A biblical perspective of the personal holiness, accountability and worth of God’s church.
Scripture quotations are from the King James Version of the Bible.
Reference materials used in the compilation of this material:
King James Version of the Bible
The New Strong’s Exhaustive Concordance of the Bible
Vines Expository Dictionary of Old and New Testament Words
Young’s Analytical Concordance to the Bible
Webster’s New Twentieth Century Dictionary (Unabridged)
Chapter Two
Fulfillment of the Law:
Matthew 5:17-20
Greatness of servanthood is demonstrated by Jesus’ obedience to God the Father
in fulfilling the law by His sacrificial love for us.
Matthew 5:17:
Think not that I am come to destroy the law, or the prophets: I am not come to destroy,
but to fulfil.
The Commandment To Love
Jesus explains His statement in other portions of
scripture: “Therefore all things whatsoever ye would that men should do to you, do ye
even so to them: for this is the law and the prophets” (Matthew 7:12). “And Jesus
answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one
Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all
thy mind, and with all thy strength: this is the first commandment. And the second is like,
namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater
than these” (Mark 12:29-31). In Matthew 22:40 Jesus added to this powerful divine summary:
“On these two commandments hang all the law and the prophets.”
Jesus’ response to the scribe in Mark 12:33,34
clarifies His meaning: (The scribe speaking) “And to love him with all the heart, and with
all the understanding, and with all the soul, and with all the strength, and to love his neighbour as
himself, is more than all whole burnt offerings and sacrifices. And when Jesus saw that he answered
discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after
that durst ask him any question.”
Jesus appeared to the disciples after His death, burial,
and resurrection, “And he said unto them, These are the words which I spake unto you,
while I was yet with you, that all things must be fulfilled, which were written in the law of Moses,
and in the prophets, and in the psalms, concerning me” (Luke 24:44).
Love One Another
“Owe no man any thing, but to love one another:
for he that loveth another hath ful-filled the law. For this, Thou shalt not commit adultery,
Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet;
and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou
shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the
fulfilling of the law” (Romans 13:8-10). “For all the law is fulfilled in one word,
even in this; Thou shalt love thy neighbour as thyself” (Galatians 5:14). “Beloved,
if God so loved us, we ought also to love one another” (I John 4:11). James calls it the
royal law: “If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbour
as thyself, ye do well:” (James 2:8).
Love Endures
Matthew 5:18:
For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in
no wise pass from the law, till all be fulfilled.
Jesus equates His Word with the law in that it shall
not pass away: “Heaven and earth shall pass away, but my words shall not pass
away” (Matthew 24:35; Mark 13:31; Luke 21:33). As the fulfillment of the law —
love — then we know that His love shall never pass away.
Provisions Under The Law
Provisions under the law were complete and perfect.
Failure was not due to a lack in the law, but in the heart of man.
The justice of God — the use of authority and
power to uphold what is good — provided man a way to deal with injustice by procedural
remedies under the law. The actions usually followed this alliterated sequence:
(1) Perception, or recognition, or cognizance
(2) Petition, or request, or complaint
(3) Punishment, or retaliation, or chastisement
(4) Payment, or restitution, or compensation
(5) Peace, or reconciliation, or calm
(6) Propriety, or responsibility, or correctness
(7) Perfection, or restoration, or conformity
(8) Purity, or righteousness, or completeness
The results of God’s provisions for us under
the law: to bring us to a state of purity, or righteousness, or completeness. He used our sin to
show our inability to do this on our own.
Purpose Of The Law
Matthew 5:19:
Whosoever therefore shall break one of these least commandments, and shall
teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and
teach them, the same shall be called great in the kingdom of heaven.
God warns us not to add to His Word (Deuteronomy
4:2; 12:32). In Matthew 15:7-9 Jesus admonished the scribes and Pharisees about adding the traditions
of men to the law. The scribes and Pharisees were also guilty of teaching the doctrines of
men as commandments. (See also I Timothy 6:3-5; II John 9-11; I Corinthians 4:6; II Corinthians
11:3-5; 13-15). (False teachers: Matthew 5:19; 15:9; I Timothy 1:7; 4:1; 6:3-5 — II
Timothy 4:3,4; Titus 1:10,11; II Peter 2:1-3).
Initial behavior necessary to teach the commandments
of Jesus is to learn and relate to them. We must keep them constantly fresh, alive and active to
become part of our heart and soul. In every aspect of family life the Word of God is to fill our
being. (Deuteronomy 6:6-9; 11:18-21). In today’s society, however, it’s constant
TV, stereos in cars and homes and portable headphone radios, none of which teach God’s
commandments. Today’s movies, TV and profane publications seduce the minds of men
and women and youth with evangelistic fervor. The morals of humanity respond with destructive
behavior and perversion to this secular fanaticism. The commandments of Jesus are not being
done and taught.
Childlike faith, trust, and obedience to our heavenly
Father qualify us to be great in the kingdom of heaven. To become great we must humble ourselves
(Matthew 18:1-4) and receive those who have humbled themselves, just as we received
Jesus (Mark 9:33-37). We must be the least among the brethren and be a servant to them (Luke
9:46-48; Matthew 23:11,12). That’s how we become great ... and God will exalt us.
Why is the law so important? The law has a sevenfold
purpose:
First, to instruct us in the knowledge of sin (Romans
3:20; 7:7,13).
Second, to increase our experience of sin (Romans
5:20; 7:5,8; I Corinthians 15:56).
Third, to indict us for our guilt of sin (Galatians
3:10-12,19).
Fourth, to illustrate our inability to escape captivity to
the law of sin and willfully perform righteously (Romans 7:15-25; Galatians 5:17-21; James
4:1,2; Jeremiah 17:9 — Matthew 15:19 — Mark 7:21-23).
Fifth, to inform us of the indebtedness we have to Jesus
for paying the penalty for our sin (Romans 3:23,24; 8:2; 9:30-33; 10:4; II Corinthians 3; Galatians
3:13,24,25,29; Ephesians 2:4-9; Philippians 3:3-9; Colossians 2; I Timothy 1:3-11; Hebrews 7:18,19;
8-10; James 2:10,11).
Sixth, to initiate loving intimacy
with one another and encourage forgiveness through the love of Christ within,
instead of intimidation and judgment of one another by legalistic requirements
of the law (see Chapter 12).
Seventh, to identify with Israel, as a believing remnant,
consecrated unto God (Romans 9:25-27; 10:12,13,19-21; 11:5-12,22,23,28; Galatians
3:23-29). (God’s remnant principle — Noah-man, animals, birds; Jeremiah 23:3;
Amos 9:11,12 — Acts 15:14-17; Jeremiah 29:10 — Ezra 2:64-65).
The results of the purpose of the law: for the saints to
identify with Israel as a believing remnant consecrated to God.
Jesus stressed the gravity of not breaking the commandments and the necessity of teaching them. However, we must remember that Jesus fulfilled
the law (Matthew 5:17). Several transitory statements by Jesus establish His fulfillment of the
law. We are to carry out the stated commandments of Jesus and teach them.
“For all the prophets and the law prophesied
until John” (Matthew 11:13; also Luke 16:16). This statement signaled the fact the law
was destined to be fulfilled (Romans 8:3,4; 10:4; Ephesians 2:15, Colossians 2:13-15; I Timothy
1:5-11). John 13:34,35 states a new commandment by Jesus: “A new commandment I give
unto you, That ye love one another; as I have loved you, that ye also love one another. By this
shall all men know that ye are my disciples, if ye have love one to another.”
Within the boundaries of love for God and man (Mark
12:29-31; Matthew 22:37-40) we are sovereign (royal–James 2:8) and free (liberty–James
1:25; 2:12; I Corinthians 9:19-22). We can express that love without limitations in thought, word
or deed. John 14:15,21,23 stresses the reciprocity of love and fellowship
between the Father, Jesus and believers who keep Jesus’ commandments.
In John 15:10 we find a key transitional statement:
“If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.” Jesus kept all the commandments
that we were unable to keep, abiding in the Father’s love, thus fulfilling the law. (Ephesians
2:15; Hebrews 10:1,8,9 — Psalms 40:6-8; Hebrews 8:6 — Jeremiah 31:31-34;
Hebrews 9:15; 12:24). In turn, Jesus has given His church commandments to keep, so we may
continue to abide in His love. Continuing in verses 11 through 17, Jesus again stated His commandments to love one another and alluded to the Great Commission in verse 16 — see
also Matthew 28:18-20; Mark 16:15; John 20:21, and Acts 10:42.
“One another” allelon, the plural
of allos, expresses a numerical difference of objects of similar character and denotes another
of the same kind. We are also to have love toward all men (I Corinthians 16:14; I Thessalonians 3:12;
Galatians 6:10; I Corinthians 13; Colossians 3:13,17).
It is by loving one another that the love of God is perfected
in us (I John 2:3,5; 4:12,16,17; Matthew 5:44-48; John 13:34,35; Colossians 3:14). Failure
to love one another as Jesus commanded brands us as a liar, lacking truth and still in darkness (I
John 2:4,9,11; II John 4,6; 9-11 refer I Timothy 6:3-5). I John 3:10,14,15,17,18 tell us that failure
to love one another also marks us as a child of the devil (verse 10), abiding in death (verse
14), and a murderer lacking eternal life (verse 15). If we fail to help a needy brother, loving him
in deed and in truth, (verses 17 and 18), we lack love and are not obeying the commandments of
Jesus (I John 3:10-24).
“For all the law is fulfilled in one word, even in
this; Thou shalt love thy neighbour as thyself” (Galatians 5:14). “But if ye be led of
the Spirit, ye are not under the law” (Galatians 5:18). “For as many as are led by the
Spirit of God, they are the sons of God” (Romans 8:14). The fruits of the Spirit are listed
and verse 23 says: “ ... against such there is no law.”
Scripture is clear: Loving one another, displaying the
fruits of the Spirit, you are not under the law. If you don’t love one another, you are serving
the devil and his purposes and are obviously under the law. “For as many as are of the
works of the law are under the curse: for it is written, Cursed is every one that continueth not in
all things which are written in the book of the law to do them” (Galatians 3:10).
“For whosoever shall keep the whole law, and yet offending in one point, he is guilty of
all” (James 2:10). Jesus has redeemed us from the curse of the law (Galatians 3:13; Colossians
2:13,14), and we are now under grace, (Romans 6:14). Not loving our brother, however,
places us under the law, with its attendant curse and condemnation.
Let him that has ears hear what the Word says about
the foolish, petty asinine squabbles in the church of Jesus Christ. The result of this sown discord
among the brethren is to place them back under the curse of the law of sin and death (Romans
8:2). This brings heightened awareness of (1) knowledge, (2) experience, (3) guilt, and (4) inability
to escape from sin, with its accompanying condemnation. They should have been (5) expressing their
indebtedness to Jesus for paying the penalty for their sin of (6) not initiating intimacy and forgiveness
toward one another and (7) identifying with Israel as a truly believing
remnant consecrated to God.
The plan of God to make us rulers with Him used the
vehicle of the provisions of the law. These provisions were to bring us to a point of purity, righteousness and completeness. God wisely used the instrumentality of our own sin to dramatize our
lack of ability to successfully do so by our own efforts.
Through the purposes of the law, God again used our
own sin to show our need for Christ. Acceptance of His purity, righteousness, completeness, vicarious
suffering and death promotes love, intimacy and forgiveness for each other among His
disciples. With love for one another, we are identified, with Israel, as a believing remnant consecrated
unto God.
By the provisions and purposes of the law we became
aware of our need for the love of God, as demonstrated by Jesus. Nothing in the law has been
done away with. It is incorporated into the parameters of our love for God and man.
The provisions and purposes of the law are included
in God’s plan. We are to model ourselves in the image of Jesus so that we may rule with
Him. We will be pure, righteous, completed saints, identified with Israel as a believing remnant.
Then we shall see the final outworking of God’s grace. God will assimilate us into Him as
His church, His body — as we resemble Him and become a part of Him, as His bride. We
will discuss aspects of God’s grace in the next chapter.
Matthew 5:20:
For I say unto you, That except your righteousness shall exceed the righteousness
of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
Righteousness: Not Religious Formality
The scribes were teachers of the law, qualified to
teach in the synagogues. For them the law became a tool for them to exhibit all the good, moral
values of God in an external activity of formality. However, inside they were without any true
love and violated their own teachings. A religious sect, the Pharisees were also devoted to rigid
observances of the written law to put on a show of pretended morality and virtue. They also conformed to the oral or traditional law obeyed by popular usage. Both the scribes and the Pharisees
were highly hypocritical. Religious formalities, ceremonies, exercises and observances avail us
nothing in God’s eyes (I Samuel 16:7; Proverbs 16:2).
The Word Produces Life And Love
The Word of God must flood our lives, our souls and
spirits. We are to live and teach His commandments. God will call us great and exalt us in His
kingdom when we do. Humbling ourselves, receiving those who have humbled themselves, we
must count ourselves as servants among the brethren. For countless thousands of men and
women who have sought to find the will of God and purpose for their existence, there is great
comfort in these words of Jesus.
Jesus has given us a pattern for progressive growth in
goodness. He has done the work: all we must do is believe, exercise rule over our human spirit,
and invite God’s Holy Spirit into our hearts. As we submit to His acknowledged rule, crucify
our old man and feed and nurture the new man we shall have life more abundantly here on
this earth. As we continue to be salt and light, our living testimony will bring abundant and eternal
life to many more.
Jesus is the personification of love that endures
throughout all of eternity. His teachings have released us from our burden of self-performance.
We must learn to please and glorify God in all we think, say and do. Jesus has set us free from
the bondage of denominations, religions and traditional teachings of men. We should reject
things designed to bring us into bondage as Jesus rejected false teachings of the scribes, Pharisees
and Sadducees.
Chapter Three
Forgiveness:
Matthew 5:21-26
God’s provisions help strengthen our human weaknesses and are explicit and
available to help us in avoiding the penalty for not forgiving, hatred and sluggish Christianity.
Matthew 5:21:
Ye have heard that it was said by them of old time, Thou shalt not kill; and
whosoever shall kill shall be in danger of the judgment:
“Thou shalt not kill” (Exodus 20:13;
Deuteronomy 5:17) is the sixth commandment. The rest of the verse “... and whosoever
shall kill shall be in danger of the judgment:” has more meaning than is apparent on the
surface.
Legal Liability
Jesus is referring to murder, the taking of human life
by another. “Danger” is enochos, “liable to.” It is used in the
legal sense of being liable to the penalty for a misdeed. Liability to the legal process could lead
to being brought into a court of law. “Judgment” krisis, a legal judgment,
inferred a tribunal (court of justice). This is by God’s provisions (Deuteronomy 16:18).
Jesus talks about the place of judging, the court itself, and the pronouncement of punishment, the
penalty from the court.
A Progression
The three things being expressed in the statement that
Jesus made are: (1) liability to the legal process (2) the court itself as the place of judgment and
(3) the pronouncement of punishment, which is the penalty. He is implying the process, the place
and the punishment. Jesus illustrates the progression from the process, to the place of judgment
and finally, to the punishment, in the verses that follow.
Matthew 5:22:
But I say unto you, That whosoever is angry with his brother without a cause
shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger
of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
The Process
“Angry” orgizo, is from a root
word suggesting a more settled condition of mind, frequently to take revenge. It’s lasting
in its nature and is a more active emotion. They omit the phrase “without a cause”
from many translations with comments showing it is not found in all manuscripts. We should
omit it also. Our attempts to justify and rationalize anger at our brother is because we have a
“cause.” Feeding your anger against your brother and determined to take revenge
places you in danger of the judgment. This legal process could lead to your being brought into a
court of law. The process server could knock on your door any day. At this point you are subject,
or liable, only to the process, not to the place or the punishment of the court.
The Place
“... and whosoever shall say to his brother,
Raca, shall be in danger of the council: ...” “Raca” rhaka, is a word of
utter contempt signifying empty-headed intellectually, someone who is mentally stupid. When
you call someone stupid, you are now getting into deeper waters of trouble, legally. Now you are
liable to the council, the sunedrion, which literally means “a sitting together”
— an assembly. Specifically, it means the Sanhedrin, known as the Great
Council of Jerusalem. It consisted of 71 members and their families, all more than 30 years of
age and married. They included the high priest, elders and scribes. The Jews trace the origin of
the Sanhedrin to Exodus 24:9 and Numbers 11:16,17. They abolished it in 70 A.D. with the destruction of Jerusalem. Ecclesiastical and civil causes considered more important came before
this tribunal. Their authority extended even to the death penalty, if approved by Roman authorities.
Having gone through the legal process and now in the place of judging — the court
itself — you are in very deep water. Being liable to the sentence of the Sanhedrin court now
places you in the position of being subject to the death penalty.
The Punishment
“... but whosoever shall say, Thou fool, shall be
in danger of hell fire.” The word for fool is moros and means stupid, foolish and
morally worthless. A godless, moral reprobate, moros meant morally deficient. It was
worse than rhaka, which said he was mentally stupid. When you have called your brother
morally deficient, you have placed yourself in the position of being liable to hell itself. The word
used for “hell” is geenna, from the Hebrew Ge-Hinnom, the valley of
Tophet, a place in the Valley of Hinnom near Jerusalem. Waste was dumped there and fires were
kept up to prevent pestilence. It was a place with which the people Jesus was addressing were
familiar. They understood its implications as a place of eternal punishment.
Jesus makes it clear that anger and murder place a
person in a position of liability to the judicial process. This leads to the place of judgment and
pronouncement of punishment.
We shall return to this text after researching scriptures
that show God’s provisions for our weaknesses in this area.
Cain And Abel
Genesis, chapter 4, reveals that the first murderer was
Cain. It’s clear from scripture that Cain was of the wicked one, and Abel, whom he killed,
was righteous (I John 3:12; Matthew 23:35; Hebrews 11:4). In Genesis 4:11,12 God’s
punishment for Cain was to further curse the earth so it would not yield its crops to him. He also
condemned him to be an exile and a wanderer.
Spiritual Death
Cain recognized the fullness of his punishment and
realized he would be hid from God’s face, i.e., separated from God (Genesis 4:14).
That’s symbolic of spiritual death, just as it was for Adam, his father. As a tiller of the
ground, Cain recognized the law of sowing and reaping. He had sown murder, therefore, he
knew he would reap murder, “... and it shall come to pass, that everyone that findeth me
shall slay me.” It was Cain’s conscience that recognized his separation from God
and his reaping of the murder he had sown. God had not mentioned these two things. Cain
brought them up. God did, however, acknowledge it as a fact and “marked” Cain so
that they would not kill him and he would have to live out his punishment.
The first man and his first son born after the fall
(Adam and Cain) were punished by spiritual death. They suffered separation from God and His
provisions for them.
Physical Death
God told Noah after the flood: “Whoso
sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he
man” (Genesis 9:6). God’s judgment was now stated that murder is subject to punishment by physical death. This is confirmed throughout scripture.
Cities Of Refuge
Murder was not always punished by death. God made
provisions for accidental manslaughter by establishing cities of refuge (Exodus 21:12-14; Numbers
35:6-34; Deuteronomy 4:41-43). The distinction between the accidental and the premeditated murderer is stated in Deuteronomy 19:1-13. Joshua appointed the six cities of refuge in
Joshua, chapter 20.
Symbology
The meaning of the names of the cities of refuge is
significant:
Kedesh is from a root meaning to be (causative,
make, pronounce or observe as) clean. It means a consecrated and holy place of refuge.
This was a holy sanctuary to which the innocent manslayer could flee. He was cleansed of his
crime and the punishment pronounced for it.
Shechem means shoulder. It is that part of the
neck between the shoulders as the place of burdens. Isaiah 9:6,7 applies this word to the government
of Jesus Christ. This was a place of refuge to rest burdens, a place where God had the burden of rule.
Kirjath-arba (city of Arba, the father of Anak
from whom was descended the Anakim, the giants). It is (also called) hebron, from a
root, to join, meaning company, association or alliance, signifying a place of fellowship.
Bezer is from a root meaning to be isolated,
an inaccessible place because of elevation or fortification. This was a strong, fortified place.
Ramoth is from a root meaning to rise, be lifted up, something high in value, and
means a place of heights. This was a place of heights and lifting up in value.
Golan is from a root meaning to strip, or reveal,
as captives would be stripped, and implies exile. It signifies a place of captivity, a place of
exiles. Golan seems to stress the act of being stripped and revealed and carried away as a
captive, as well as the place of exile.
The innocent manslayer had only to flee to one of
these cities of refuge for protection. An overall view of the symbology of these cities of refuge,
however, gives us great clarity of God’s provisions.
Kedesh — A place for cleansing, holy to
God, and consecrated, or set apart, unto Him.
Shechem — A place for resting burdens,
where God had the burden of rule. A person was released from his burden of self- and manmade
rules and could let God take charge of his life.
