given examples of how we should conduct ourselves in our interactions with others. Help us to be obedient to Your precepts when they reflect Your eternal and unchanging nature. May we be willing to emulate You and glorify You in doing so. Amen.

Matthew 5:45

Friday, 20 December 2024
 
that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. Matthew 5:45
 
“that you may be sons of your Father – the ‘in heavens.’ For He rises His sun upon evil and good, and He rains upon the righteous and unrighteous” (CG).
 
In the previous verse, Jesus continued His words concerning the standard He set forth to truly emulate our heavenly Father, such as loving one’s enemies, praying for one’s persecutors, etc. He now notes the reason for this, saying, “that you may be sons of your Father – the ‘in heavens.’”
 
One who is a son of the Father who is in the heavens is a son of God. This theme goes all the way back to Genesis 6:2 where people are first noted as the “sons of ‘the God.’” There, it is not speaking of angels. It refers to those who are in a right standing with the Lord. The layout of Genesis reveals this, first introducing a topic and then further defining it.
 
The idea of the sonship of God is brought up innumerable times after that, including the people and nation of Israel and Job who is noted as such in Job 1:6 and 2:1. In the New Testament, Jesus is noted as the begotten Son of God and then in Matthew 5:9, it first noted the sons of God as applying to those who are peacemakers.
 
Now, Jesus reconfirms this sonship for His hearers by noting that through their conduct, they are truly sons of God. This theme will then continue into the time of the New Covenant where the term is used by Paul where he defines who the sons of God are within the church, such as –
 
“For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” Galatians 3:26-29
 
When one emulates his heavenly Father, a sonship results. This sonship, however, is based on what God is doing in the redemptive scenario at any given time. For those of Israel who rejected Jesus, they are not sons of God. Rather, Jesus clearly defines them as sons of the devil in John 8:44.
 
Until they come to Jesus individually, they are excluded from the good things God is doing. Likewise, as a nation, Israel is out of favor until the time they collectively call out to Him as Lord. As for Jesus’ continued words, He next says, “For He rises His sun upon evil and good.”
 
The meaning of the words is that God graciously provides the cycle of life to all. He doesn’t just snuff out those who are evil but allows them to continue. At times, this even means to the harm of those who He considers good. Hence, there have been innumerable martyrs in the world since Christ’s coming.
 
But these things are allowed by God during this time. His purposes are being met, even through such tragedies. God is being good, even to the evil. To emulate Him in this is to then be a son of God. Continuing on, Jesus next says, “and He rains upon the righteous and unrighteous.”
 
It is another example of the normal cycle of life. God sends the rains upon the earth regardless of whether someone is righteous or unrighteous. And, in fact, God is justified in this. Paul notes such treatment of others in Romans 3 where he refers to the law in relation to acting unrighteously.
 
All may not be under the Law of Moses, but all are under the law that Adam violated. His sin is passed on to his seed. And yet, God has allowed them to continue. For those who are of faith, the transgression of Adam is removed. They move to a new Head, who is Christ.
 
For those who do not do so, God is justified in His condemnation of them. They have seen His divine attributes displayed in the world around them, and yet they reject Him and continue without emulating Him, excluding them from the sonship that Jesus speaks of in these verses.
 
Life application: The coming of the New Covenant through Christ’s shed blood is what God is “doing” in the redemptive scenario. The Law of Moses is no longer an acceptable means of finding favor with God.
 
In fact, pursuing life under the law will only bring God’s wrath upon man. This is because God has sent Jesus. Jesus has lived out the law, fulfilling it through His life under the law. In His death in fulfillment of the law, He introduced the New Covenant. To not come under the New Covenant, then, is to reject what God has done.
 
Because of this, God’s wrath remains on those who do not come to Jesus. How much more for those who willingly place themselves under the law! Not only do they reject Jesus, but they reject the notion that Jesus’ work has any validity in their lives at all. “Don’t worry God, I know You did Your best in sending Jesus, but I can do better. Watch and be impressed at how marvelously I live my life under the law.”
 
It is a self-condemning act. Be on guard against such people! They twist and manipulate Scripture to bring you under a yoke of bondage that only leads to condemnation. Rather, come to Jesus and be saved through His work. Simple faith! That is all that God desires of you. Jesus, Jesus, Jesus! Our beautiful Jesus has done everything necessary to restore us to our heavenly Father.
 
Lord God, thank You for Jesus Christ our Lord. Forgive us when we make everything about us. Rather, it is all about Him and His marvelous workings on our behalf. Yes, O God, thank You for Jesus Christ, our Lord. Amen.