Hebron — A place of joining, association,
and fellowship with God.
Bezer — An inaccessible place, impossible
for others to reach or enter, an isolated, strong, fortified place.
Ramoth — A place where God lifted
you up to the heights of His values.
Golan — A place where we have been
stripped, revealed and exiled into captivity.
The sequences of the names in scripture are, symbolically,
from a place of Godly consecration to man’s initial submission to God. Reversing
them emphasizes man’s approach to God.
We must first strip and reveal ourselves to God. He
will not override our free will, command us to strip and reveal ourselves to Him. He won’t
carry us away captive and exile us against our will. We enter, symbolically, into this holy sanctuary
by submitting ourselves to God’s values, strength, fellowship and rule. Then He can
cleanse us, consecrating us unto Himself.
The sequence of the process, the place and the punishment
are self-initiated for the accidental murderer.
The person must:
(1) Recognize what they have done. Failure to do so
could have resulted in immediate loss of life at the hand of the avenger.
(2) Run hastily for refuge. These places of asylum
were found close to every region. The accidental murderer would not have to travel a long way.
(3) Relate their story to the elders at the gate (as the
representatives of the government and power of that city.)
(4) Ready themselves for trial.
(5) Reside in the city until the death of the high priest.
(6) Remain in the city, as there was no protection
from the avenger outside the city.
(7) Return home after the death of the high priest.
Redemption
God said in Genesis 9:6: “Whoso sheddeth
man’s blood, by man shall his blood be shed: for in the image of God made he
man.” The high priest offered the blood of sacrificial animals year after year and atoned
for the sins of the people. That blood represented the life of the sinner and the means by which
atonement was made for his sins (Exodus 30:10; Leviticus 17:11).
Jesus, however, shed His blood, once, for all. Upon
His death, God made provision for us to be released from our sin and the punishment for our sin.
The high priest prefigured by type the redemptive
work of Jesus. Upon the death of the high priest the accidental murderer was released from his
sin and punishment. The book of Hebrews explains the priesthood of Jesus. Selected readings are
Hebrews 4:14; 7:23-28; 9:11,12; 10:11,12, 19-23.
Grace
A type of the grace of God to come is portrayed here.
Grace is contrasted with the law with which we were captive and could never attain real freedom.
The grace of God gives us true freedom to choose to love Jesus and accept all His provisions (Romans
5:12-21; 7:4-6).
We cannot discuss God’s grace without mentioning
His character, His compassion and His conscience. These attributes balance the perspective of the
fullness of His love, magnificence, and power. We will discuss them briefly (Exodus
34:5-7; Deuteronomy 7:8; Isaiah 33:22; Jeremiah 31:3; John 3:16).
God’s character is love, subjectively caused by
willful choice (thought). It is expressed throughout the Bible and the Living Word, Jesus (word).
God’s love is unconditionally activated through the cross (deed). God freely expresses His
divine love subjectively caused by His willful choice, and offers us His grace.
The compassion of God is extended to us through His
grace and His mercy. “Grace,” in the New Testament is charis, literally
“graciousness,” from the root chairo, meaning to rejoice. In the Hebrew the
word is chen, meaning subjectively, kindness, favor, or objectively, beauty.
God’s conscience deals with good and evil using
divine wisdom, judgment and justice. He considers our every thought, word and deed.
We previously discussed man’s educational
process which, hopefully, leads to wisdom. We defined wisdom as the ability to generate cause
and effect from knowledge and understanding of facts. Man’s wisdom increases gradually,
accumulates with time and eventually has a greater combined effect than individual facts.
God is the sum of all wisdom and is not restricted to this definition. God uses supernatural revelation
to give us a glimpse of His wisdom, i.e., His mind and counsel.
God’s wisdom influences His judgment that is
according to truth (Romans 2:2), deeds (Romans 2:6), and enlightened conscience (Romans
2:12-15). He is no respecter of persons (shows no prejudice) (Romans 2:11).
God’s wisdom and judgment are the vehicles
by which He decides justice. Justice is the use of authority and power to uphold what is good.
God’s justice is exercised, executed and expressed
through His deeds by a system of rewards (blessings) and punishments (curses), as noted
throughout the Bible. God’s wisdom, judgment and justice are recorded in a formal statement
— His Word, the Bible.
God’s grace has many aspects. Seven of them
are briefly presented here as they are frequently sequentially manifested:
His attitude toward us — free unmerited favor.
No works are necessary for God to view us favorably. Grace is contrasted explicitly and implicitly
with debts, works and law (John 1:17 — II Corinthians 8:9; Romans 3:21-24; 4:4,16;
6:14,15; 11:6; Galatians 1:6,7; 5:4; Ephesians 1:3-7; 2:8-9 — verse nine “not of
works” thus contrasting works with grace as the gift that saves; II Timothy 1:9; Titus
2:11).
His action in us — supernatural influence on the
human spirit effecting observable change in man’s natural life (Romans 15:15,16; I Corinthians
1:3-5; II Corinthians 1:12; 4:15; 8:1-9; Ephesians 3:2-7; I Peter 5:10).
His activation of us — divine equipping, enabling
and empowering for the perfecting of the saints, for the work of the ministry, for the edifying of the
body of Christ (Ephesians 4:7,12 — also Romans 1:5, 12:6a; I Corinthians
3:10; I Peter 4:10).
His acknowledgment of our acceptance, application
and thankful appreciation of His grace by further activation of us — giving us greater grace
(John 1:16; Acts 4:33; Romans 6:17; II Corinthians 1:11; I Timothy 1:12,14; Hebrews 4:16;
James 4:6, literally “a greater grace;” Proverbs 3:34; I Peter 5:5).
His augmentation of us, enlarging, extending and expanding us as individuals (II Corinthians 9:8; Ephesians 4:7; II Peter 3:18).
His addition of us, i.e., the process of joining us to the
body to increase the corporate total (Acts 2:47; Romans 1:5-7; 5:15; 12:3-5; Galatians 2:9; Ephesians
1:1,2; 2:19-22; Titus 3:7).
His assimilation of us — bringing us to a state of
resembling Him and making the saints part of Himself (John 17:20-23; Colossians 3:14-17; II
Thessalonians 1:12).
Growth in grace is achieved by being in union with
God and with man. “And the child grew, and waxed strong in spirit, filled with wisdom:
and the grace of God was upon him” (Luke 2:40). This text speaks of the growth of Jesus
as a young child. It’s comparable to the growth of His church body of born-again believers,
individually and corporately. As a young child he became larger physically (grew). He was
strengthened as He increased in vigor in spirit (waxed strong). He developed practical skills and
a keen mind (wisdom), and the grace (charis) of God was upon him. In verses 46 and 47,
the doctors (teachers of the Jewish religion), and all that heard Him were astonished (amazed) at
his “understanding.” This is sunesis, reflective thought, suggesting quickness
of comprehension preceding action, and answers (responses). “And Jesus increased
in wisdom and stature, and in favour with God and man” (Luke 2:52). Jesus made progress
in wisdom and maturity and in “favour” charis, grace,
“with” sun, denotes union, God and man. The text does not say Jesus grew
in wisdom and stature, and in grace with God. He attained wisdom, stature and grace as He remained
in union with God and man. We must stay in union with humanity, saved and unsaved, to
grow in proper scriptural balance.
Mercy
God’s mercy displays His actions to those in
distress. The death of His Son, Jesus Christ, exemplifies this (Titus 3:4-6). Mercy results in
peace — the experience in the heart of man (John 3:16,17; Acts 10:36; Ephesians 2:13-17).
God’s Plan, Provisions and Purposes
This composite of God’s attributes reveals the
expression of His character of love. It exposes us to the extension of His compassion (grace,
mercy and peace). We see that His conscience tempers His judgment with His wisdom in executing
decisions of justice. When we discuss these attributes separately from the others, it leaves us
with only a very small part of the truth of God’s fullness. This has led to many doctrinal
and practical errors.
A practical definition of sin becomes apparent here.
Sin is anything contrary to the character, conscience and compassion of God.
God’s plan to make us rulers with Him used
the provisions of the law to bring us to a point of purity, righteousness, and completeness. He
also used the instrumentality of our own sin to dramatize our lack of ability to successfully do so
by our own efforts.
Through the purposes of the law, God again used our
sin to show our need for acceptance of Christ’s suffering and death for us. With love, intimacy
and forgiveness for one another we are identified with Israel as a believing remnant consecrated unto
God.
By these provisions and purposes of the law God
made us aware of our need for His love, as displayed by Jesus. No intents of the law have been
done away with but they are to be incorporated into the boundaries of our love for God and man.
We conclude that the aspects of the grace of God are
incorporated in His plan for us, through the provisions and purposes of the law. Understanding
of the law and the aspects of the grace of God gives mankind a plan, provisions and purposes.
That is to model ourselves in the image of Jesus, the fulfillment of the law, so that we may rule
with Him, as pure, right-eous completed saints. We will identify with Israel as a believing remnant,
and God will assimilate us into Himself as His church, His body — as we resemble
Him and become a part of Him.
Conscience
A type of human conscience is prefigured here. The
word for “conscience” in the New Testament is suneidesis, literally
“to know with.” It means co-perception, or co-knowledge, implying knowledge to
distinguish between good and evil, right and wrong, lawful and unlawful. Conscience prompts us
to do that which is good, right and lawful. This function of conscience seeks to help us avoid
feelings of guilt. When we do that which we know is evil, wrong or unlawful, guilt urges us to
escape from God and His wrath.
The Bible has much to say about conscience, and
it’s clear that God did not create man with knowledge of good and evil. Only after disobeying
God and eating of the tree of knowledge of good and evil did mankind become
“wise” (Genesis 3:6). As a judge of good and evil, based on his own performance,
man’s conscience was formed. Adams’ newly formed conscience immediately created
guilt at having done wrong by eating of the forbidden fruit. Adam and Eve responded to that
guilt by trying to hide themselves from the presence of the Lord God (Genesis 3:8). Mankind has
been attempting to hide from God ever since.
What he perceives as truth forms man’s conscience.
Different kinds of truth are historical, scientific, spiritual and moral. The Word of God
incorporates all truths. To experience truth we must agree with the facts of physical and spiritual
reality.
The unregenerate man rejects the spiritual and moral
truths of the Bible. This is an attempt to escape and hide from the presence of the Lord God and
His just wrath toward disobedience and sin. It’s an attempt to avoid guilt. He forms his
conscience on what he perceives as facts of physical reality. He hides from the facts of spiritual
reality. The disobedience, rebellion, pride and sin he sees as physical realities form his conscience.
They reduce his behavior to what we know as “situational ethics.” What he
sees others doing, he does. What he and others are doing is sin. As they see their sin as having no
immediate consequences, their behavior and sin worsen (Ecclesiastes 8:11).
The spoken Word of God constantly affects fallen
man. God’s Word repels them and they try to avoid it. The Word of God, however, will
affect human spirits until the time they sear their consciences. “The entrance of thy words
giveth light; it giveth understanding unto the simple” (Psalms 119:130). Your quoted
words of scripture, your light, affect those in darkness that are all around you. The controlling
influence of the Word of God, and the action of the Holy Spirit, keeps mankind from total chaos.
The regenerate, saved person gets saved because of
the Word of God and the Holy Spirit. His conscience is modified and changed, making him a
new creature. Continuing ministry of the Word and the Holy Spirit totally changes the conscience
of man.
A by-product of the function of the human conscience
is a continuing feeling of guilt. That feeling of guilt and condemnation, by our conscience,
causes us to run from God. Unsaved or saved, we don’t want to face God with our guilt
and condemnation. We run from God to some supposed hiding place. We fail to come into agreement
with the physical fact that there is no such hiding place. Only in the scriptural and spiritual
truth of the Word of God do we find that place. That is part of the symbology of the cities of refuge.
We have a place to run to, a place that God has provided for us. When we run, we are now
running to God and His provisions for us, not from God.
Types
The cities of refuge are a type of the death of Jesus
Christ as High Priest, as payment for our sins. They are a type of the grace of God, contrasted
with the law. They are a type of our conscience at work within us, reassuring us of our position
in Christ.
We are redeemed by the blood of Jesus, restored by
God’s grace and reassured by our conscience of our position as kings, priests and prophets.
This is prefigured by type in the cities of refuge. Revelation 1:6 and 5:10 tell us we are kings
and priests (literally a kingdom of priests). I Peter 2:5 reveals we are a holy priesthood and 2:9 a
royal priesthood. Ephesians 4:11-16 speaks of the character of the work of a prophet. Joel
2:28,29 and I Corinthians chapters 12-14 inform and instruct us of the gift of prophecy.
Kings
As kings, we are to display our royalty. As imitators
of Jesus we must follow His example. He said whoever will be chief among you must be a servant,
and He has given us an example (Matthew 20:25-28; John 13:13-17). We display our royalty by our
servanthood.
Priests
As priests, we do the ministry of reconciliation (II
Corinthians 5:18; Ephesians 2:16; Colossians 1:20).
Prophets
A prophet declares the mind and counsel of God, including
righteousness, repentance and restoration, to all. That corresponds to the teaching,
preaching and healing ministry of Jesus (Matthew 4:23; 9:35). Righteousness is taught, repentance
is preached and restoration brings healing. The gift of prophecy declares edification, exhortation and
comfort to the body of Christ (I Corinthians 14:3).
Anger
You’ve made yourself liable for the process
server to knock on your door if you’ve been actively and revengefully angry with your
brother. If you’ve plunged into deeper waters by opening your mouth and calling him
mentally deficient you’ve placed yourself in a position where you’re liable to the
court itself. You’ve pronounced your own punishment if you’ve gotten in way over
your head by not controlling your mouth and called him morally deficient.
Responsibility For Ignorance
You may plead innocence based on ignorance, but
Leviticus 5:17 tells us: “And if a soul sin, and commit any of these things which are forbidden
to be done by the commandments of the Lord; though he wist it not, yet is he guilty, and
shall bear his iniquity.” Ignorance does not excuse you of guilt and responsibility for your
acts.
That was under the law, and under grace we find the
same facts. (Romans 1:18-23). Man is always claiming his ignorance of God’s laws, but
can’t even fool himself. You’re guilty, responsible, and a murderer (I John 3:15),
and by man shall your blood be shed. But another Man’s blood was shed by men, for your
sake, in your place, for every sin you’ll ever commit.
Run To God
God has made a provision for your ignorance and innocence.
That provision is found in the typology of the cities of
refuge. Like the accidental murderer who had the cities of refuge available to him, you also
must:
(1) Recognize what you’ve done, and repent.
(2) Run hastily for refuge to the nearest prayer closet,
a holy sanctuary consecrated, set apart, where you recognize God’s presence.
(3) Relate your story to the Representative of the
Government and Power of that heavenly city which hath foundations, whose builder and maker
is God. “For we have not an high priest which cannot be touched with the feeling of our
infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come
boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of
need” (Hebrews 4:15,16). “If we confess our sins, he is faithful and just to forgive
us our sins, and to cleanse us from all unright- eousness” (I John 1:9).
Repent
Repent, have total faith in God’s Word, confess
your sin to Him, and He will forgive and cleanse you. No trial, no residing and remaining in
the city. No waiting for the death of the high priest as your permission to return home. God will
release you from your place of captivity for exiles because you’ve been redeemed by the
blood of Jesus and restored by His grace. Reassure your guilty and condemning conscience of
your position in Christ Jesus. You are a king, priest and prophet. Strip off those fig leaves
you’ve been hiding yourself with. Ask God to take you into captivity and request that exile
into His sanctuary. Enter into the presence of God. Submit to His values, His strength, His
fellowship, His rule and His cleansing.
Running From God
The Bible equates anger and hatred with murder. God
has made provisions to forgive us. We commit other sins that grieve the God Who created us.
The redeeming blood of Jesus covers them and the grace of God will allow us to be restored. Our
conscience continues to condemn us of guilt because we have not revealed and exposed our sins.
We have not gone boldly unto the throne of grace that we may obtain mercy, and confessed our
sins and been cleansed from all unrighteousness. Running from God, our conscience will continue
to condemn us of guilt until we sear it. God did not intend his grace to be a covering for sin
and guilt. We must reveal our sins to God by stripping off our fragile human coverings of rationalization or there will come a time when God will do that for us (Proverbs 28:13; Psalm 32;
James 5:13-20; I John 1:5-10). It will be very public and our sin and guilt will be exposed to the
church and to the world. “In the mean time, when there were gathered together an innumerable
multitude of people, insomuch that they trode one upon another, he began to say unto
his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. For there
is nothing covered, that shall not be revealed; neither hid, that shall not be known. Therefore
whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken
in the ear in closets shall be proclaimed upon the housetops” (Luke 12:1-3).
If you don’t recognize your sin and repent and
run to God, be assured God has recognized your sin. He’s been waiting for you. In His
love He will not allow you to use His grace to continue to hide your sin. When He exposes your
sin for all to see, you’ll know you’ve tried to take advantage of His grace. When all
recognize your sin, you must submit to His captivity and His exile, and run to the cities of refuge.
Submit to His values, strength, fellowship, rule and cleansing. Failure on your part to run to
His sanctuary will not provide protection from the avenger of blood, the next of kin. You will be
vulnerable to attacks. As you relate your sin to the heavenly Representative of God’s
Power and Government and reside and remain in His sanctuary, remember that the Supreme
Judge of heaven and earth has tried, sentenced and punished you. Jesus bore your punishment in
His body, and shed His blood for you. You are forgiven, cleansed, redeemed and restored.
How long must you stay? Until your conscience reassures
you of your restoration. You are restored by the redeeming blood of Christ as king, priest
and prophet. Leave that place of asylum and refuge and return to your own home. The avenger of
blood must recognize your restoration. As the avenger, the next of kin, which includes brothers
and sisters in Christ Jesus, His church must recognize God’s provisions for forgiveness.
We are not to pick up stones of judgment, criticism and condemnation to hurl at our forgiven
brother. If you’ve been staggering under the weight of the stones you’ve picked up
to throw at your forgiven brother, recognize what you’ve done. Repent and run for refuge.
God is waiting for you in that holy sanctuary, that consecrated set apart place.
Hatred
Hatred is a dislike, hostility and bad feelings toward
another. One of the New Testament words for “hatred” is miseo, conveying
all we associate with hatred. It has another meaning, that of preferring one person to another, and
of loving them less.
All Guilty
The body of Christ is guilty of hatred. Godly preferences
documented in the Bible are a matter of God’s sovereignty. However, human responsibilities
are our concern. We have preferences and we love some less than others. Since
hatred is a matter of preference and degree of our love for one another, we are all guilty of murder.
God’s Provisions
Praise God for His loving provisions for our ignorance
and prejudices! Now that we’ve recognized what we’ve been doing we have
the cities of refuge to run to.
One Body
When that other member of our body you prefer less
and love less seeks your fellowship, prayers and ministry, recognize you prefer and love others
more. Instead of running from the condemnation and guilt of your conscience, respond positively.
Enter your prayer closet, a consecrated, holy place of sanctuary, stripped, bare and exposed to God.
In your readiness to be His captive, enter voluntarily into that place of exile and
submit to being lifted up to His values. Draw upon His strength, which comes through the loving
unity of His body. Enter into fellowship with God, knowing that fellowship encompasses all His
saints. Lay down the burden of human preference and submit to the rule of His government, wisdom
and justice. Enter that consecrated holy place, and submit to the cleansing blood of His son
Jesus. Exit that consecrated place, praising and thanking God for your redemption, restoration
and reassurance of your conscience. Meet with your fellow king, priest and prophet and share
your fellowship, prayers and ministry.
Yes, that may be one from the “other”
church, the “other” denomination, the “other” doctrine. Beloved, if
they are in Christ Jesus, washed by His blood, following and abiding in Him, there is no
“other.” It’s a different part of the same body of which you are a part.
Matthew 5:23:
Therefore if thou bring thy gift to the altar, and there rememberest that thy
brother hath ought against thee;
Your Brothers Anger
Jesus is not talking about you in this passage.
He’s talking about those who have made themselves liable to the process, the place of
judgment and the pronouncement of punishment. They are liable because of how they feel about
you. They are in danger of the penalty of hell for their feelings. You may say you love them even
if they don’t love you and may pray for them twelve times a day. But you know they have
ought against you. Not only do they avoid you, you avoid them because they’re avoiding
you. Hatred is, in its more subtle form, loving someone less than others and preferring one person
to another. So you are also guilty of hatred of your brother who hates you. It’s the
same fig leaf, identical in detail. You must tear it off and start running. Jesus has been waiting in
that consecrated, holy place of sanctuary. Submit to His values, strength, fellowship, rule and
cleansing and be redeemed, restored and reassured.
The point may arise that Jesus is talking about a
brother, and he can’t go to hell if he’s saved — but he could if he’s a
murderer. (I John 3:15; Revelation 21:8; 22:15).
Security In Covenant Justice
In God’s economy, a covenant relationship
always contains conditions. The use of the word “if” is abundantly sprinkled
throughout the Old and New Testaments. The word “if” used in connection with
God’s covenant promises signifies a condition that must be met to exercise certain rights.
While a sincere Christian can be sure of their salvation, “ifs” or conditions involve
exercise of free will by that individual. We can’t presuppose that God would override a
person’s free will to impose His divine will. This violates the message and method of
God’s dealings with mankind as stated in the Bible from Genesis to Revelation.
Proponents of the thesis that you can’t lose
your salvation would agree the phrases “once saved, always saved” and
“unconditional eternal security” don’t mean much. Their view is that when a
person is saved they have eternal life. There are no works to perform and maintain their secure
position with God. Jesus paid for sin at the cross, we accept that payment and appropriate it by
faith. God then views us as perfect and we are reconciled to Him as righteous because of the
work of Jesus (Galatians 2:16; II Timothy 1:9,10; Titus 3:4,5). It’s sealed for eternity as a
finished work. Apostatizing and backsliding Christians have been predetermined to
profess, not possess, salvation. This accounts for their temporary,
and sometimes permanent, departure from the body of true believers. This line of thinking,
however, fails to consider the process of salvation and man’s demonstrated
instability in his relationships.
When Adam was presented with the greater power
and intelligence of God, he responded with fear. This developed into faith toward God as he realized
God’s character of love. Fidelity was established, and fellowship started that brought
fulfillment to Adam and to God. Man was completed, with the Holy Spirit of God, in form, fealty
and fiat.
With the familiarity and comfort of continued faith,
fidelity, fellowship and fulfillment Adam lost his “fear.” This is phobos,
wholesome fear of displeasing God, influencing disposition and attitude as a controlling motive.
When Adam responded to the power and intelligence of the devil, he lost his relationship with
God and became incomplete. An act of Adams’ will did this.
Scripture is consistent in describing this problem of
man and God’s attitude toward it. Refer to Genesis 3:6 — compare with Genesis
2:16,17; Ezekiel 3:20; chapter 18; chapter 33 — compare with Deuteronomy 29:18-21;
Malachi 3:6-18. In Matthew 24:10-13 (see also Mark 13:13; Luke 21:19), the word
“offended” in verse 10 is skandalizo, to trap or snare. It’s from the
word skandalon, a trap, a snare, translated in Revelation 2:14 as
“stumblingblock.” Luke 9:62 — compare with Galatians 1:6; Luke 14:25-35
— compare with Matthew 5:13; 10:37-39, Mark 9:50; John 15:6, where branches have been
incorrectly compared with works in I Corinthians 3:15 as being burned. The correct comparison
of branches to branches is found in Romans 11:19-23 (see also Psalms 52:8; Jeremiah 11:16,17;
21:14) with a different message. See Romans 8:12-14; I Corinthians 15:1,2; Galatians 6:6-8; Colossians 1:21-23; II Thessalonians 2:3; I Timothy 1:18-20; 4:1; 6:9,10 — compare Proverbs
1:19; 10:16; II Timothy 2:11-13; 4:3-5; Hebrews 3:6 through 4:11; Hebrews 6:4-8; 10:26-39;
12:14-25; I Peter 1:3 through 2:3; II Peter 2:20-22; 3:17,18; I John 2:24-28; Revelation 3:5
— compare Psalm 69:28; Exodus 32:33; James 5:19,20; Jude 5.
Hebrews 6:4-6, is explained by verses seven and
eight. The entire passage is better understood by referencing the statements in the preceding passages.
Place particular emphasis on the following verses: Hebrews 2:1,3; 3:1,12-15,18,19;
4:1,2,6,11; 5:9; 6:6 where “fall away” is parapipto, meaning to fall in
one’s way, to fall beyond, amiss. “Renew” is anakainizo, to restore,
to make new in the sense of different.
(Note the difference in the phrase “fallen
from” ekpipto, in Galatians 5:4, speaking of fallen from grace. Ekpipto
means “to fall out of” and specifically, to be driven out of one’s course. Salvation
is not an issue here. One can fall or be driven away from, grace, and later get back under
grace).
Hebrews states those who were once enlightened and
participants of God’s gift, Holy Spirit and the Word of God and fall in their way, or fall
beyond, cannot be made different again unto repentance. II Thessalonians 2:10-12 states that
God will send a strong delusion to believe a lie to those who refuse to believe the truth, and that
they are not saved, but damned.
Continuing in Hebrews 6, and emphasizing verses
11,12,15,18-20 reveals the intent of the text. Matthew 10:38 uses the word
“followeth” akoloutheo, to be in the same way with, i.e., to accompany, one
going in the same way, expressing union and likeness. “It is used 77 times in the Gospels,
of following Christ.”–Vines Expository Dictionary.
Other verses used to prove the position that a person
can’t “lose” their salvation are quoted with hidden assumptions. Some of
these are that a person has come to Christ, is still in Christ, still loves God and is continuing to
follow His plan, and so on. They cannot apply legalistic deductions universally and indiscriminately.
There is no uniformity of fear, faith, fidelity, fellowship and fulfillment among individuals. The
brilliant, but heated, arguments in defense of this position state their thesis. Then they
build the case around the thesis as the bedrock of logic. This is arguing in a circle.
We cannot assume that salvation and gifts are the
same thing. In the Old Testament, the words for salvation, saved and saviour refer to
God’s deliverance, rescue, aid, safety, and preservation from danger, suffering, threats,
etc. In the New Testament, the word soter, a saviour, deliverer, preserver gave us the
verb sozo, to save, deliver or protect, and the noun soteria, rescue, safety, salvation
or saved.
God, in His love, grace, mercy and wisdom, has made
every provision for fallen man to rescue himself from his dilemma. Participating in the process
of salvation is man’s choice, by his free will. Salvation, as a process, is of God (Exodus
15:2; Psalms 62:1,2; Titus 2:11); is our strength (Psalms 18:2; Luke 1:69, “horn”
symbolizing strength); is our clothing (Psalm 132:16; Isaiah 61:10; II Chronicles 6:41); and we
are beautified by it (Psalm 149:4). We are to work out our own salvation with fear and trembling,
i.e., complete our salvation with conscientious effort directed toward not displeasing God. God
(Spirit) is working in you to cause you to want to do His will (soul) and to do, i.e., work (body)
His good pleasure (in you) (Philippians 2:12,13).
Acts 9:2; 16:17; 18:25,26; 19:9,23; 22:4; 24:14,22
speak of the “way” of the Lord. “Way” is hodos, a natural
path, road or way, by implication a progress — the route or distance — figuratively, a
mode or means. It is used metaphorically of a course of conduct, a means, not an end.
Acts 2:47 is corrected in other translations to
“who were being saved.” Romans 5:10 in other translations states that we have
been, or are, reconciled, and “(we) shall be saved.” I Corinthians 1:18 and II Corinthians
2:15 are translated “who are being saved.” Our salvation will not be a total
reality to us until we experience Revelation 12:10: “And I heard a loud voice saying in
heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his
Christ: for the accuser of our brethren is cast down, which accused them before our God day and
night.” “Now” arti denotes strictly present time, just now, this moment,
in contrast to the past or future. “Come” is ginomai to become, or
cause to be.
In the New Testament there is the gift of Jesus (John
4:10; II Corinthians 9:15); the Holy Spirit (Acts 2:38; 8:20; 10:45; 11:17; Matthew 7:11; Luke
11:13; Hebrews 2:4; 6:4); eternal life (Romans 5:15,16; 6:23); righteousness (Romans 5:17);
justification (Romans 5:18); spiritual gifts (Romans 1:11; 12:6-8; I Corinthians 12; Ephesians
4:8; I Peter 4:10,11); and grace (Ephesians 2:8). Verse nine of this text states “Not of
works,...” thus contrasting works with grace as the gift that saves. Psalms 144:10 states
“It is he that giveth salvation unto kings: who delivereth David his servant from the hurtful
sword.” The word for salvation is, correctly, in other translations
“victory” or “rescue,” in context with the Psalm.
Salvation is a process, not a gift. By the gifts of
God’s grace we are justified by (the blood of) Jesus, righteousness is imputed to us, we
have eternal life, and the Holy Spirit (and His spiritual gifts) deliver, protect, and rescue us.
There is no “gift” of salvation that cannot be wrested from us. The process includes,
besides justification (spirit), the sanctification process (soul) and ultimately, glorification (body).
They advance the thesis that upon sinning, the believer
may lose his fellowship with God, but not his saved relationship to God (until they invoke
I John 1:9). Koinonia, the Greek word for “fellowship” includes (1) partnership,
i.e., communion, common sharing (2) social intimacy, interchange and communication and
(3) financial help, i.e., monetary benefit, charity or generosity. (Sharing, socializing and supporting).
When you no longer share in partnership, put an end to socializing and stop financial support you
have nothing left. You have lost your relationship. The thesis is a contradiction of
words and invalid.
It’s true that under grace “the gifts and
callings of God are without repentance.” However, we must realize we have not always
been under grace, and grace will some day cease, and the judgment of God will prevail. The
Lord departed from Samson (Judges 16:20), the Spirit of the Lord departed from Saul (I Samuel
16:14), and David prayed that God “take not thy Holy Spirit from me” (Psalm
51:11). The parable of the talents (Matthew 25:14-30) may be compared with the usage of the
spiritual gifts of an individual when their day of grace ends. When the spiritual gifts are taken,
the Possessor of those gifts will also depart. The Spirit of God is not duty bound to continue to
dwell in a temple that is attempting to hide His gifts. A believer who fails to abide and follow
Jesus, expressing his union and likeness to Jesus, is not using his gift and is burying his talent.
We get discouraged in soul and body from daily conflict
with sin, self, society, sensuality and satan. Hindered by feelings, we fail to use the supernatural
strengthening of the work of the cross. Our sense knowledge continues to produce the
same feelings of unrighteousness, sinfulness and guilt as an unsaved sinner. Sources of our daily
conflict have not changed, but we must identify the cause, and redirect the struggle. This thesis
was presented to absolve our guilty conscience and make us feel better about our failure to exercise
scriptural faith.
It is difficult for our condemning flesh to accept by
faith the blood of Jesus, i.e., His death, as a legal reality that redeemed us and imputes righteousness
to us. We also fail to accept by faith the grace of God as a loving, lifting and lavish reality
that restores us and by which our sins are remitted. Particularly difficult to accept by faith is our
conscience as a lasting reality that reassures us of the removal of our guilt.
Zealous to reassure the troubled flesh and minds of
the saints of God, statements that go beyond biblical assurance, and conflict with the statements
of Jesus have been offered as “doctrine.” In an attempt to de-emphasize
“works,” human responsibility has been glossed over and memorized scriptures
have been eloquently quoted proving again that “the letter killeth, but the spirit giveth
life” (II Corinthians 3:6).
Well-intentioned teachers, full of the love of Jesus,
have presented the loving character of God, and the grace, mercy and peace of His compassion,
epitomized in the body of His flesh, i.e., Jesus. Neglecting the wisdom, the judgment and the
justice of God’s conscience, as it affects the saints of God, they soothe the flesh and conscience
of the body of Christ. They are lulling the saints into righteous inactivity (which eventually becomes
unrighteous activity) by false biblical guarantees.
We cannot, however, continue to have God’s
power without His commandments, His promises without our cooperation, His provisions without
cost, His purity without cleansing, His peace without captivity through surrender, His presence without communication, or His protection without commitment.
As we progress in the educational process discussed
in Chapter One, awareness of self-worth in Christ and of God’s attributes (His character,
compassion and conscience) activates our hope, raising our faith level. Continual willful effort to
understand God’s attributes brings wisdom in understanding His judgments and justice.
This is a part of the process of salvation that draws us closer to God and farther away from the
world’s system, and is also a part of the process of sanctification.
Participation in the provisions of God’s grace,
and faithful, continuous involvement in the salvation process comprises progressive sanctification.
Good “works” result from this process and may be a contributing, but are not a
causative, factor.
Willful intimate fellowship with God — the object
of our faith — produces experiential trust to become obedient and dependent with total
faith in Him.
Salvation is a process provided by a loving, compassionate
God Who extends His grace and mercy to bring peace and completeness to restore fallen
man to a covenant relationship with his Creator. As man agreeably responds, the creation will be
restored to purity, the creature to perfection, the covenants to purpose, the commandments to
performance and power in our lives and all that has been corrupted to the promises of God.
God’s wisdom precludes placing such a process in the power of man to possess or
“lose.”
Man’s rebellious response to God’s invitation
to restore His covenant relationship provokes God’s conscience and His wisdom
and judgment will exercise justice. When God’s sovereignty is emphasized and human
responsibility minimized, their proper balance and stability in scripture are misrepresented. Man
will then attempt to bypass God’s provisions to equip, enable and empower him to willfully
complete his own salvation. Spiritual weakening of man’s urgency in seeking the
kingdom and righteousness of God will eternally secure his damnation.
Matthew 5:24:
Leave there thy gift before the altar, and go thy way; first be reconciled to thy
brother, and then come and offer thy gift.
Be Reconciled
“Reconciled” is diallasso, and it
means to be changed throughout, to effect a change. In cases of mutual hostility, it’s
yielding to mutual concession. In other words you’ve both got to let go of your feelings,
adjust the situation and bring the relationship into harmony. Go and be a king, priest and prophet
to the brother that has ought against thee. Display the servanthood of Jesus Christ, do the ministry
of reconciliation and declare the Word of God to him. Help your brother to run to Jesus, to
that place of asylum and refuge.
Yes, that includes those other denominations, and the
brothers and sisters in them you’ve been talking about, and that have been talking about
you.
Forgive
“He that covereth a transgression seeketh love;
but he that repeateth a matter separateth very friends” (Proverbs 17:9). “And when
ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven
may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in
heaven forgive your trespasses” (Mark 11:25,26). Jesus has given the brother that has
ought against thee instructions and He’s given instructions if ye have ought against any.
That is Christ-like, anything less than that is not.
Matthew 5:25:
Agree with thine adversary quickly, whiles thou art in the way with him; lest at
any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and
thou be cast into prison.
Seek Love
There it is again: (1) the process “... whiles
thou art in the way with him; ...” (2) the place “... deliver thee to the judge,
...” and (3) the punishment “... and thou be cast into prison.”
Matthew 5:26:
Verily I say unto thee, Thou shalt by no means come out thence, till thou hast
paid the uttermost farthing.
“Uttermost” eschatos, means the
last, most distant and extreme. Jesus is explicit on this point: don’t allow your brother to
put himself into a position where he is liable to the process that leads to the place of punishment
and to a pronouncement of punishment, which can lead him straight to hell itself. And
don’t allow yourself to get caught up in the trap. Paul states the case very strongly in I
Corinthians 6:1-8.
Cover and forgive an offense and you seek love. God
is love, and Jesus is the fulfillment of the law, which is love, and you can be like Jesus. God has
arranged for you to run to Him. All you have to do is recognize a fig leaf when you see it (if you
want to rule over your own human spirit).
Chapter Four
Fleshly Weaknesses:
Matthew 5:27-30
Responsibility for guilt for sin in thoughts and words as well as our deeds is revealed.
Matthew 5:27:
Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
Adultery Forbidden
This is the seventh commandment from Exodus 20:14
(also Deuteronomy 5:18).
Matthew 5:28:
But I say unto you, That whosoever looketh on a woman to lust after her hath
committed adultery with her already in his heart.
We’ve already brought out that the word
“looketh” is not a casual glance but infers special contemplation. This statement by
Jesus defines adultery as proceeding from the fallen human spirit and those lacking spiritual
self-rule.
Eliminate Sin At Its Source
In verses 29 and 30 Jesus admonishes us to eliminate
the root, the cause of the desire for adultery. This has spiritual and physical applications.
“But every man is tempted, when he is drawn away of his own lust, and enticed”
(James 1:14).
Matthew 5:29,30:
And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable
for thee that one of thy members should perish, and not that thy whole body should be cast
into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for
thee that one of thy members should perish, and not that thy whole body should be cast into hell.
Jesus classifies the foot as an offender also (Matthew
18:7-9; Mark 9:34-47). The hand, the foot and the eye are offenders that can cause us, and others,
to stumble. With the hand we do, with the foot we go, and with the eye we see. We do
things, go to things, and see things that are an offense to others and to ourselves.
Dedication, Not Mutilation
Is Jesus teaching self-mutilation to keep from sinning?
No more than Paul taught self-destruction (Romans 6:3,11; 12:1; Colossians 3:5). Paul
restates what Jesus said about eliminating the cause of our adultery: “Neither yield ye your
members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that
are alive from the dead, and your members as instruments of righteousness unto God”
(Romans 6:13).
Following Jesus
In making an honest attempt to follow the teachings
of Jesus as His disciple as outlined so far in chapter five of Matthew, effort must accompany
your thoughts. You must continue to work on crucifying the old man so God can do a work in
you. Feeding the new man, you will become aware of his growth and God working through you.
Persecution and criticism by men saying all manner of evil against you falsely will prepare you
to rejoice. God will work in the unsaved around you, through you, as you continue to be salt and
light.
Count The Cost
It will cost you something, and you’ll gain
more of those qualities that are really important — those things that Jesus has gained for us.
You’ll quit preaching the law to people, saved and unsaved. Instead, you’ll practice
love, reconciling and forgiving, and reaching out to others. Members that you once yielded to sin
will be presented as a living sacrifice, holy, acceptable unto God, which is your reasonable service.
Dying To Self
What Jesus preached is not theory. He lived it, so
it’s not just beautiful words for the believer today. As Jesus did, we are to live it, and we
are to die for it. We are to die for each other, as Jesus died for us. We are to rid ourselves of our
opinions, doctrines, customs, and denominational differences and concentrate on Jesus and imitate
Him as much as we can. Occupied with the pursuit of Jesus, we won’t have the time
or desire to criticize each other. It’s up to each of us to become like Jesus. “He that
hath no rule over his own spirit is like a city that is broken down, and without walls”
(Proverbs 25:28). James reminds us of that unwieldy member, the tongue “... If any man
offend not in word, the same is a perfect man, and able also to bridle the whole body”
(James 3:2).
Chapter Five
Family Divisions:
Matthew 5:31,32
Adultery and divorce, spiritual eunuchs, and the foundational value of marriage are all
examined in the light of scripture.
Matthew 5:31,32:
It hath been said, Whosoever shall put away his wife, let him give her a writing
of divorcement: But I say unto you, That whosoever shall put away his wife, saving for the cause
of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced
committeth adultery.
Divorce Causes Adultery
In Matthew 19:3-9 the Pharisees referred to Deuteronomy
24:1-4 as a command to divorce a wife. Jesus corrected them, explaining Moses permitted
divorce because of the hardness of their hearts. He explained to them that whosoever puts away
his wife, except for fornication, and shall marry another, commits adultery. Whoever marries the
divorced wife also commits adultery (Matthew 5:32; Mark 10:11,12; Luke 16:18). It is positively
stated and clear from what Jesus said, that if a man and woman divorce and consequently remarry,
they are committing adultery. The new partners they marry are also committing adultery.
Adultery A Death Penalty Sin
“And the man that committeth adultery with
another man’s wife, even he that committeth adultery with his neighbor’s wife, the
adulterer and the adulteress shall surely be put to death” (Leviticus 20:10). Penalties for
illicit sexual unions are also in Deuteronomy 22:13-30. The New Testament has many warnings
also (I Corinthians 5:9-13; 6:9-20; 10:8-13; Galatians 5:19-21; Ephesians 5:3-5; Colossians
3:5,6; I Thessalonians 4:3-8; Revelation 21:8; 22:15). God’s view of adultery and fornication
is clear in these passages. The statements of Jesus in Matthew 5:32 add an immensity and
earnestness to those offenses that the church today ignores because of the hardness of hearts.
When Jesus explained the multiple adultery involved in divorce and remarriage situations
“His disciples say unto him, If the case of the man be so with his wife, it is not good to
marry” (Matthew 19:10). They missed the point. Jesus didn’t say it wasn’t
good to marry: He said it wasn’t good to divorce.
All Not Able To Receive It
“But he said unto them, All men cannot receive
this saying, save they to whom it is given” (Matthew 19:11). The word
“men” after the word “all” is italicized in the King James Version.
That means it wasn’t in the original. The word “all” pas, means any,
every, the whole, and includes “every one.” Everyone cannot “receive”
choreo, which means to give space, make room for, to have place for. Jesus said that everyone
cannot make room for His statement — they don’t have a place for it within
themselves, only those to whom it is given. The last sentence of verse 12 throws light on this:
“He that is able to receive it, let him receive it.” The word “able” is
dunamai, which means to have the power by personal ability, permission, or opportunity.