Matthew 5:44

Thursday, 19 December 2024
 
But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, Matthew 5:44
 
“And I, I say to you, you love your enemies, bless those cursing you, you do good to those hating you, and you pray for the ‘insulting you’ and ‘pursuing you’” (CG).
 
In the previous verse, Jesus cited precepts from the law that said, “You shall love your neighbor, and you shall hate your enemy.” As in several previous instances, He will now give a higher perspective. He is not contradicting the law when He does so (but). Rather, He is giving a standard that matches how God deals in such matters (and).
 
In other words, “If you want to be like your heavenly Father, I say to you this is how you are to be.” The law is God’s set standard for man. It is what He has determined, but even Jesus says that there are accommodations in the law because of man’s inability to be perfect in all ways. For example, the accommodation for divorce is noted in Matthew 5:32. Understanding this, Jesus next says, “And I, I say to you, you love your enemies.”
 
The law said to wipe out Amalek and other nations found within the borders of Canaan. The people of Israel were to abhor them and their practices. This was a necessary tool of instruction concerning the aberrant ways of these enemies. If they were allowed to live, they would infect Israel with their idolatries and immoralities.
 
But the higher standard of God is to love one’s enemies. For those who find that hard to accept, they should just go look in the mirror –
 
“For when we were still without strength, in due time Christ died for the ungodly. 7 For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. 8 But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. 9 Much more then, having now been justified by His blood, we shall be saved from wrath through Him. 10 For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 11 And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.” Romans 5:6-11
 
God loved us even when we were at enmity with Him. This is the higher standard Jesus says exists and which we should emulate. He also says to “bless those cursing you.”
 
The word is kataraomai, to curse. It is derived from katara, to execrate. It is the pronouncement of a curse or a prayer for evil upon someone. God will eventually bring evil upon those who refuse to turn to Him. However –
 
“The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.” 2 Peter 3:9
 
Mortal man has a set amount of time, after which, his chance to be reconciled to God ends. Until that time, even until his last breath, God is willing to refrain from condemning him. The curse of condemnation only comes when the last breath is complete. Jesus next says, “you do good to those hating you.”
 
Most people know, or at least are familiar with, someone who has claimed he hated God but who is now a faithful follower of the Lord. God didn’t just snuff him out. Rather, He continued to give him life, breath, and good things. Along with this, Jesus says, “and you pray for the ‘insulting you’ and ‘pursuing you.’”
 
Likewise, the same type of people may have not only claimed to hate Him, but they may have openly insulted His name, mocked His being, and so forth. And more, such a person may have pursued and persecuted His faithful followers. The Bible elsewhere shows that to persecute those in the church is to persecute Jesus –
 
“Then Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest 2 and asked letters from him to the synagogues of Damascus, so that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.3 As he journeyed he came near Damascus, and suddenly a light shone around him from heaven. 4 Then he fell to the ground, and heard a voice saying to him, ‘Saul, Saul, why are you persecuting Me?’5 And he said, ‘Who are You, Lord?’Then the Lord said, ‘I am Jesus, whom you are persecuting. It is hard for you to kick against the goads.’” Acts 9:1-5
 
Jesus says that Paul was persecuting Him, even though it was His people who Paul raged against. And God didn’t just snuff out Paul. Rather, He called him and saved him. This is the higher standard that Jesus speaks of.
 
Of this verse, there are differences in some texts that may be reflected in your Bible, depending on which you read –
 
*But I say to you, love your enemies and pray for those who persecute you. (NASB)*But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you. (NKJV)
 
Life application: How often do we get so angry at a person, let’s say a politician who has the morals of a sewer rat, and we say something like, “O God, I pray that person comes to an evil end.”
 
Some of the Psalms carry this attitude. They are known as Psalms of imprecation. A curse is called down on the enemies of God. In such a prayer, it is better that we include the Lord’s will in our words. “O God, this person is contrary to everything Your word stands for. If it is your will to save this person, may it be so. If not, I pray that You then give him what he deserves.”
 
We don’t know what will happen in that person’s life. If he turns to the Lord, he could become a great and effective mouthpiece for what is good and right. As with all such things, including a petition for the Lord’s will to be done is the right thing. He will do what is perfect, just, and right.
 
Glorious God, we may despise the wicked around us, but we also need to remember that we were once Your enemies as well. Rather than destroying us, You call us to Yourself through Jesus. Thank You, O God, for Your tender mercies upon us. Help us to remember to pray for this for others as well. Amen.

Matthew 5:43

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

Matthew 5:42

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

Matthew 5:41

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

Matthew 5:40

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

Matthew 5:39

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