The statement preceding this in verse 12 mentions those who cannot receive this saying because
of the lack of power by personal ability, permission, or opportunity.
Eunuchs
Jesus talks about “eunuchs”
eunouchos, emasculated men “... which were so born from their mother’s
womb: ...” A baby cannot be castrated while still in his mother’s womb, and be
born that way. It’s apparent Jesus is talking about more than physical things. Those that
were so born from their mother’s womb are those who call themselves to their priorities.
By the habits of their lifestyles their priorities are goal-oriented to a different level of achievement
and dedication. They can lead normal, moral and productive lives.
Jesus mentions “... and there are some eunuchs,
which were made eunuchs of men: ...” Other men call them to their to their priorities.
Their priorities are the harem, home and hierarchy of their Oriental ruler.
Jesus said “... and there be eunuchs, which
have made themselves eunuchs for the kingdom of heaven’s sake ...” God calls
them to their priorities. Those priorities include heavenly matters that they must take care of here
on this earth. Some of these men and women may have sensed the call of God since they were
young people.
Jesus talks about three classes of eunuchs. (1) Those
who are called by themselves to their own priorities by the habits of their lifestyles. (2) Those
called by other men to their priorities of the harem, home and hierarchy of an Oriental ruler. (3)
Those who are called by God to their priorities of heavenly matters they must take care of on
earth.
Scripture reveals the characteristics of eunuchs, giving
understanding of the mention of them by Jesus. Eunuchs demonstrated loyalty and obedience
to the king, (II Kings 9:1-33); God has memorialized them with an everlasting name, (Isaiah
56:3-5); and they are ranked with royalty and priests, (Jeremiah 29:2; 34:19). They showed great
compassion in interceding for God’s prophet, (Jeremiah 38:7-13), and they had authority
in command as leaders over soldiers, (Jeremiah 52:25). They were well schooled, had knowledge
and skill in all learning and wisdom and understanding in visions and dreams (Daniel 1:1-4
— fulfilling II Kings 20:17,18 and Isaiah 39:6,7 — Daniel 1:6,17). They had great
authority and responsibility under rulership, (Acts 8:27). Because of their altered natural state,
they were capable of serving the ruler without the distractions of personal ambitions and desires.
(It’s interesting to note that the first Gentile convert in the New Testament was the Ethiopian
eunuch mentioned in Acts, chapter 8).
Some eunuchs are born than way. Those called by
themselves to their own priorities.
“... and there are some eunuchs, which were
made eunuchs of men: ...” Other men have called them to their priorities and they train
them to serve the ruler. A eunuch’s job was to be in charge of an Oriental ruler’s
harem. That’s from an Arabic word harama, to forbid, or prohibit — anything
forbidden; a sacred place or thing. It was the place the ruler’s wives were kept. The
eunuch also served in the rulers home as a chamberlain, a steward in charge of the management
of the household. He served in the hierarchy of the ruler as an officer.
The eunuch had a great responsibility to his ruler, the
king, in his harem duties: (1) protect the bride for the king, (2) prepare the bride for the king, and
(3) present the bride to the king. Because they physically altered him, this insured he would (4)
not profane the bride. He had a great responsibility to the king in managing his household affairs
as a good steward and an officer in his hierarchy. He was a man under authority, with duties to
perform.
“... and there be eunuchs, which have made
themselves eunuchs for the kingdom of heaven’s sake ...” They are men and women
(pas, “everyone”) called by God to their priorities of heavenly matters they
must take care of on the earth. This spiritual eunuch has a great responsibility to the King. They
are to protect the Bride for the King, prepare the Bride for the King and ultimately, to present the
Bride to the King. When they are suitably spiritually altered, this insures they will not profane
the Bride. They have a great responsibility to the King as an officer in His hierarchy as people
under authority, with duties to perform. They are to manage the household affairs of the King as
a good steward.
There are single men and women and those who are
married to each other who have made themselves eunuchs for the kingdom of heaven’s
sake. The married are considered a unit of one “... and they twain shall be one
flesh.” As a unit of one, as a spiritual eunuch, their mind, marriage and ministry centers on
priorities of heavenly matters with earthly responsibilities.
Jesus said “... He that is able to receive it, let
him receive it.” He was inferring that eunuchs did not have the power to make room for
His statement.
Those called by themselves to their own priorities by
the habits of their lifestyles, those born that way, are not able to receive it. As an unmarried person
they have no opportunity to receive it.
Those who were made eunuchs of men are physically
incapable of receiving the statement. They have no personal ability to receive it.
It should follow that those who have made themselves
eunuchs for the kingdom of heaven’s sake should be incapable of receiving the statement.
Single men and women who never marry have no opportunity to receive it.
How about that unit of one, that married couple? Divorce
occurs among members of the body of Christ and they don’t have permission to receive it.
There should be no room in their spirits to entertain thoughts of divorce. They know the
consequences of that action will result in adultery for themselves, and their mates, if they remarry.
Divorce occurs among married couples who are in ministry who have made themselves
eunuchs for the kingdom of heaven’s sake. They should be unable to receive Jesus’
statement that divorce and remarriage result in adultery. It should never enter their minds as a
permissible option. There are, however divorces and subsequent remarriages among these spiritual
eunuchs, these units of one.
Divorce
The Word of God has much to say about divorce. In
chapters nine and 10 of Ezra we find the men publicly putting away their wives of mixed marriages
and offering rams as sacrifice for their trespass against God’s laws. This public ceremony that
Ezra conducted stresses the importance of Deuteronomy 7:3,4, not to marry the heathen. Paul discusses this admonition in II Corinthians 6:14-18 and Ephesians 5:6-8. The importance of not marrying
the heathen, the unbelieving, is clear in God’s Word. God divorced
Israel for her transgressions of spiritual adultery (Isaiah 50:1). In Jeremiah 3:8,9, 12-15, however,
we see God’s continuing love, grace, mercy, gifts and forgiveness toward Israel and
His identification as Israel’s husband though He had divorced her. In Jeremiah 31:31-34,
the New Covenant is proclaimed. In Hosea, the prophet marries the prostitute Gomer at
God’s request. She has three children who are prophetically named to express
God’s judgment against Israel. Gomer is reconciled to Hosea in chapter 3, displaying
God’s forgiveness and reconciliation to Israel, when they return to Him. It also describes
Israel’s full restoration in the latter days. Malachi 2:10-16 reveals the heart of God concerning
marriage, and in Proverbs 5:15-23, the Wisdom of the Lord speaks to us.
The Bondage Of Love
God is zealous for us in our marriages and expects us
to show the same fidelity to our mates as He has shown to us (Isaiah 54:5; 62:5; Revelation
19:7). Our ability to prepare as the Bride of Christ is riddled through with failure. Divorce and
separation are common in the body of Jesus Christ. God’s expressed will is revealed in
His Word and summed up by Jesus’ saying that if you divorce and remarry except for fornication, then adultery is the result.
God knows the hardness of our hearts and that we are
incapable of keeping His law. That’s why He sent Jesus, to keep the law, and fulfill it for
us. The resurrected Jesus is the One we serve, not the law. Love is the fulfilling of the law. We
know the heart and the will of God in this matter of divorce, and that Jesus said: “And
thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind,
and with all thy strength: this is the first commandment. And the second is like, namely this,
Thou shalt love thy neighbour as thyself. There is none other commandment greater than
these” (Mark 12:30,31). We have been freed from the bondage of the law to volunteer for
greater bondage. The bondage of love, the fulfillment of that law, and of pleasing and glorifying
God in all aspects of our lives.
Freedom Of Peace
The Apostle Paul instructed us: “And unto the
married I command, yet not I, but the Lord, Let not the wife depart from her husband: But and if
she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put
away his wife” (I Corinthians 7:10,11). Observe the acknowledgment by Jesus of our inability
to keep the command: “Let not the wife depart from her husband: But ...”
“But and if she depart, let her remain unmarried, or be reconciled to her husband:
...” In a divorce, it’s clear what the one who divorces their partner is to do. Remain
unmarried, or be reconciled to their former spouse. How about the one who didn’t do the
divorcing? Paul says in verse 15: “But if the unbelieving depart, let him depart. A brother
or a sister is not under bondage in such cases: but God hath called us to peace.” They are
not under bondage, douloo, meaning to make a slave of, to bring into bondage, enslaved.
A slave to what? To the law. “But God hath called us to peace.” “Peace is
eirene, which describes harmonious relationships, with friendliness, freedom from molestation, order and a sense of rest and contentment. It corresponds to the Hebrew word
shalom and primarily signifies wholeness and completeness. The former marriage partner
is not under bondage of the law, but is to have freedom, harmony, order, wholeness and completeness
in their life.
Divided Flesh
Romans 11:29 tells us: “For the gifts and calling
of God are without repentance.” This refers to Israel’s calling by God and His
love for Israel not changing. However, the secondary usage is quite proper in its application to an
individual’s gifts and calling.
Married couples who are in ministry who have made
themselves eunuchs for the kingdom of heaven’s sake are men and women. They are
called by God to their priorities of heavenly matters they must take care of on the earth. This
ministry couple, this spiritual eunuch, has a great responsibility to the King to protect, prepare
and ultimately present the Bride of Christ, His body, to the King. They should have been spiritually
altered to insure they would not profane the Bride. They have a great responsibility to the
King as an officer in His hierarchy, as people under authority. They have duties to perform and
household affairs of the King to manage, as good stewards.
As they lived and ministered together the one flesh
became divided and separated, yet they are still parts of the body of Christ. They must protect
and prepare the body to be presented to the King.
Married couples in the ministry and those not in the
ministry violate the Word of God in the matter of divorce. Sin will have been committed, and
sowing and reaping will have gone into effect. What they have sown will be that which they will
reap. Sorrow in the heart of God will have been felt, but to those God has called as spiritual eunuchs,
their gifts and calling are without repentance.
Unblemished Bride
The body of Christ, His Bride, will be protected and
prepared for presentation to the King. God needs officers in His hierarchy and responsible stewards
to manage His household.
In John, chapter 8, the scribes and Pharisees (under
the law) brought a woman to Jesus taken in the act of adultery. They reminded Jesus of the law
that stated that they should stone the parties to adultery, and asked Him what He had to say about
it. Jesus overlooked the obvious: the fact that they did not bring the man. (Leviticus 20:10). He
replied: “He that is without sin among you, let him first cast a stone at her.”
He’s saying to us today, about those men and
women who under the law should be stoned for adultery (because of their divorce and remarriage)
“He (or she) that is without sin among you, let him first cast your words of stone at
them.” We use our Bible as a sword against these people and throw words as stones. Is
that Christ-like? The only One present without sin was Jesus. He had every legal right to stone
that woman to death, but He said: “Neither do I condemn thee: go, and sin no
more.” As true disciples of Jesus, we should do the same.
Yes, sin was committed, sowing and reaping will
have gone into effect and the heart of God sorrows over His disobedient children. However, Jesus
not only forgave adultery but took the whole law, which included adultery, and nailed it to
His cross thus fulfilling the law as the personification of love.
When we see true repentance of the sin of adultery
and covenant-breaking (divorce and remarriage) God’s spiritual eunuchs should be scripturally
rehabilitated in love. Every attempt should be made to restore them to ministry and to
maturely and responsibly commit to Ephesians 5:25-33.
The protection, preparation and presentation of His
Bride is a most important ministry in the heart of Jesus. True profaning of the body of Jesus comes
from within the body itself, when we fail to display every virtue that our Lord and Saviour
Jesus Christ displayed toward us. Let the body be protected, prepared, and presented, and not
profaned, “That he might present it to himself a glorious church, not having spot, or wrinkle,
or any such thing; but that it should be holy and without blemish” (Ephesians 5:27).
“Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled
again with the yoke of bondage.” ... “For, brethren, ye have been called unto
liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the
law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself” (Galatians
5:1,13,14).
Yes, they should have been spiritually altered to insure
they would not profane the Bride. As they continue to yield to Godly correction, and their
members as instruments of righteousness, sin shall not have dominion over them (Romans
6:13,14). They’ll mind the things of the Spirit (Romans 8:5), and present their bodies a
living sacrifice to God. They won’t be conformed to this world, but will be transformed
by the renewing of their minds (Romans 12:1,2). Their outward man, the old nature, will perish,
and their inward man will be renewed day by day (II Corinthians 4:16). They’ll put off
that old man, and put on the new man, created in righteousness and true holiness (Ephesians
4:22-24). They’ll forgive, and above all these things put on charity (love), which is the
bond of perfectness (Colossians 3:13,14). The quick and powerful Word of God will perform the
needed surgery in His eunuchs to complete their spiritual alteration (Hebrews 4:12). By
God’s love, grace and mercy their loyalty and obedience to Him will be completed and
when it is they’ll be capable of serving the King without the distractions of personal ambitions
and desires. They’ll be called by God to all His priorities of heavenly matters they
must take care of here on this earth.
Marriage Restored
Genesis describes God’s matrimonial archetype,
created in His likeness, male and female, to be fruitful, and multiply, and replenish the
earth, and subdue it and have dominion (Genesis 1:26-28). Created male and female, blessed of
God, their name was Adam (Genesis 5:2). Adam changed the female’s name after the fall
to Eve (Genesis 3:20). The substance for Eve was incorporated into Adam when God created
him. God declared it was not good for Adam to be alone and made a help meet for him (Genesis
2:18). He took one of Adam’s ribs and made a woman from Adam’s bone and flesh
(Genesis 2:21-23). Now male and female, they were innocent, with the power of love, creation
and dominion.
In the third chapter of Genesis the man and woman
failed to exercise their dominion. Their innocence was defiled, and they began to doubt
God’s Word. Deceived, they succumbed to fleshly desire and disobeyed God. Genesis 3:7
reveals their eyes were opened and the first result of the fall was self-awareness. They knew they
were naked, and no longer not ashamed (Genesis 2:25), they felt shame and embarrassment. Sitting
in judgment of each other, pointing out each others nakedness, they sewed fig leaves together for
aprons. This caused a separation between themselves because of their shame and by
their knowledge of good and evil. They initiated separation of their relationship with God because
of their fear and their new knowledge (Genesis 3:8-13). They suffered the effects of a
curse (Genesis 3:14-19), and were sent away from the tree of life and from paradise (Genesis
3:22-24). This succession of events — (1) self-awareness leading to (2) shame and embarrassment, (3) sitting in judgment, (4) separation from each other and from God, (5) suffering the
effects of a curse and (6) being sent from the tree of life and God’s paradise — have
permanently affected man’s life.
Thousands of years later the same God of creation,
clothed in human flesh, went to a marriage feast in Cana of Galilee. In His first miracle as a human
being He restored marriage to its proper place in God’s economy. The couple in this
text, the mother of Jesus, and the disciples are not mentioned by name. The theme of the story is
the miracle, the marriage, and the Master.
The Miracle
Marriage was a significant social event held in the
husband’s home, and they emphasized hospitality. Jesus, His mother and His disciples
were at the marriage in Cana (John 2:1,2). “And when they wanted wine, the mother of
Jesus saith unto him, They have no wine” (John 2:3). Jesus’ mother saw the need,
and spoke for the couple, which is intercession in its simplest form, prompted by her love and
concern for them. She was full of hope — favorable and confident expectation — or
she wouldn’t have spoken to Jesus. “Jesus saith unto her, Woman, what have I to
do with thee? mine hour is not yet come” (John 2:4). Vines Expository Dictionary and
Young’s Analytical Concordance give us the correct translation from the Greek:
“What to me and to thee, woman?” The word “woman” as used here is
a term of endearment. Jesus’ reply could be paraphrased “Yes, you’re right
mother, there is a need, but it’s not my problem and it’s not your problem.”
Then He said “mine hour is not yet come” explaining why it wasn’t His
problem, i.e., it was not yet time for Him to work miracles. He did only what He saw the Father
do, and what the Father taught Him to speak to always do those things that pleased the Father
(John 5:19,30; 8:28,29; 12:49,50; 14:10).
Jesus responded to her implied request negatively,
ending the discussion. His mother did not silently accept His adverse response. She obliquely
phrased her reply to Him via the servants and “His mother saith unto the servants, Whatsoever
he saith unto you, do it” (John 2:5). Her hope thus expressed itself in a statement of
faith as she displayed her persistency.
In verses six through eight Jesus told the servants to
fill six waterpots with water. They were then to draw it out and take it to the governor of the
feast. They did this in obedience to His spoken word. Jesus’ mother had recognized a
need and interceded for the couple. She was prompted by love, full of hope, expressed her faith
and displayed persistency. The Father then apparently spoke to Jesus, Who moved His timetable
for working miracles up to that present moment.
In verses nine and 10 the ruler of the feast remarked
upon the excellent quality of the wine. In verse nine the word “drew” antleo
signifies primarily to draw out a ship’s bilgewater, to bale or pump out, and came to mean
to draw water in any way. Note that the servants filled the waterpots with water and drew water
out. Somewhere between the time the servants drew the water out and the time the ruler of the
feast tasted the water it became wine.
Jesus had responded to His mother’s prologues,
but the need of the couple was met when the servants obeyed His commands. Need alone
does not move the hand of God or there would be no sickness, poverty or lack.
Need, coupled with intercession, prompted by love,
with fullness of hope, an expression of faith and persistency did not cause a miracle. These factors
contributed to the miracle. The determinant cause that effected the miracle was obedience to
the Word of God demonstrated by the servants. Obedience to the Word of God is the foundational
basis for salvation of mankind and the ultimate source of God’s blessings (Genesis
2:16,17).
The Marriage
When Jesus turned the water into wine, the couple’s
self-awareness of having their eyes opened to each other’s faults with the resultant shame and
embarrassment at running out of wine was eliminated. Sitting in judgment of
each other to affix blame for the wine shortage was averted, as was the wall of separation that
would have been raised between them. This prevented separation from God, as our relationship
to others affects our relationship with God and vice versa. Gone was the possibility of suffering
under a curse of poverty, sickness and disease by being removed from God’s presence and
covering. They were returned to the garden of Eden, that place of delight, in their marriage. They
had tasted of the fruit of the Living Tree of Life.
Substance And Symbols
Water is a clear, odorless, tasteless substance in abundance
everywhere. Changed into wine it had a color, odor and taste that provided perceptible
evidence of its transformation. Grape juice, the basic ingredient of wine, prefigures blood (Genesis
49:11, Deuteronomy 32:14) as a type of sealing of the New Covenant by the blood of Jesus
(Exodus 24:6-8; Matthew 26:28; Mark 14:24; Luke 22:20; I Corinthians 11:25; Hebrews 10:29).
The Master
Symbolically, the purpose of the first miracle of Jesus
was to restore marriage back to its proper setting in a place of delight. He stripped away works
of the flesh that have subverted God’s purposes for a man and wife, He sealed that restoration
as a finished work. Eating from the tree of life will remove the curse, eliminate separation
from God, put us back in His presence, and restore relationships. Sitting in judgment of others
will voluntarily cease, and shame and embarrassment resulting from self-awareness will end.
Restoration to God’s paradise, His place of delight for us, with the power of love, creation
and dominion, is ensured for every saved husband and wife, and it has been accomplished and
sealed with the blood of Jesus.
Chapter Six
Forsaking Oaths:
Matthew 5:33-37
Exposes the inherent rebellion residing within us when we seek the approval and the
power of God for our personal desires.
Matthew 5:33:
Again, ye have heard that it hath been said by them of old time, Thou shalt not
forswear thyself, but shalt perform unto the Lord thine oaths:
Our Promises Are Binding
“Forswear” is epiorkeo meaning
to swear against, or falsely. It’s from epi, against, and orkos, an oath.
“Perform” is apodidomi, meaning to give away, or to give in full.
“Oaths” is horkos, an oath, a promise. “Or if a soul swear, pronouncing
with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an
oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of
these” (Leviticus 5:4). Careless swearing of an oath does not relieve a person of the responsibility or guilt for that which was spoken.
When we vow a vow, or swear an oath we are to keep
and perform it, or it would be sin in thee (Numbers 30:1,2; Deuteronomy 23:21-23). We are to be
very careful what we say and we are to follow the example of God (Isaiah 55:10,11).
A Simple Yes Or No
Matthew 5:34:
But I say unto you, Swear not at all; neither by heaven; for it is God’s
throne:
“Swear” is omnumi, to make an
oath, to declare or promise with an oath; affirming or denying by an oath. It is a serious pledge
or promise and we are not to affirm or deny our statements by an oath.
Matthew 5:35,36:
Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of
the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white
or black.
“Neither” is mete, which means
not even. Paraphrasing verses 34 through 36: Don’t swear at all, not even by heaven, for it
is God’s throne: nor by the earth; for it is His footstool: not even by Jerusalem; for it is the
city of the great King. Not even by your own head, because you can’t make one hair white
or black. “And ye shall not swear by my name falsely, neither shalt thou profane the name
of thy God: I am the Lord” (Leviticus 19:12).
Matthew 5:37:
But let your communication be Yea, yea; Nay, nay: for whatsoever is more than
these cometh of evil.
“Cometh” eimi, signifies to be
to, or of, a person. “Evil” poneros is literally, the evil. Because it’s
“the evil,” and is of a person, it’s of the evil (one). This could be paraphrased:
Don’t profane and pervert the power of God, and don’t project your own
power in your pledges and promises. Let your word (or conversation, or speech) be Yes, yes; No,
no: for anything more than this is of the evil (one).
Selfish Desires
When you vow to God, you are swearing
to God, and are appropriating His approval. An oath is swearing
by God, and you are appropriating His power. Don’t pledge, or promise
to do something and than call upon the power or approval of God to accomplish it for you. You
have no more authority to do this than you do to make just one little hair of your head white or
black. When you call upon God’s power or approval, or project your own power to accomplish
your promise, this is construed in the spiritual realm as to, or of, the evil one. God
won’t honor it, but satan will. You will have activated demonic forces to accomplish your
pledge and you will get satan’s attention. He recognizes your attempt to imitate him, and
he’ll do everything he can to help you. He recognizes and encourages rebellion against
God. Heed the words of Jesus and let your pledges and promises be simply Yes, yes and No, no.
Anything more than this is to or of the evil one.
God’s Desires
If you vow an oath and swear to God, or by God,
don’t project your desires, seeking God’s approval or power for them. Stay in
God’s will, desires and interests when you operate in the spirit realm. Then you are assured
in advance of His approval and power working to cause it to happen. The operative spiritual principle
is that in exercising self-will, self-desires and self-interests you are out of order.
You will have lost your delegated spiritual authority, and will have activated demonic forces to
accomplish your desires, which is rebellion (I Samuel 15:23; Isaiah 30:1).
Avoid Judgment
Jesus denounced the scribes and Pharisees for not understanding the true significance of the things they swore by (Matthew 23:16-22). James repeats
the warning: “But above all things, my brethren, swear not, neither by heaven, neither by
the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into
condemnation” (literally, under judgment) (James 5:12).
Chapter Seven
Foregoing Resistance and Fulfilling Responsibilities:
Matthew 5:38-42
Justice and judgment determined by the Mosaic law are contrasted with the joy and
jubilation demonstrated by the Master’s love.
Matthew 5:38:
Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
Judges
“If men strive, and hurt a woman with child, so
that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according
as the woman’s husband will lay upon him; and he shall pay as the judges determine. And
if any mischief follow, then thou shalt give life for life, Eye for eye, tooth for tooth, hand for
hand, foot for foot, Burning for burning, wound for wound, stripe for stripe” (Exodus
21:22-25 — see also Leviticus 24:19,20). Notice that “he shall pay as the
judges determine.” This was not a matter of personal, private vengeance, but was
for the judges to determine.
Witnesses
Deuteronomy 19:15-21 stresses the need for witnesses
and judges. “Then both the men, between whom the controversy is, shall stand before the Lord,
before the priests and the judges, which shall be in those days,” (verse 17).
God has given the priests and judges their authority (Romans 13:1-7) and there must be a plurality
of witnesses to the controversy brought before the judges.
Matthew 5:39:
But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy
right cheek, turn to him the other also.
“Evil” (ho) poneros, is
literally “the evil” implying the evil person. You are not to withstand, or oppose,
the evil person. However, Jesus is not saying to let them slap you alongside the jaw bone, or
cheek.
The Law
Under the law, when some evil person strikes you in
front of witnesses, in a verifiable, unprovoked and malicious attack, you have rights. Your rights
under the law are to take that person, with your witnesses, before a court of law, to the judges,
and tell your grievance. Then, legally, you can have the revenge of seeing done to them what
they have done to you.
Love
“Say not thou, I will recompense evil; but wait
on the Lord, and he shall save thee” (Proverbs 20:22). “Say not, I will do so to him,
as he hath done to me: I will render to the man according to his work” (Proverbs 24:29).
“Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be
possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves,
but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith
the Lord” (Romans 12:17-19). Heaping coals of fire on your enemy’s head in
Romans 12:20 is not to be considered as an act of vengeance. It concerns heaping blessings and
requests for forgiveness on his head. “Be not overcome of evil, but overcome evil with
good” (Romans 12:21).
Matthew 5:40:
And if any man will sue thee at the law, and take away thy coat, let him have
thy cloke also.
Legal Limitations
The phrase “sue thee at the law” means
involvement in a legal process.“Coat” chiton, was a long robe, a tunic or
shirt, and the “cloke” himation, was an outer garment. The coat was the
more valuable garment. If a man sues you for your inner, more valuable, garment, give him your
cloke, the outer garment, also. It’s not mentioned here, but under the law, there was still
some protection for the person sued for his garment (Exodus 22:26,27; Deuteronomy 24:12,13).
Matthew 5:41:
And whosoever shall compel thee to go a mile, go with him twain.
A Giving Heart
“Compel” iaggareuo, means to
press into service. If a soldier or courier compelled you to go a mile, Jesus said go two.
Matthew 5:42:
Give to him that asketh thee, and from him that would borrow of thee turn not
thou away.
“Asketh” is aiteo, the petition of
one who is lesser in position than the one to whom the petition is made. Under the law when you
lent money to the poor (except a stranger) you were not to charge interest on that loan (Exodus
22:25; Deuteronomy 23:19,20). Jesus taught not to lend at no interest, instead to give freely to
persons in lesser position than you that ask of you. If he does ask specifically to borrow from
you don’t turn away from him (Deuteronomy 15:7-11). It is sin unto you if you turn away
from him. God shall bless you in all your works, and in all that you put your hand unto, when
you don’t.
In Luke 6:29 Jesus states: “And unto him that
smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not
to take thy coat also.” There is no legal process involved here by the one that taketh away
thy cloke. If someone arbitrarily takes your cloke, your less expensive outer garment, then forbid
not to take thy coat, the more expensive garment, also. Since it was taken illegally, you will not
have it returned to you at sundown (Exodus 22:26,27; Deuteronomy 24:12,13). “Give to
every man that asketh of thee; and of him that taketh away thy goods ask them not again”
(Luke 6:30). If someone lifts up and takes your goods away, don’t demand them back.
Let’s sum this up:
When someone strikes you, you have legal recourse
for physical retaliation and revenge.
When they sue you, you have legal protection of your
cloke, your outer garment.
When they make you serve involuntarily, you are legally
limited in the involuntary service you are pressed into.
When they want to share your money, you have dutiful
and fiscal responsibilities under the law to help your brother and the poor.
However, Jesus teaches us to forget our recourses,
and not be limited to our responsibilities. Instead, we are to allow something that could be withheld
and impart a portion of what we have as a gift. This is usually to someone who has less than
we have, and at their request.
Jesus teaches us three things here:
1 — Give up your recourses and give of your
resources.
2 — Don’t be limited to your responsibilities,
but be liberal to your recipients.
3 — Thou shalt love thy neighbor as thy self.
Chapter Eight
Fullness of Love:
Matthew 5:43-48
A parallel of our maturity in goodness as children (sons) of God and love and mercy
displayed towards our enemies is drawn.
Matthew 5:43:
Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate
thine enemy.
Love Your Neighbor
“Thou shalt love thy neighbour,” is a
partial quotation from Leviticus 19:18. Starting at verse 17 and including all of verse 18, we
read: “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy
neighbour, and not suffer sin upon him. Thou shalt not avenge, nor bear any grudge against the
children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord.” This
text tells us not to hate thy brother, and to rebuke him when he’s in error so we
don’t share in his sin with him. There is nothing to suggest we are to hate our enemies.
“Hatred stirreth up strifes: but love covereth all sins” (Proverbs 10:12).
Enemies Defeated
The devil is under Christ’s heel (Genesis 3:15),
we are in Christ and the devil is under our feet. God has delivered thine enemies into thy hand
(Genesis 14:18-20), and as Abraham’s seed we shall possess the gate of our enemies
(Genesis 22:17). If we will do all that God speaks He will be an enemy unto our enemies and an
adversary unto our adversaries (Luke 18:1-8; Exodus 23:20-22). The Pharisees were again guilty
of the indictment against them by Jesus in teaching the tradition of hating thine enemies.
“Making the word of God of none effect through your tradition, which ye have delivered:
and many such like things do ye” (Mark 7:13).
Matthew 5:44:
But I say unto you, Love your enemies, bless them that curse you, do good to
them that hate you, and pray for them which despitefully use you, and persecute you;
Love Your Enemies
That’s the very essence of the love of Jesus.
“To love” agapao, the God kind of love, is permanent, practical and perfect.
It’s displayed toward totally unworthy objects. Love your enemies, those who oppose
you, “bless” eulogeo, speak well of, invoke blessings upon them, and pray
for their prosperity and happiness.
“Bless who?” you ask. Them that
“curse” kataraomai you, those who pray against you, and wish evil and misfortune to happen to you. Bless them, Jesus said, and do good to them that hate you.
“Well, I’m loving my enemies, blessing them that curse me, and it’s all going
against the grain. Isn’t that doing good to them that hate me?” If it were, Jesus
wouldn’t have added it to the list. Do “good” kalos, well, fairly,
beautifully — that which is intrinsically good — to those who have malicious and unjustifiable feelings toward you. While you’re doing all that, Jesus says, pray for them
which despitefully use you, and persecute you. “Despitefully” epereazo,
those that insult you and treat you abusively. It has the legal significance to accuse falsely.
“Persecute” dioko means to pursue, to drive you away.
“Why should I do that? They’re not going
to change their attitude are they? Jesus did that, and they still crucified Him, didn’t
they? Why should I pray for that bunch? Why?” Hear the answer of Jesus.
Godly Mercy
Matthew 5:45:
That ye may be the children of your Father which is in heaven: for he maketh
his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
The word “children” is
“sons” huios, stressing the dignity and character of the relationship. The
words “evil” poneros, and “good” agathos, have opposite
meanings in the original.
Matthew 5:46,47:
For if ye love them which love you, what reward have ye? do not even the publicans
the same? And if ye salute your brethren only, what do ye more than others? do not even
the publicans so?
In Luke 6:36, Jesus says: “Be ye therefore merciful,
as your Father also is merciful.” “Merciful” here is oiktirmon, a
stronger term than the word used in Matthew 5:7 (eleemon). Oiktirmon means
full of pity and compassion for the ills of others. It is feeling and suffering the misery and distress
and grief of another with the desire to help. It describes the mercy of God (II Corinthians
1:3).
Matthew 5:48:
Be ye therefore perfect, even as your Father which is in heaven is perfect.
Goodness Of Love
“Perfect” is teleios, ended, having
reached its end, finished, complete. This word is used in Ephesians. “Till we all come
in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the
measure of the stature of the fulness of Christ:” (Ephesians 4:13). We are to be perfect,
with completed goodness in character, influence and effect. Something that is good is of benefit,
of practical utility, of value, and of great desirability. The people in the world do not view Christians
as of benefit to them. They see no practical utility, no value. There is no great desirability
to be a Christian.
As we grow in the fundamentals Jesus has given us,
we will become a fulfillment of the law by our love. We must readily forgive fleshly weaknesses,
eliminate family divisions, quit being self-centered, forget our recourses and enlarge our responsibilities. We must come to a fullness of love that has only been shown to the world so far by
Jesus Himself.
Chapter Nine
Fatherly Rewards for Good Deeds, Prayer and Fasting:
Matthew 6:1-18
Monitors our motives for good deeds, prayer and fasting to determine if we are reaping
to the flesh or sowing to the Spirit.
Matthew 6:1:
Take heed that ye do not your alms before men, to be seen of them: otherwise
ye have no reward of your Father which is in heaven.
In the most authentic texts the word for
“alms” is dikaiosune which means right action, or whatever is right or just.
Jesus is talking about good deeds, acts of righteousness, overall. He goes into the specific personal
acts of giving to the needy, prayer and fasting.
Wrong Reasons For Giving
“Seen” is theaomai, to view, to
behold attentively. It is an earnest continued inspection so a person will contemplate you with
admiration and respect, and want to do as you do.
“Reward” is misthos meaning
hire, or wages. You will not earn anything from your heavenly Father, because your motivation
is wrong in looking for worldly praise from men.
Matthew 6:2:
Therefore when thou doest thine alms, do not sound a trumpet before thee, as
the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I
say unto you, they have their reward.
“Alms” here, and in verses three and
four is eleemosune meaning kindness, or kind acts. It displays itself in active compassion
and sympathy for the misery of others. It assumes need by the one receiving it, and adequate resources
by the one who shows it. “Glory” is doxazomai and here it means to
have honor by recognition and praise by men. This would be for public exhibitions and external
displays as indicative of all their inner goodness. When used of divinity it means the manifestation
of all the goodness He is and has.
Earthly Reward Received
In this verse and verses five and 16
“have” is apecho meaning to have in full. It’s a technical expression
in drawing up a receipt and is the same as if someone had signed a receipt for their reward. It
indicates satisfaction with what they have received. They will have received in full, everything
by way of praise from men. They will be satisfied with it, and will have shut themselves off from
rewards of their Father in heaven.
Matthew 6:3,4:
But when thou doest alms, let not thy left hand know what thy right hand doeth:
That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee
openly.
Thoughts And Intents Of The Heart
“Seeth” here and in verses six and 18 is
blepo meaning to see, perceive and understand. It implies special contemplation by looking
at you intently and earnestly. It stresses the thought of the person who sees you in a given
situation. Do your giving to the needy in secret. Your Father will thoughtfully see and understand
and He will reward you. “Reward” is apodidomi and means to give
up, back or away; to restore, to return. It’s also used in verses six and 18. God will freely
give back and restore and return unto you what you have given.
In verse two, Jesus called those that bring attention to
their alms-giving to the needy “hypocrites.” In discussing what proceeds from the
human spirit “wickedness” was defined as an active form of evil that’s destructive
and painful. In Matthew 22:18 Jesus equated wickedness with hypocrites. The glory
seekers are involved in destructive, painful and active evil.
Prayer
Matthew 6:5:
And when thou prayest, thou shalt not be as the hypocrites are: for they love to
pray standing in the synagogues and in the corners of the streets, that they may be seen of men.
Verily I say unto you, They have their reward.
“Seen” phaino, means to become
evident by an outward show. Jesus makes the same statement that “... they have their reward.” They will have received in full, by praise from men their satisfaction. Rewards of
their heavenly Father will have been denied.
Where To Pray
Matthew 6:6:
But thou, when thou prayest, enter into thy closet, and when thou hast shut thy
door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee
openly.
These are very specific instructions. Pray to your Father
in secret when you’re concealed. He will thoughtfully see you and understand. He
will know you are not praying hypocritically. He will freely give back, and restore and return
unto you what you have given in secret.
How To Pray
Jesus did not instruct us how to give to the needy, or
fast. He does give us instructions how to pray. Paul gives us a reason for it: “Likewise the
Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the
Spirit itself” (should be Himself) “maketh intercession for us with groanings which
cannot be uttered” (Romans 8:26). We have divine help carrying out the instructions Jesus
gave us to guide our prayer life.
Matthew 6:7:
But when ye pray, use not vain repetitions, as the heathen do: for they think that
they shall be heard for their much speaking.
There are two things Jesus tells us specifically not to
do: “Vain repetitions” battalogeo, to repeat idly — meaningless and
mechanically repeated phrases. And “much speaking” polulogia, to talk
continually and excessively with frequent repetitions and lengthened details. Don’t confuse
this religious babble with what the Word says: “Be careful for nothing; but in every
thing by prayer and supplication with thanksgiving let your requests be made known unto
God” (Philippians 4:6). “Supplication” deesis, means earnest petitions.
This is for those necessities you lack and desire to have for the possession and enjoyment
of them. “Requests” is aitema, and means literally “that which has
been asked for.” Paul is saying to let that which has been asked for be made known unto
God. That means we asked for it once, and are persistently reminding God of it. In the 11th chapter
of Luke Jesus used the word “importunity” anaideia, which means
shameless persistency, in the eighth verse. He linked it to the passage in Luke 11:9,10 where He
said we were to ask, seek and knock. We are not to confuse vain repetitions and much speaking
with biblical persistency.
Matthew 6:8:
Be not ye therefore like unto them: for your Father knoweth what things ye have
need of, before ye ask him.
Our heavenly Father has seen and knows our necessities.
But we are to remind Him, and keep on asking, seeking and knocking. It’s better to
remind ourselves of our dependency on God by saying it than it is for Him to hear it.
The Way To Pray
Matthew 6:9:
After this manner therefore pray ye: Our Father which art in heaven, Hallowed
be thy name.
In Luke 11:2 Jesus says: “... When ye pray, say,
...” “Say” lego, means to speak, to affirm. After this manner, in this
way, speak out and affirm. Hagiazo is “hallowed,” meaning to set apart, to
sanctify. There are many commentaries and study guides on the prayer Jesus offered in verses
nine through 13. In studying them, they’ll bless you, and your prayer life will bless others.
A few comments and an overview of the prayer follow.
Matthew 6:10:
Thy kingdom come. Thy will be done in earth, as it is in heaven.
The kingdom of God is where we acknowledge and
voluntarily submit to God’s rule (Luke 17:20,21; John 3:3; I Corinthians 2:14). The steps
into the kingdom of God are readily accessible to all that desire to place themselves there. Be
born again and crucify the natural man by following Jesus’ instructions in Matthew, chapter
five. Spiritually discern the Spirit of God and His wisdom and the kingdom of God will be
within you. “Come” is erchomai, and signifies the act, not the arrival. Vines
Expository Dictionary says this about the phrase Thy kingdom come:
“Concerning the future, the Lord taught His disciples to pray, �Thy kingdom
come,’ Matt. 6:10, where the verb is in the point tense, precluding the motion of gradual
progress and development and implying a sudden catastrophe as declared in II Thess.
2:8.” “Will” is thelema, God’s wish, desire and longing, the
fulfillment of which by man brings God pleasure.
Matthew 6:11:
Give us this day our daily bread.
“Daily” epiousios, could signify
sufficiently but probably means for going on. In Luke 11:3 Jesus said: “Give us day by
day our daily bread.” The phrase “day by day” kath hemeran, means
according to, or for, or throughout, the day. Putting the meaning of the two verses together: Give
us for today, throughout the day, and for the next day, bread for going on.
Matthew 6:12:
And forgive us our debts, as we forgive our debtors.
“Forgive” is aphimei, send away
from. “Debts” is opheilema, that which is legally due, speaking here of sin
as a debt, which demands a penalty. “Debtors” is the same word derivative and
means one who owes us. Someone who has sinned against us, and incurred a debt which demands
a penalty. Send away from us, Father, our legally due punishment. We also send away the
legally due punishment of those who have incurred penalties because of their sins against us.
Verses 14 and 15 confirm that we’ll be forgiven according to the forgiveness we’ve
exercised.
Matthew 6:13:
And lead us not into temptation, but deliver us from evil: For thine is the kingdom,
and the power, and the glory, for ever. Amen.
“Lead” is eisphero, to bring into.
“Temptation” peirasmos, is trials and testings beyond an individual’s
control. Rhuomia is “deliver us from” meaning rescue away from.
We are asking not to be brought into trials and testings
beyond our own control, and to be rescued away from the evil (one). The intent is not to be
brought into situations where the intensity of circumstances is so powerful as to place us in danger
of the devil being able to entice us into sin. I Corinthians 10:13 may be offered as refuting
this: “There hath no temptation taken you but such as is common to man: but God is faithful,
who will not suffer you to be tempted above that ye are able; but will with the temptation
also make a way to escape, that ye may be able to bear it.” However, we must first read
verse 12: “Wherefore let him that thinketh he standeth take heed lest he fall.” God
has made a way to escape but He does not force us to take advantage of it. We are to continue to
ask God that we are not brought into situations so intense and powerful that the devil can entice
us into sin.
When God says Amen, it means “Thus it shall
be so,” and that settles it. When man says Amen, it means “Let it be so.” That
means you believe it, but it’ll still be true whether you believe it or not.
Matthew 6:14,15:
For if ye forgive men their trespasses, your heavenly Father will also forgive
you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
“Trespasses” is paraptoma, a
falling aside, a false step, failing to do what is good. When you forgive others, your heavenly
Father will forgive you. If you don’t He won’t. Those verses could wipe out many
good deeds. In Galatians 6:1 Paul tells us: “Brethren, if a man be overtaken in a fault, ye
which are spiritual ...” ye which are spiritual, as opposed to ye which are fulfilling the lust
of the flesh (referring to Galatians 5:16). If you’re spiritual, you’ll “....restore
such an one in the spirit of meekness; considering thyself, lest thou also be tempted.”
If you’re not spiritual, living for and in the
flesh, you won’t restore such an one in the spirit of meekness. You won’t consider
thyself, because you’ll think you’re incapable of being tempted (that’s called
pride). The word for “restore” in this verse needs defining. It’s
katartizo, meaning “to complete thoroughly, i.e., repair (lit. or fig.) or adjust. To
mend, to furnish completely. The tense is in the continuous present, suggesting the necessity for
patience and perseverance in the process. To make fit, equip, repair, and ethically, to prepare,
perfect. It signifies right ordering and arrangement.”
A brief overview of the prayer:
“Our Father
Relationship. Refers to the plurality of us all, many brothers and sisters and a big
family. A horizontal relationship with our family, and a vertical relationship with our Father.
which art
Reality. An affirmative statement of His existence, meaning “Who
is.”
in heaven,
Residence. This shows us His place, perfection and power.
Hallowed be thy name.
Redemptive names of God. Jehovah-Jireh (Jehovah’s provisions will be
seen), Genesis 22:14; Jehovah-Nissi (Jehovah is my banner), Exodus 17:15; Jehovah-Shalom
(Jehovah is peace), Judges 6:24; Jehovah-Tsidkenu (Jehovah our righteousness), Jeremiah 23:6
and 33:16; Jehovah-Shammah (Jehovah is there), Ezekiel 48:35. This is not an exhaustive or
comprehensive list. There are excellent studies available on the subject.
Thy kingdom come.
Royalty. We acknowledge His royalty.
Thy will be done
Rulership. We acknowledge His rulership over our lives.
in earth, as it is in heaven.
Reign. We express His desire to be our King, and our desire for Him to be our
King.
Give us
Request. We declare our dependency upon Him.
this day
Readiness to receive. Expresses our willingness to place our dependency upon
Him.
our daily bread.
Recognition of dependency. We further recognize and acknowledge Him as our
source, our supply, our provider.
And forgive us
Request. We continue to declare our dependency upon Him.
our debts,
Recognition of our weaknesses. We acknowledge openly that we are weak and
continue to further declare our dependency upon Him.
as we forgive our debtors.
Readiness to forgive. We let God know that we forgive, and that in so doing we
expect Him to forgive us.
And lead us not into temptation, but deliver us from evil:
Request for righteousness. We are further acknowledging unwillingness to
be brought into intense and powerful situations where we might be enticed to sin.
For thine is the kingdom,
Riches. We acknowledge His kingdom, and that the true riches are His, and that
we desire His riches, and not the world’s riches.
and the power,
Right to rule. We recognize His might, ability, and strength, and His position of
rulership.
and the glory, for ever. Amen.”
Resplendence. We praise His brilliance and splendor and brightness, His
glory.
Matthew 6:16:
Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they
disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have
their reward.
Reaping To The Flesh
These hypocrites put on a gloomy face, Jesus says.
“Disfigure” is aphanizo, to cause to disappear, put out of sight, to cause to
vanish away. It’s used in verses 19 and 20 and translated “corrupt” with the
same meaning. Jesus is literally saying “for they cause their faces to disappear, that they
may appear (re-appear with a gloomy face), so that everyone will know they’re fasting.”
He is describing the technical methods of the actors of His day. They spoke with
large masks in front of their faces, which depicted their emotions, and augmented their voices
mechanically. This group was so apparent in their efforts to get sympathy and praise from others
that Jesus not only calls them hypocrites, but also describes their playacting techniques. These
people have gotten their rewards by way of praise from men, cancelling out heavenly rewards, as
the others did.
Matthew 6:17,18:
But thou, when thou fastest, anoint thine head, and wash thy face; That thou
appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in
secret, shall reward thee openly.
Refresh yourself, look pleasant, and don’t draw
attention to yourself. When you do your good deeds for the admiration, adoration and emulation
of others, you won’t have earned anything from your heavenly Father.
When you give to those in need, pray, and fast for
hypocritical motives, recognition, praise and attention of others is the only reward you’ll
earn. It’s the same as signing a receipt for your rewards, indicating your payment, in full,
and your satisfaction for that full payment.
Sowing To The Spirit
When you do it in secret, your heavenly Father will
thoughtfully see and understand. He will freely give back, and give away to you. He’ll
restore and return unto you what you have given up. Paul presented this issue as one of spiritual
sowing (Galatians 6:7-9). Give up things of yours to the needy, and give up your time in prayer.
Give up your self-interests, self-pride and self-assertiveness and recognize your dependency
upon God and His power and authority. Give up food for your body for spiritual purposes. God
will give it all back to you. You are sowing to the Spirit and you shall of the Spirit reap life everlasting.
Chapter Ten
Financial Fidelity:
Matthew 6:19-24
Clarifies how we lay up treasures in heaven by sowing from our earthly seed.
Matthew 6:19,20:
Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt,
and where thieves break through and steal: But lay up for yourselves treasures in heaven,
where neither moth nor rust doth corrupt, and where thieves do not break through nor
steal:
Personal Treasures
We are not to store, or treasure up, for ourselves treasures
upon earth. “Yourselves” is humin and literally means “to
you.” It’s emphatic in its meaning of being very personal treasures. Moth and rust
refer to a devouring, an eating away of such earthly treasures, meaning to cause to disappear.
Thieves will also break into houses and steal those treasures.
Alternatively, Jesus tells us to store and treasure up
our very personal treasures in heaven. There they won’t be devoured and eaten away and
won’t be subject to theft. Jesus is even more specific: “Sell that ye have, and give
alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not,
where no thief approacheth, neither moth corrupteth” (Luke 12:33). Sell
“that” huparchonta, meaning possessions, property, material goods, things
of substance which you possess. The word “ye” humon, is literally
“of you” meaning of your own selves. He is referring again to things of personal
ownership. Give “alms” eleemosune, kindness, or kind acts, that display
themselves in active compassion and sympathy for the misery of others. It assumes need by the
recipient and adequate resources by the giver. Provide yourselves with “bags”
balantion, that into which a thing is cast, such as a money box, or purse, that
doesn’t wear out by time and use. Jesus assures us that will be a treasure in the heavens
that is unfailing, where no thief comes near, and where there is no devouring of your heavenly
treasure.
Matthew 6:21:
For where your treasure is, there will your heart be also.
That statement, also found in Luke 12:34, brings our
attention to the place our treasure is. Jesus gives us two choices for storing our treasure: upon
earth, or in heaven. Upon earth shows us the superficiality of earthly treasures.
In heaven describes the fullness, permanency and sense of belonging inherent
in treasure stored there. It’s implied that first we must decide what our treasure is, and
then where to store it.
We must have our own value system. This determines
what we are going to store before deciding where to store it. Our value system is a method of
rating the desirability of a thing according to its perceived or estimated worth. We get our value
system from God, Who is Truth. His Truth is given to us through His Word, and through our
conscience. The earthly treasures Jesus referred to are capable of being devoured, stolen or worn
out. They are property, material goods and things of substance which are personal possessions.
Giving Out Of Abundance
Jesus is speaking of giving out of the abundance of
the material possessions your heavenly Father has given you (Matthew 5:5; 6:4). (We’ll
discuss giving out of need later). When we are obedient to God’s Word the Christian
walk is not a poverty mentality. We are abundantly blessed, and redeemed from the curse, which
includes spiritual death, poverty and sickness. When we share our excess blessings, we demonstrate
our love and the value of sharing with those who have less than we have.
Jesus did not tell us to sell all that we have. When we
have provided for our needs, we are to store the excess in heaven. We are not to store it up as
treasure upon the earth for our personal cravings, convenience and consumption. The rich young
ruler asked Jesus what good thing he could do that he might have eternal life. “Jesus said
unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt
have treasure in heaven: and come and follow me” (Matthew 19:21; Mark 10:21; Luke
18:22,23). His problem was his excess treasure stored up on earth. Jesus knew it and admonished
him to sell all that he had. In all three accounts Jesus said the same thing: give, or distribute, to
the poor, and thou shalt have treasure in heaven.
When you give to the poor you’ll be happy,
you are lending unto the Lord and you shall not lack (Proverbs 14:21; 19:17; 28:27). “But
when the young man heard that saying, he went away sorrowful: for he had great possessions.
Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into
the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of
a needle, than for a rich man to enter into the kingdom of God. When his disciples heard it, they
were exceedingly amazed, saying, Who then can be saved? But Jesus beheld them, and said unto
them, With men this is impossible: but with God all things are possible” (Matthew
19:22-26). “Needle” is rhaphis and “eye” is trupema or
trumalia, meaning a hole, a boring.
Vines Expository Dictionary has this to say about the
needle: “Note: The idea of applying �the needle’s eye’ to small
gates seems to be a modern one; there is no ancient trace of it. The Lord’s object in the
statement is to express human impossibility and there is no need to endeavour to soften the difficulty
by taking the needle to mean anything more than the ordinary instrument. Mackie points
out (Hastings’ Bib. Dic.) that �an attempt is sometimes made to explain the words as a
reference to the small door, a little over 2 feet square, in the large heavy gate of a walled city.
This mars the figure without materially altering the meaning, and receives no justification from
the language and traditions of Palestine.’”
The disciples’ reaction to the statement of Jesus
about the rich man and the needle “... they were exceedingly amazed,” makes
this literal meaning more believable. “Exceedingly” sphodra, means greatly,
or vehemently, and is from a derivative meaning excessive and violent. It signifies very, very
much, exceedingly. “Amazed” ekplesso, means to be exceedingly struck in
mind, signifying astonishment. Mark’s account reads: “And the disciples were astonished
at his words” (Mark 10:24). “Astonished” thambeomai is
amazement, and wonder. “And they were astonished out of measure” (Mark 10:26).
“Astonished” is the same meaning as astonish-ment, and the phrase “out of
measure” is perissos, meaning abundantly and excessively. This is obviously not a
reaction to something that is even a remote physical possibility.
“And they were in the way going up to Jerusalem;
and Jesus went before them: and they were amazed; and as they followed, they were
afraid” (Mark 10:32). “Amazed” is thambeomai, and
“afraid” phobeomai, to fear. The disciples’ reaction continued as
they were in the way going up to Jerusalem.
Jesus said what He meant, and literally, meant what
He said. If your treasure is here, upon the earth, consisting of material goods, and you are rich by
virtue of things, then your heart is there also. If you’re not rich toward God, you’re
a “fool” aphron, from the same root as foolishness, which means unreasonable,
meaningless and stupid (Luke 12:20,21).
Jesus told the rich young ruler to give all his possessions
and follow Him. He wouldn’t do it. Zacchaeus volunteered to give half his goods to
the poor, and restore fourfold anything taken by false accusation (Luke 19:2-9). We are to give
out of the excess of our abundance, and God’s Word, His Truth, and our conscience will
determine the amount.
When Jesus gave us this teaching, goods and material
possessions consisted of cattle, sheep, goats, oxen, land and crops. Today we have a monetary
system that converts those things into money for us which we use as a medium of exchange. It
makes it easier to give to the poor. We don’t have to take them ten goats, or five oxen, or
two head of cattle, or deed part of our land to them. We can give cash, or write a check —
out of our abundance.
Giving Out Of Need
The account of the widows’ mites in Luke
21:1-4 ends without further comment. However, the prophet Elijah’s ministry to the
widow of Zarephath is similar. She gave out of her lack and her want, and put in all that she had
on which to live. “And she went and did according to the saying of Elijah: and she, and
he, and her house, did eat many days. And the barrel of meal wasted not, neither did the cruse of
oil fail, according to the word of the Lord, which he spake by Elijah” (I Kings 17:15,16).
The principle, provision and power of the Word of the
Lord is vividly stated in Isaiah 55:10,11. God says He will give seed to the sower — extra
seed for you to sow that you may have an abundance — and bread to the eater. The bread
provides for your need and the seed your abundance. His Word shall not return unto Him void.
Peter asked Jesus what they would have since they
had forsaken all to follow Him (Matthew 19:27; Mark 10:28; Luke 18:28). Hear the answer of
Jesus: “And Jesus said unto them, Verily I say unto you, That ye which have followed me,
in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon
twelve thrones, judging the twelve tribes of Israel. And everyone that hath forsaken houses, or
brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s
sake, shall receive an hundredfold, and shall inherit everlasting life” (Matthew 19:28).
Mark 10:30 embellishes this: “But he shall receive an hundredfold now in this time,
houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in
the world to come eternal life.”
Spiritual Eyesight Focused
Matthew 6:22:
The light of the body is the eye: if therefore thine eye be single, thy whole body
shall be full of light.
The first light Jesus mentions, the “light”
of the body, is luchnos, a portable oil-fed lamp, usually set on a stand.
“Single” haplous, is simple, or single. When a thing is simple, it consists of
only one part, not compounded or complex. In this usage it implies singleness of purpose. When
the whole body shall be full of light, “light” here is photeinos, full of light
and bright.
When Jesus compares our eyes with a light, i.e., literally,
a lamp, it’s necessary to examine the purpose of a lamp. A lamp illuminates the darkness
around us so that we can see things which were hidden from our sight by the darkness. With
that source of illumination we can identify those objects and things that we now see. We can
then inspect and evaluate those things we have identified. Our value system will rate the desirability
of those things according to their perceived or estimated worth. When our spiritual lamp
is being fed the oil of the Holy Spirit, it illuminates the spiritual darkness around us. We are to
keep our lamp, or eyes, single and simple in purpose. The singleness of purpose we are to exercise
is to keep our eyes on the treasures of heaven, so that our hearts can be there also.
We must decide what our treasure is, our own individual
treasures. Instead of seeing treasure as material things of solid earthly substance we must
look at them with a singleness of purpose. Treasures are not money or investments or anything
upon the earth. Earthly treasures are deposit tickets for our heavenly treasures. Your value system
must change.
When you view those things you give out of your
abundance, or out of your need, see them as giving comfort and substance and abundant life to
the poor and needy all around you. Visualize your dollars as a roast for a hungry family, or as
buying some youngster clothes to dress comfortably in different weather conditions. See your
dollars as shoes for those who are without shoes, easing their walk through life. Watch the
earthly deposit receipts for your heavenly investments grow. See them stacked up as precious
treasure in heaven, and where your treasure is, there will your heart be also.
Spiritual Eyesight Blinded
Matthew 6:23:
But if thine eye be evil, thy whole body shall be full of darkness. If therefore the
light that is in thee be darkness, how great is that darkness!
“Evil” (ho) poneros, here
means “the evil,” however Jesus is not referring to the evil (one) or the evil (person).
He’s talking about the eye being evil in its function, i.e., as an instrument of evil.
When your eye is the evil, the root, the cause of offenses and stumbling, focused on earthly treasures,
then your whole body shall be full of darkness. “The light of the body is the eye:
therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil,
thy body also is full of darkness” (Luke 11:34). We understand that when our body is full
of light, that there is no darkness, only light. When our eyes are not single in purpose in seeing
our treasures in heaven, Jesus said there is absolutely no light in us.
Matthew 6:24:
No man can serve two masters: for either he will hate the one, and love the
other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
Serve One Master
The personification of mammon as a master illustrates
that a servant’s allegiance to his master of mammon incorporates hatred for God. God and
mammon are mutually antagonistic and exclusive and cannot be served at the same time.
That’s God’s Word, and it is Truth, and your conscience must deal with it.
“Take heed therefore that the light which is in
thee be not darkness. If thy whole body therefore be full of light, having no part dark, the whole
shall be full of light, as when the bright shining of a candle doth give thee light” (Luke
11:35,36). When you focus your eye on heavenly treasure there is no darkness in you.
True Treasures
Does this mean you can’t have things on this
earth — that you can’t be rich? It means the more substance you store in heaven, the
more substance God can continue to give back to you. You must redefine “rich”
according to your value system. Your stack of deposit receipts for your heavenly treasures will
determine richness. If you’re looking at earthly deposit receipts from your neighborhood,
New York, or Swiss bank account, and that’s where your heart is, the Word of God says
you’re a fool.
God’s Command
The world teaches to get all that we possibly can and
store up good things for ourselves. Jesus said we are not of this world (John 17:16). Paul teaches
we are to consent to the wholesome words of Jesus and not the perverse disputing of men of corrupt
minds who suppose that gain is godliness. We are to withdraw from such and not err from
the faith (I Timothy 6:3-10). We can be rich and have nothing or make ourselves poor and have
great riches (Proverbs 13:7). We are to sow our earthly seed and reap heavenly treasure. God
will multiply our seed sown, increase the fruits of our righteousness and we will be blessed (Galatians
6:7,8; II Corinthians 9:9,10; Proverbs 22:9). We are admonished and encouraged to give
of our substance to the poor with indications that failure to do so can bring everlasting punishment
(Deuteronomy 15:11; Matthew 26:11; Matthew 25:31-46).
Chapter Eleven
Fear of the Future:
Matthew 6:25-34
Demonstrates how provision of our daily necessities results from seeking the kingdom
of God and His righteousness.
Matthew 6:25:
Therefore I say unto you, Take no thought for your life, what ye shall eat, or
what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat,
and the body than raiment?
Human Worries
This could be expressed as follows: For this one thing
I declare to you, don’t be over-anxious, with distracting cares about your natural life, the
food to nourish your body, or what clothes you put on. Isn’t life more than food and nourishment, and the body more than something to clothe? Jesus establishes a powerful principle. He
then illustrates how our heavenly Father provides for the birds, using the flowers as examples of
natural beauty in clothing.
Matthew 6:26:
Behold the fowls of the air: for they sow not, neither do they reap, nor gather
into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
“Behold” emblepo is a close,
penetrating look. In Luke 12:24 He says: “Consider the ravens: ...”
“Consider” katanoeo, to perceive fully by the action of the mind in becoming
aware of and understanding facts about a thing. We are to perceive with a close, penetrating
look and use our minds in becoming aware of and understanding the facts about the fowls of the
air. They don’t sow, reap or gather into barns, yet God provides them with food and nourishment. Our heavenly Father will feed us if sowing, reaping and gathering are affected by corruption
and thieves. “... Are ye not much better then they?” Aren’t we different, of much
more value than the fowls of the air? Aren’t we created in the image of God?
Aren’t we to have dominion over the fish of the sea, and over the fowls of the air, and
over every living thing that moveth upon the earth?
Matthew 6:27:
Which one of you by taking thought can add one cubit unto his stature?’
We can add nothing of substance to our lifetime or
physical stature by over-anxiety and distracting cares. “If ye then be not able to do that
thing which is least, why take ye thought for the rest?” (Luke 12:26). We don’t
have power by personal ability, permission, or opportunity to do a very little thing. Why be
over-anxious and distracted about the remaining things?
Spiritual Understanding
Matthew 6:28:
And why take ye thought for raiment? Consider the lilies of the field, how they
grow; they toil not, neither do they spin:
“Consider” katamanthano, is to
learn thoroughly. Jesus admonishes us not to be anxious and distracted about what to wear, and
to learn thoroughly, by considering the lilies of the field. In Luke 12:27 He says to consider the
lilies, using katanoeo, which He used in Luke 12:24 regarding the ravens. Consider how
the lilies grow, how they increase, without toil or labor, or tiredness, or making clothes for themselves.
In Matthew and Luke Jesus has used three different
words to stress His point of considering the ravens and the lilies of the fields. We are to consider
by a close penetrating look; by perceiving fully by the action of the mind in awareness and understanding; and to learn thoroughly of them.
God’s Loving Provisions For Us
The birds don’t reap, sow or gather in barns.
The lilies of the field don’t toil and don’t spin. Our heavenly Father feeds the birds,
and makes the lilies beautiful, and they don’t have a thing to do with it. There are those
who eat fine, filling and fattening meals of the best foods known to man. They wear the best
clothes, fitted by the best tailors, and cleaned in the best places. They claim the prosperity and
blessings of God in their life, and they don’t have a thing to do with it.
If you’ll look around, you’ll find those
in the unsaved world who have it just as good, or better, than they do. That will bother some, and
painfully upset their theology. There are even some of those heathen who never get sick.
“Why are you blessing those heathen, God, when I’m doing all this great work for
your kingdom? How come you’re blessing them more than me?”
Because you haven’t learned the fullness of
love Jesus talked about in Matthew 5:44,45: “But I say unto you, Love your enemies,
bless them that curse you, do good to them that hate you, and pray for them which despitefully
use you, and persecute you; That ye may be the children” (sons) “of your Father
which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on
the just and on the unjust.”
How about sending some of your Godly sunshine to
someone to brighten up their life? And some of your Godly rain to help them to grow? Let them
bask in the sunshine of your love and rain down showers of blessings upon them. That’s
God’s love in action.
“Well, I’d love to do that and I’m
just waiting for God to open a ministry door for me.” The door has been open a long time
“For the poor shall never cease out of the land: therefore I command thee, saying, Thou
shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land”
(Deuteronomy 15:11). Quit worrying about what you’re going to eat, or what
you’re going to wear. God will take care of you when you take care of thy brother, the
poor, and the needy in thy land.
Let your sun rise on the evil and on the good, and
send your rain on the just and the unjust. When you’re taking care of the poor, you
won’t have the time or desire to determine who’s evil or good and who’s
just or unjust. That’s God’s love in action.
Matthew 6:29,30:
And yet I say unto you, that even Solomon in all his glory was not arrayed like
one of these. Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is
cast into the oven, shall he not much more clothe you, O ye of little faith?
God clothes the grass of the field with these beautiful
lilies. Their reedy stalks, which make fine fuel for the fire, last in their beauty only briefly. As a
new and eternal creature in Christ, He rebukes us for our little faith. We don’t consider,
perceive and learn thoroughly that God is going to much more clothe us.
Matthew 6:31:
Therefore take no thought, saying, What shall we eat? or, What shall we drink?
or, Wherewithal shall we be clothed?
Following this statement found in Luke 12:28, we
read in Luke 12:29 “And seek not ye what ye shall eat, or what ye shall drink, neither be
ye of doubtful mind.” “Doubtful” meteorizo, means to lift up on
high; suspended. (We get our word “meteor” from it).
Matthew 6:32:
(For after all these things do the Gentiles seek:) for your heavenly Father
knoweth that ye have need of all these things.
We are not to be in suspense about what we shall eat
or drink, or be clothed with. We are comforted by knowing that the Father knows our needs.
Matthew 6:33:
But seek ye first the kingdom of God, and his righteousness; and all these things
shall be added unto you.
This is the catalyst to help us not be distracted with
cares, worries and over-anxiety. It’s responsible for setting into motion spiritual activity
to overcome our anxieties and eliminate our little faith. As we seek the kingdom of God we acknowledge and voluntarily submit to God’s rule, knowing it is within us. We obey
God’s commandment to love Him with all our heart, soul, mind and strength. And we love
our neighbor as ourselves. It’s implied that we are to love ourselves as well as love our
neighbor. Fulfilling the law by our love brings us to a state of purity, righteousness and completeness.
Within the biblical boundaries of loving God, neighbor and self we are sovereign and
free to express that love without limitations in thought, word or deed.
We are also to seek God’s righteousness,
which is His holiness expressed by His condemnation of sin. Our practical definition of sin was
stated as anything contrary to God’s character, compassion or conscience.
Our knowledge of good and evil (conscience) resulted
from eating fruit in disobedience to God’s orders. We must refrain from using our wisdom
in personal decisions of judgment to execute justice. Instead, we must now eat from the tree of
life and limit ourselves to love, grace, mercy and peace. God has established authority as the
proper vehicle to execute earthly justice (Romans 13:1-7).
“Added” prostithemi means to
put in addition to. Seeking the kingdom of God, and His righteousness, “all,”
pas in the plural, these things will be put in addition to the kingdom of God, and His accompanying righteousness. The birds are fed, and the lilies are beautifully clothed, as you will
be, without having a thing to do with it. The presence of God and His righteousness in your life
is a necessity for the addition of things you need.
By having these things added to us, we eliminate:
1 — Distance between us and the thing to be
added to us.
2 — Time required to close the gap in that distance.
3 — Effort required to expend in time to reach
that distant thing.
4 — Other people to contact to arrive at the
thing desired.
5 — Wear and tear on body, soul and spirit in
dealing with other people. And expending effort and time to gain ground on the distance.
6 — Choice selection — God has preselected
what is most needful for our situation.
7 — Fear — we establish a marker buoy of
faith as a reminder of the last time God blessed us by adding unto us.
God does not reign over your kingdom.
He reigns over His kingdom, and you must relinquish your kingdom
(where self reigns) and seek His kingdom, where God reigns.
God will still make His sun to rise on the evil, and
send rain on the unjust, because He is Love. They will continue to store up treasures for themselves
here upon this earth. You will be storing up treasure for yourself in heaven. God will take
care of all your needs while you’re helping others. “And it shall be our righteousness,
if we observe to do all these commandments before the Lord our God, as he hath commanded
us” (Deuteronomy 6:25). We are not to fear, but to be assured of God’s
intent: “Fear not, little flock; for it is your Father’s good pleasure to give you the
kingdom” (Luke 12:32).
Matthew 6:34:
Take therefore no thought for the morrow: for the morrow shall take thought for
the things of itself. Sufficient unto the day is the evil thereof.
Tomorrow will have its own anxieties and distracting
cares. Each individual day has enough bad thoughts, words and actions of its own.
Reliance Upon God
Jesus has used reinforcement, reassurance and repetition,
stating not to be anxious and have distracting cares (verses 25, 31 and 34). He has told us
where to focus our attention (verse 33) to obtain things we need. The cares of this world, of this
life, choke the Word and it becomes unfruitful. Cares distract us from preparing for the fullness
of the kingdom of God.
Forceful Heavenly Entry
We are to violently force ourselves into the kingdom
of heaven. We must use force against the hypocritical and powerful opposition from the religious
who foster the traditions of men, and the worldly who oppose the kingdom of heaven. (Luke
16:16; Matthew 11:12). In these two texts the word “presseth” and the phrase
“suffereth violence” are the same word, biazo in the original, meaning to
use force, and enter violently. Our Father is well pleased to freely give the kingdom to us, but we
must use force against men who would keep us from God and His righteousness.
Chapter Twelve
Fairness:
Matthew 7:1-6
Warnings of how our judgment and also our forgiveness are pre-determined by us.
Matthew 7:1:
Judge not, that ye be not judged.
Judging Others
“Judge” krino, means to form an
opinion as a process leading to a decision. Jesus states in a companion passage: “Judge
not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye
shall be forgiven:” (Luke 6:37). “Judge” is the same word,
“condemn” katadikazo, here, to exercise judgment against someone, i.e.,
pronounce guilt. “Forgive” apoluo, is to loose away from, to release. When
you form opinions about others and exercise judgment, pronouncing guilt, the judgment you exercise
will be exercised against you (Luke 19:22 — Matthew 25:26). You are to forgive and
you will be forgiven and released of opinions and judgments against you by others.
Matthew 7:2,3:
For with what judgment ye judge, ye shall be judged: and with what measure ye
mete, it shall be measured to you again. And why beholdest thou the mote that is in thy
brother’s eye, but considerest not the beam that is in thine own eye?
“Judgment” krima, is a pronounced
decision made based on opinions. The mote and beam are used as a comparison between something
very small and very large. “Beholdest” blepo is to contemplate,
“considereth” katanoeo, to perceive fully by the function of the
mind in awareness and understanding the facts about something. The contrast is evident. Why
contemplate the small thing in your brother’s eye, not fully perceiving in your mind any
understanding and awareness of the very large thing obvious in your own eye?
Matthew 7:4,5:
Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye;
and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own
eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.
James, chapters three and four, and Titus 3:2-7 instruct
us not to judge fleshly weaknesses, as we all have the same problems. We are not to judge
opinions, observances of days or what is eaten. We are not to be a stumblingblock, but are to use
our strength (in the Lord) to bear up those who are weak (Romans 14-15:13 — see also
John 7:24; 8:15; I Corinthians 8-11:1; Colossians 2:16; Galatians 6:1-10). We are not to judge
prematurely the “counsels of the hearts” (i.e., motives or purposes) of another’s
ministry. When the Lord comes He will “bring to light the hidden things
...” (I Corinthians 4:1-7 — see also I Corinthians 2:15,16).
I Corinthians 5 is clear that we are not to judge those
in the world. However, we are to judge the effects of fellow believers on the body (see also II
Corinthians 2:5-11; 7:8-12).
[Those who do not believe on Jesus are judged (John
3:17,18, where krino is translated “condemn(ed)” and verse 19 states the
reason. Jesus did not come into the world to judge the world, but to save it (John 3:17; 12:47).
The Father does not now actively judge but has placed that task into the hands of Jesus (Acts
17:31 — Psalms 9:8; 96:13; 98:9), Who has stated that His Word will judge (John 5:22-27;
12:47-50). The Holy Spirit teaches and reminds us of His Words (John 14:16,17,26; 15:26;
16:7,13). Therefore final judgment exercised after the second coming of Jesus (Matthew
25:31-46; John 5:22-30; 8:26; Acts 10:42; 17:31; Romans 2:16; 14:9-12; I Corinthians 4:5; II
Timothy 4:1; I Peter 4:5; Revelation 20:11-15) will be according to His Word].
We are also to judge between the brethren (I Corinthians
6:1-8 — see also Matthew 19:28, Luke 22:25-30) and are to judge carefully and intelligently
(Acts 4:19; 15:19 (where krino is translated “sentence”); 16:4 (where
krino is translated “ordained”); 16:15; 21:25 (where krino is translated
“concluded”); I Corinthians 7:37 (where krino is translated
“decreed”); 10;15; 11:13,31; 14:29).
In the light of these scriptures Jesus’ statement
makes it clear the purpose, motivation and goal of your judgments is the measure you have
meted out. It will determine how you will be judged. We are to exercise, as far as humanly possible,
the attributes of God’s conscience in using Godly wisdom to arrive at judgments of
justice.
Forgiveness Brings Blessings
Give abundantly and you will be blessed abundantly
(Luke 6:38). A Godly spiritual principle is that the measure you use will be used to measure back
to you. This text specifically speaks of releasing opinions, decisions and judgments of the fleshly
weaknesses of fellow believers, urging forgiveness. It emphasizes equivalent treatment for our
acts of kindness or cruelty. “Ye shall know them by their fruits” (Matthew 7:16-20;
12:33-35; Luke 6:43-45).
The hypocrisy involved in using the wrong measure
in judging is discussed by the Apostle Paul. He sternly warns us of the danger of storing up judgment
for ourselves by such a practice (I Corinthians 11:27-32; Romans 2:1-11).
Loving and judging one another are two different
things. We are to love unconditionally, but are to judge erring on the side of love and forgiveness.
It must be according to the attributes of God’s character, compassion and conscience. We must
remember that Jesus will ultimately judge all, and will judge according to His
Word (Romans 14:7-13 — II Corinthians 5:10).
Matthew 7:6:
Give not that which is holy unto the dogs, neither cast ye your pearls before
swine, lest they trample them under their feet, and turn again and rend you.
We are to be fair to His body in exercising diligence
in guarding those things which are holy and valuable and precious to Him and to us.
Dogs
“Dogs” is used metaphorically for people.
To illustrate their mentality and non-spiritual perception He does compare this group of people with
real swine: pigs and hogs.
A representative sampling from scripture describes
the metaphorical dogs. Cult prostitutes, or sodomites (Deuteronomy 23:18); those derogatory of
themselves and others (II Samuel 9:8; II Kings 8:13; II Samuel 16:9); and the assembly, or company,
of evil, wicked men and their power (Psalms 22:16,20). Also God’s ignorant, lazy,
selfish and opinionated watchmen and shepherds (Isaiah 56:10,11); and the destroyers sent from
God (Jeremiah 15:3,6,7). The metaphor is carried through in the New Testament (Philippians
3:2; Revelation 22:15).
Jesus is telling us not to give that which is holy over
to the homosexuals, those that talk badly about themselves and others and the power of groups of
wicked men. Also not to His ignorant, lazy, selfish and opinionated watchmen and shepherds.
This bunch continues to reject the Truth of God. They
reject His delegated authority, in heaven and earth, His Son and His redeeming work, and His
church, His body. They only want one thing from the church, and the destroyers sent from God,
the liberal theologians (from within — Nehemiah 4:10) and secular centers of influence
(from without — Nehemiah 4:1,7,8; 6:2,3) help to give it to them. We haven’t policed
our own ranks, so God is taking care of it.
The dogs want authority in the natural of the holy and
supernatural things of God. We are not being fair to ourselves, to the body of Christ and to Jesus,
who warned us in advance.
The church must take forth the precious from the vile
(Jeremiah 15:19), at which time, God says: “And I will make thee unto this people a
fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I
am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the
hand of the wicked, and I will redeem thee out of the hand of the terrible” (Jeremiah
15:20,21).
Pearls
In the New Testament, pearls are grouped in with
gold, precious stones, expensive and royal clothing and other things of value. The twelve gates in
the new Jerusalem are made of pearls (Revelation 21:21). Gates are symbolic of the power of the
government behind the walls. Pearls are a symbol of the preciousness of heavenly things and the
power of God.
Swine
Swine are unclean animals (Leviticus 11:7; Deuteronomy
14:8), and associated with abominable things (Isaiah 65:4; 66:3,17). We cast our pearls before swine
when God’s heavenly things and the very power of God to function in this
earth through us is given to unclean animals. They cannot recognize the preciousness of
God’s things. Not only will they ignore them, they will trample them down in the mud
and the excrement of their own bodies.
A Warning
The statement by Jesus in Matthew 7:6 is parenthetical,
profound, powerful and it is a prophetic warning. Don’t give up your authority,
church, of the holy and supernatural things of God. Not so much as throwing your pearls in front
of pigs, so that the pigs have no opportunity to trample them under foot, and the dogs no opportunity
to turn and tear you to pieces.
Chapter Thirteen
Firmness in Seeking Favor:
Matthew 7:7-12
Persistency and faith, and the permanency of God’s gifts for the individual and
also for corporate growth of the body are discussed.
Matthew 7:7:
Ask, and it shall be given you, seek, and ye shall find; knock, and it shall be
opened unto you:
Persistency
“Ask” aiteo, is a request to
someone in a higher position than the one who asked. “Seek” zeteo, is to
seek after, to desire. “Find” is heurisko, here, to find by searching.
Matthew 7:8:
For every one that asketh receiveth; and he that seeketh findeth; and to him that
knocketh it shall be opened.
In the parallel account, Luke 11:9,10, we discussed
that Jesus prefaced this teaching with the necessity for “importunity”
anaideia, shameless persistency. In Philippians 4:6 we are to petition with thanksgiving
and let our “requests” aitema, that which has been asked for, be made
known unto God. The questions may arise “Aren’t I supposed to believe I received
my answer when I asked? Won’t I be in doubt and unbelief by asking again?”
Faith
Jesus addressed the issue of doubt and faith (Matthew
21:21,22; Mark 11:23,24) telling us to doubt not, and have faith. “Doubt” is
diakrino, literally “to separate thoroughly or throughout.” It involves the
decision making process in the word krino. It suggests a lack of faith, not weak faith.
Those who are not in doubt, not undecided, shall have what they ask for. The word is the same in
both texts. “Done” in Matthew and “come” in Mark is the same word
ginomai, to become. It implies that the prayer of faith here will cause those things to become,
or come into existence. “Ask” in Matthew and “desire” in Mark
is also the same word aiteo, used in Matthew 7:7. It means a request to someone who is
in a higher position than the one who asked, obviously referring to God.
A prerequisite, or condition that must be met to have
our prayers answered by God is that they are within the parameters of loving God with all of our
heart, soul, mind and strength. And loving our neighbor as we love ourselves. Our prayers must
reflect the attributes of God’s character, compassion and conscience. Our lifestyle must
display, as salt and light, God’s love, grace, mercy and dependence upon His wisdom and
judgment to execute justice.
We must meet those requirements in prayer, believing,
without doubt or indecision. Knowing that what we ask for is a reality when we ask for it,
we must believe we’ve received it. And it becomes ours by manifesting as truth. Truth
that may or may not be perceived by our five senses. Truth that is in agreement with the facts of
physical and spiritual reality.
The subject in these texts is faith, and in Matthew
7:7,8 it is persistency. If there is doubt or indecision, it will manifest itself as lack of faith. There
is no condemnation in this — persistency is a faith builder. Requests are answered in either
instance, by persistency or by faith.
Dependency Exhibited
When you pray beyond your faith level, you are in
doubt and unbelief. You cannot substitute words for faith.
When you continue to ask for the same thing, you are
being persistent and building your faith. God doesn’t need to hear you ask again. You
need to hear yourself, reminding God, but in reality reminding yourself and continuing to declare
your dependency upon Him.
If you are obedient to Godly requirements, you will
become full of faith, and it will strengthen you (Romans 10:17 — Mark 4:24,25). Persistency,
belief, and obedience to the Word of God will bring you to a new level in your faith.
You’ll “... calleth those things which be not as though they were” (Romans
4:17).
Matthew 7:9,10:
Or what man is there of you, whom if his son ask bread, will he give him a
stone? Or if he ask a fish, will he give him a serpent?
God’s Gifts Are Good
In Luke 11:12 Jesus adds “or if he shall ask an
egg, will he offer him a scorpion?” The examples Jesus used compare a loaf of bread to a
stone, a fish to a serpent, and an egg to a scorpion. A loaf of bread could be compared in size and
shape to a stone. A fish and a serpent are both limbless, with scales or scaly skin. A scorpion at
rest resembles an egg in shape. He is comparing things that loosely resemble each other, in appearance
or characteristics. However, they are so different that even a child, after casual assessment, would
immediately recognize them for what they are. Bread, fish and eggs are food and
beneficial to the body. Stones, serpents and scorpions are not good for the body, and not beneficial,
and are evil in their scriptural connotations. Stones were used to stone people to death, serpents are
associated with the devil and scorpions with demons.
Matthew 7:11:
If ye then, being evil, know how to give good gifts unto your children, how
much more shall your Father which is in heaven give good things to them that ask him?
In Luke 11:13 Jesus is very specific about what good
things he is talking about: “If ye then, being evil, know how to give good gifts unto your
children: how much more shall your heavenly Father give the Holy Spirit to them that ask
him?”
“Gifts” in both texts is doma,
which gives more prominence to the specific qualities and characteristics of a gift than to the fact
that it’s a present freely given. The influence of the qualities and characteristics are implied
or stated. It’s coupled with the word “good” in the original, which
states the influence of the gift. Doma is used in Philippians 4:17 where Paul is commending
the church at Philippi concerning their giving to him: “Not because I desire a
gift: but I desire fruit that may abound to your account.” The same meaning is found: that
of the specific qualities and characteristics of their gifts to Paul. Verse 18 explains the influence
of their gifts: “But I have all, and abound: I am full, having received of Epaphroditus the
things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing
to God.” The influence of their gifts to Paul was to cause God to be well pleased with the
givers.
Doma is used in Ephesians 4:8:
“Wherefore he saith, When he ascended up on high, he led captivity captive, and gave
gifts unto men.” In verse 11 the gifts are named. The specific qualities and characteristics
of these gifts and their influence upon the body of Christ are explained in verses 12 through 16.
These gifts given unto men — apostles, prophets, evangelists, pastors and teachers —
are to prepare and equip and make us fit for the work of the ministry. That means works of service
in building up the body of Christ, “Till we all come into the unity of the faith, and of
the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness
of Christ” (Ephesians 4:13). We are to stop being children, tossed and blown around
by the cunning craftiness of men to deceive, speaking the truth in love, building ourselves up in
love. Each of us is to do the part that God has empowered us for.
The doma gift of the Holy Spirit and the influence
of His qualities and characteristics are fully explained throughout scripture. The Holy
Spirit is also a dorea “gift” (Acts 2:38; 8:20; 10:45; 11:17; Hebrews 6:4). A
dorea gift is a supernatural gift emphasizing it is a present freely given without persuasion,
reasoning, or a cause. The Holy Spirit is yours as a gift for the asking.
Matthew 7:12:
Therefore all things whatsoever ye would that men should do to you, do ye even
so to them: for this is the law and the prophets.
God’s Gifts Are Permanent
Would you give a gift to someone and then later take
it back from them? Would you want that men should do that to you, contrary to the law and
prophets (the fulfilling of which is love — see Chapter 2)? Do you think your heavenly Father,
the source of the law and the prophets, and of love, would do that? “For the gifts and
calling of God are without repentance” (Romans 11:29). You may quench, resist, grieve,
and ignore the gift of the Holy Spirit of God you asked for, but under grace, God, in His love,
will not take back that Gift He gave to you. He will not take back the gift of apostles, prophets,
evangelists, pastors and teachers from the body of Christ. One reason we’re not built up in
love, and are still children, being tossed and blown around by the deceptions and traditions of
men is because of the teaching that God has taken back His gifts. The specific qualities and characteristics of these leadership gifts are not being recognized and developed fully. That’s
why the influence of those qualities and characteristics as stated in Ephesians chapter four are
lacking in the church of Jesus Christ.
There is a slogan in the church world: God said it, I
believe it, and that settles it. That’s rotten theology. Church, God said it, and that settles it,
whether you believe it or not. Forget what others believe, even the modern day scribes and Pharisees,
even the modern day church leaders. Grow up, and build yourself up in His love.
Chapter Fourteen
Finding The Gate:
Matthew 7:13,14
Emphasizes the necessity of violent efforts against the hypocritical traditions of
men.
Matthew 7:13:
Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth
to destruction, and many there be which go in thereat:
Effort Required
“Strait” is stenos, narrow, restrained.
“Destruction” is apoleia, total loss and ruin of well-being, not of
being — the cessation of existence — but of well-being. We are to go in at the narrow
gate, the restrained gate. The way to complete ruin of our well-being involves going into the
wide, ample gate. It leads away to a broad place, an easy, wide road. There are many going into
and through it to their destruction.
Matthew 7:14:
Because strait is the gate, and narrow is the way, which leadeth unto life, and
few there be that find it.
“Narrow” thlibo, means to press,
to squeeze by, implying the pressure of circumstances and antagonism of persons.
“Life” is zoe, the life filled with God-like activity, with holiness and righteousness in eternal fellowship with God. It is a narrow, restrained gate and squeezed and
pressed in with circumstances and antagonistic persons, that leads to life filled with Godly activity.
There are few that “find” heurisko, here, to find by inquiry, learning or
discovery.
In Luke 13:23,24, this issue is addressed:
“Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive
to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be
able.” “Strive” is agonizomai, which means to agonize (the source of
our English word), and to use all your strength to win.
Strive to enter in at the narrow, restrained gate, for
many, Jesus says, will seek after, and desire to enter in, and shall not be able.
“Able” here is ischuo, meaning to have power and strength, to be strong,
effectively producing results. This is a much stronger word than dunamai, to have the
power by personal ability, permission or opportunity. Agonize, contend with all your strength
and effort to get in. There will be many who do not have the power and strength. They
won’t be strong enough to effectively produce the desired result of getting in through that
narrow gate.
Jesus’ teachings here in these two verses adds
greater emphasis and stress to our efforts. We need to get violent against the hypocritical and
powerful opposition from those who teach the traditions of men. Our Father is well pleased to
freely give the kingdom to us. We must agonize, and press in with all our strength to be effective
against those who would keep us from the true and living God and His righteousness.
Chapter Fifteen
False Prophets:
Matthew 7:15-20
Scriptural symbology provides guidelines to recognize the fruit of false and true prophets.
Matthew 7:15:
Beware of false prophets, which come to you in sheep’s clothing, but
inwardly they are ravening wolves.
Watch And Observe
“Beware” is prosecho, “to
hold toward oneself,” to focus your thoughts on something and keep it under surveillance.
“Ravening” is harpax, “snatching, ravenous, rapacious.” Keep
your thoughts on false prophets. They come in sheep’s clothing, looking for victims to
devour.
Matthew 7:16:
Ye shall know them by their fruits. Do men gather grapes of thorns or figs of
thistles?
Fruits
“Know” is epiginosko, to fully
recognize a thing for what it really is. “By” is apo, meaning
“from.” You will fully recognize these false prophets for what they really are from
their fruits. “For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree
bring forth good fruit” (Luke 6:43). “Corrupt” is sapros, putrid, rotten
and worthless, denoting deterioration from goodness. “For every tree is known by his
own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes”
(Luke 6:44).
Thorns And Thistles
The scriptural symbology of thorns show their link to
the curse (Genesis 3:17,18; Isaiah 55:13; Matthew 27:29; Mark 15:17; John 19:2,5; Hebrews
6:8).
Grapes
Grapes are symbols of good things. They are a symbol
of restoration to the king’s favor (Genesis 40:9-13); of God’s provisions for the
poor, the stranger, the fatherless and the widow (Leviticus 19:10); and of separation unto God
(Numbers 6:2,3). Grapes symbolize hospitality and friendship by allowing the eating of a neighbor’s grapes, with warnings not to take advantage of hospitality by filling our vessels with
grapes (Deuteronomy 23:24). Grapes are compared with Israel and contrasted with briers and
thorns (Isaiah 5:1-7). The cup (the fruit of the vine — grapes) is used as a symbol of the
New Covenant by Jesus as representing His shed blood (Jeremiah 31:31; Matthew 26:27,28).
Amos 9:13 speaks of restoration and prosperity and includes grapes and sweet wine as part of the
symbology.
Figs
Figs are symbols of good things, and of rotten things.
Figs are a symbol of peace (I Samuel 25:18), and of God’s provisions for healing (II
Kings 20:7). In Isaiah 34:4, God’s power is the subject and figs are used in the symbolism.
Jeremiah, chapter 24 contrasts the good figs and the rotten figs. Good figs are compared
with the Babylonian exiles from Judah, and bad figs to the Jews in Jerusalem under the reign of
King Zedekiah. Jeremiah 29:17 speaks of vile figs that cannot be eaten, they are so evil.
Grapes And Figs
Grapes and figs are symbols of plenty in the promised
land (Numbers 13:20-23; 20:5). Violation of God’s commandments is depicted in Nehemiah
13:15-18, and symbolizes the need for proper order, and God’s judgment.
God’s recognition of Israel is described in Hosea 9:10, and Micah 7:1,2 compares the lack
of ripe grapes and figs to the lack of a good, upright man.
Matthew 7:17,18:
Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth
forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth
good fruit.
Good Fruit
Every good tree — every good prophet —
brings forth good fruit — grapes and figs. They restore to the King’s favor, provide
for the poor, the stranger, the fatherless, and the widow. Separating themselves unto God, they
are hospitable and friendly, and don’t take advantage of hospitality. True Israelites, they
teach and preach the New Covenant and the restoration and prosperity of that covenant. They
offer peace, the peace of God, bring healing, display God’s power and are looked upon by
God as good. Teaching the provisions for plenty in the promised land, they stay in proper order
and teach it. Acknowledging God as judge, they hold out good things to those who are unsaved,
and to those in the body of Christ. They teach recognition of Israel after the flesh as examples for
the supernatural Israel, and they themselves are like ripe grapes and figs and are good and upright
men and women.
Evil Fruit
Every bad, putrid, rotten tree — every false
prophet — brings forth evil fruit, fruit that is cursed, barren and rotten, and there will be
many false prophets (Matthew 24:11-14; Mark 13:21-23; I John 4:1). These false prophets and
false Christs work signs and wonders to seduce and deceive. However, if they don’t bear
good fruit, and don’t minister as exemplified by grapes and figs, they are thorns and thistles.
They are cursed, barren, bad, putrid and rotten. Verse 18 says they cannot, dunamai,
they don’t have the power by means of their personal ability, opportunity, or permission
to create good fruit.
Matthew 7:19,20:
Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
Wherefore by their fruits ye shall know them.
Appearance Deceives
In II Corinthians 11:13-15 false apostles transform
into apostles of Christ. Satan is “transformed” metaschematizo, to transfigure
or disguise; fashion oneself, into an angel of light.
Focus your thoughts on false prophets and keep them
under surveillance. Beware of these wolves in sheep’s clothing sitting next to you on the
pew, or that person behind a pulpit.
Chapter Sixteen
False Believers:
Matthew 7:21-23
Scriptural types unveil God’s will to reveal His plan for growth in goodness so
that we are not excluded from heavenly entrance.
Matthew 7:21,22:
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of
heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that
day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and
in thy name done many wonderful works?
Denial Of Heavenly Entrance
Spiritual might, strength and ability have operated
through these people who speak out and declare Jesus as their Lord. He states not everyone that
repeatedly speaks of Him as their Lord shall enter into the kingdom of heaven. In verse 22 the
word “say” is future tense. “Wonderful works” is dunamis, in
the plural.
A Warning
“And Jesus answered and said unto them, Take
heed that no man deceive you.” ... “For there shall arise false Christs, and false
prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall
deceive the very elect. Behold, I have told you before” (Matthew 24:4,24,25; Mark
13:5,22,23,37; Luke 21:8,36).
The warnings of Jesus are clear in that we are not to
be deceived by (1) false Christs, (2) false prophets, and (3) deceiving signs and wonders.
God’s Will
Only those who do the will of God will enter into the
kingdom of heaven. “Will” thelema, is a determination, choice, or inclination
and implies volition and purpose. As a noun it means a wish, desire, or longing.
Matthew 7:23:
And then will I profess unto them, I never knew you: depart from me, ye that
work iniquity.
The Unrighteous Unknown By Jesus
Jesus will “profess” homologeo,
declare openly I “never” oudepote, not even at any time
“knew” ginosko, here, had a relationship with you. “Depart”
apochoreo, withdraw away from Me, you that “work” ergazomai,
toil and labor at “iniquity” anomia, lawlessness, wickedness and unrighteousness.
In Luke 13:25-27 He says “depart” aphistemi, stand off, from
me, “all” (plural) you “workers” ergates, worker, or workmen,
of “iniquity” adikia, unrighteousness.
Jesus never, not even at any time, knew these people.
They toil and labor at lawlessness, wickedness and unrighteousness by choosing to do things
their own willful way and not doing God’s will for His children.
Self Will
Jesus has cautioned us to do the will of the Father.
Those who do their own will won’t enter into the kingdom of heaven (I John 2:17).
Free Will
It is our individual choice to use our strength to agonize
and contend against the religious hypocrites, false teachers and false prophets. We must
press violently to get into the kingdom of heaven, against the opposition of the traditions of men.
We must be powerfully effective in getting through the narrow gate.
Follow Scriptural Types
The Old Testament illustrates, by type, the holy
things of God and His attitude toward them. Leviticus chapters 1-7 offer insight into our approach
to God. This is only a brief sketch to outline the progression of a rich study. The sequence of the
offerings in these chapters are from God to man, but are here reversed to emphasize our approach
to God.
Cleansing From Sin
The trespass, or guilt, offering (Leviticus 5; 6:1-7;
7:1-7; Colossians 2:13) was made for sins against God or man, either intentionally or ignorantly
committed. It is a type of our cleansing from sin.
Cancelling Of Sin
The sin offering (Leviticus 4; 6:24-30; 7:1-7; II Corinthians
5:21; Colossians 2:14; I Peter 2:24) was made for sins committed ignorantly. It is a
type of the cancelling of our sin.
Communion With God
The peace offering (Leviticus 3; 7:11-38; Romans
5:1; Colossians 1:20) was a voluntary offering shared by all. God’s portion was burned on
the brazen altar and the priest and the offerer had a portion, signifying fellowship. In Leviticus
7:12,13, cakes without and with leaven were to be offered. In the Bible leaven is always a type
of sin. But God in His love, grace and mercy, recognizes man’s sin, and yet extends His
fellowship to him. This offering is a type of our communion with Him.
Consecration To God
The grain (cereal, meat or meal) offering was to have
no leaven (sin) or honey. (Leviticus 2; 6:14-23; Hebrews 7:26). God’s portion was burned
on the brazen altar and the priests shared the remainder. This offering represents true consecration.
Commitment To God
The burnt offering (Leviticus 1; 6:8-13; Romans
12:1,2; Ephesians 2:1-6; Hebrews 10:5-7), was a voluntary offering that was entirely burned on
the brazen altar, except the skin, which was the priest’s portion. This offering represents
the Saviours’ substitutionary death for us. The offerer was to bring a bullock, sheep (or
goat), or turtle doves (or pigeons, a smaller species). This indicated that whatever the size and
strength of sinful self you are an acceptable sacrifice, but must be voluntarily given up to God.
This offering was a type of total commitment to God and His will.
A Progression
We are first to be cleansed from sin committed ignorantly
or intentionally by surrendering our lives to Jesus. God has made provisions for cancelling
sins we continue to ignorantly commit. We can then share in communion and fellowship with the
saints and God, knowing we are accepted in the Beloved. As we consecrate ourselves for holy
use, the season of the pleasures of sin will pass. Total commitment to God’s will comes
by voluntary sacrifice of self.
The Tabernacle
When Moses completed the tabernacle, it was filled
with the glory of God (Exodus 40:33,34) giving us another type of our holy walk.
Purging
In the outer court was the brazen altar of sacrifice.
This represents our purging by blood atonement, repentance and death of self.
Purifying
Between the Holy Place and the brazen altar was the
brazen laver. This is a type of our purifying by water baptism and self-examination.
Participation
Entering the Holy Place, the priests viewed the table
of shewbread, with the bread of presence. This is a type of our participation in the Word of God
and fellowship.
Perfecting
The golden lampstand illuminated this scene. This is a
type of our perfecting by the light of the Holy Spirit and Jesus, the light of the world.
Prayer And Praise
The altar of incense, taken into the Holy of Holies
only on the day of atonement, once a year, typifies our prayer life and our praise. The priests offered
incense twice a day with the morning and evening sacrifices.
Presence Of God
Entering the Holy of Holies, the high priest was confronted
with the ark of the covenant. It contained Aaron’s rod that budded, manna and the
tables of stone. Aaron’s rod signifies man’s rebellion against God’s appointed
authority (Numbers 16-17). The manna expresses man’s bitterness at God’s
provisions (Exodus 15:23-27; 16:4,11-15; 17:2-7; Numbers 11:4-6). The tables of stone are a
reminder of man’s rejection of God’s laws (Exodus 32:19). Only the blood sprinkled
on the mercy seat covered these sins, permitting the presence of God to be manifested.
Steps Of Our Walk
Our walk consists of purging, purifying, participation,
perfecting, and prayer and praise. This brings us into the glorious presence of God.
Entrance into the gate of the outer court may be compared
with our justification. Passage through the door of the Holy Place is our sanctification.
Through the Holy Place and past the veil of the Holy of Holies, our glorification. Participation in
the Word of God, fellowship with Jesus and the saints, and the illuminating power of the Holy
Spirit are necessary for our perfecting. Prayer and praise are prerequisites to entering into the
presence of God.
The spiritual enlightenment provided by these types
quickens the urgency to continue through the gate of justification. We must press violently
through the door of sanctification and agonize and contend in powerful effectiveness through the
veil, into the presence of God. When we stagnate in our walk, we defeat the purpose, power and
plan of God for our lives.
These types have been given to us as examples for us
to follow (I Corinthians 10:6), and “... that thou make all things according to the pattern
shewed to thee ...” (Hebrews 8:5).
Violating God’s Will
The body of Christ is to have pride, interest and assertiveness in the things of God. In our self pride, self-interest and self-assertiveness we objectify
competition, not cooperation; chaos, not coalescence; criticism, not conciliation; chastisement,
not correction; condemnation, not council; crisis not credibility; and conflict, not consonance.
Toiling and laboring at lawlessness, wickedness and
unrighteousness violates the will of God for our lives. Our relationship with Jesus and entrance
into the kingdom of heaven depends upon doing the will of the Father.
False believers are thoroughly deceived through their
sense knowledge of felt unright-eousness, sinfulness and guilt. They think they are doing the Father’s will by what they do, rather than what they are. The pressures they feel from sin,
self, society, sensuality and satan are relieved by doing what they proclaim to be acts of righteousness.
This alleviates their feelings of sinfulness and guilt.
They are not to be confused with hypocritical
“churchians” who are playacting, caught up in their own pretense.
“Churchians” have the potential to become true disciples of Christ.
False believers fail to exercise their faith. They do not
draw upon the strength of the cross as a legal reality that redeems and imputes righteousness to
us.
They do not accept by faith the grace of God as a loving,
lifting, lavish reality that restores us and by which our sins are remitted.
They find it impossible to accept by faith their conscience
as a lasting reality reassuring them of the removal of guilt.
In their attempts to reassure themselves and each
other they become easy prey to the devil’s favorite technique of deception. This leads to
denial of reality, and its attendant delusion, with attempts to defend their position.
This brings distortion of their concept of reality and
departure from the source of Godly truth, opening them up to demonic influence. This, in turn,
brings defeat in their walk, instead of victory, which will damage them, lead them to destruction
and ultimately, death and denial of heavenly entrance.
Chapter Seventeen
Foundations:
Matthew 7:24-27
Illustrates how stress is a revealer of the doer and non-doer of the words of Jesus.
Matthew 7:24:
Therefore whosoever heareth these sayings of mine, and doeth them, I will liken
him unto a wise man, which built his house upon a rock:
Wisdom
“Wise” is phronimos, meaning
sensible, practical and wise in preparing for the future. In Luke 6:46 Jesus addresses the issue
with a question: “And why call ye me, Lord, Lord, and do not the things which I
say?” We can infer two things from this. First, why call Jesus, Lord, Lord, if He’s
not your Lord? If you’re not doing what He says, then He’s not your Lord. Somebody
else is, and you’re following another leader instead. Second, if you do what He says,
Jesus will liken (compare) you to a wise man, sensible, practical and wise in preparing for the
future.
The wise man built his house upon a
“rock” petra, a large rock. “Whosoever cometh to me, and heareth
my sayings, and doeth them, I will shew you to whom he is like” (Luke 6:47).
“Shew” hupodeiknumi, to exhibit under the eyes, is used figuratively in the
sense of exemplifying. Jesus is going to show us, by example, what he resembles.
Matthew 7:25:
And the rain descended, and the floods came, and the winds blew, and beat
upon that house; and it fell not: for it was founded upon a rock.
A Doer Of The Word
“He is like a man which built an house, and
digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently
upon that house, and could not shake it: for it was founded upon a rock” (Luke
6:48). “Digged deep” is two words, skapto, to scoop, to hollow out, and
bathuno, to dig and deepen. This emphasizes that he dug out a little bit, recognizable as
an effort to do something about his foundation. Then he used force, strength and quite possibly
violence, to dig and deepen.
Matthew 7:26:
And every one that heareth these sayings of mine, and doeth them not, shall be
likened unto a foolish man, which built his house upon the sand:
“Foolish” is moros, foolish, stupid,
and morally worthless and deficient.
Matthew 7:27:
And the rain descended, and the floods came, and the winds blew, and beat
upon that house; and it fell: and great was the fall of it.
“Great” is megas, meaning great
in size and intensity, “fall” is ptosis, meaning downfall. “But he that
heareth, and doeth not, is like a man that without a foundation built an house upon the earth;
against which the stream did beat vehemently, and immediately it fell; and the ruin of that house
was great” (Luke 6:49). “Ruin” rhegma, is a breaking down, a fracture.
The downfall of that house was great in size and intensity, broken down, and fractured.
You can call Jesus Lord, Lord, but if you don’t
do the things He says, you’re building your house upon the sandy ground. When the rains
descend and the floods come, and the winds blow, it will immediately fall. Jesus likens that person
to a foolish, stupid, morally worthless and deficient person.
The Violent Take It By Force
Dig deep, using force, strength and even violence and
get your foundation upon The Rock. When the rains descend, and the floods come, and the winds
blow, you will not be shaken, and will not fall. Jesus will liken you to a wise, sensible and practical
person, prepared for the eternal future.
Chapter Eighteen
Finale:
Matthew 7:28,29
An appeal to disregard teachings of human intellect and be shaped in the image of Jesus
by responsibly following His teachings.
Matthew 7:28,29:
And it came to pass, when Jesus had ended these sayings, the people were astonished
at his doctrine: For he taught them as one having authority, and not as the scribes.
“Astonished” is ekplessomai, to
be exceeding struck in mind, signifying astonishment. It’s from several root words meaning
to mold or shape by pounding or striking. “Doctrine” is didache, instruction
or teaching, and stresses the authority of the subject matter and the act of teaching.
People will be astonished at your doctrine. The sayings
of Jesus will mold and shape you into His image, if you responsibly follow the wisdom of
His teachings.
Practicality
Divine sovereignty and human responsibility have
been presented as contradictory ideas. Speculative attempts to bring balance to these concepts
add fuel to a raging fire. Since God’s super-logical wisdom is beyond man’s ability
to grasp fully intellectually, we must depart from the academic area and its speculative rationale.
Assuming a practical stance will leave us with the necessity to apply it to our lives in a practical
manner that reflects God’s will for us.
We must conclude that we have no control over
God’s sovereignty. We do have control over our human responsibilities. It is clear from
scripture that in the area of human responsibility God has predetermined that man is responsible
for his subjective decisions made by willful choice in fulfilling God’s plan.
God is personally responsible for His sovereignty
over us and we are personally sovereign in our responsibility to Him. Therefore it is necessary
for us to accept the greater wisdom of God and be good stewards of that for which we are responsible
as human beings, and let God be God.
The Wisdom of the Lord declares: “Trust in the
Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge
him, and he shall direct thy paths. Be not wise in thine own eyes: fear the Lord, and depart
from evil. It shall be health to thy navel, and marrow to thy bones” (Proverbs 3:5-8).
“Heart” lab, is used figuratively for the feelings, will and intellect.
“Wise” chakam, incorporates intelligent, skillful or artful in its meaning.
When we lean unto our own understanding and are wise in our own eyes, not fearing the Lord,
the implication is that it is evil. We have the added benefit stated in verse eight that to trust in the
Lord will renew our strength and refresh our bodies.
Extremes
Extreme positions on predestination and on the eternal
security doctrine are equally damning to the salvation process of the human soul. Extreme
predestination is the essence of fatalism, evading personal responsibility to God. It may be
grouped with astrology, atheism, artifices of fortune telling, palm readers, etc., and assumption
of the validity of the theory of evolution. An extreme eternal security doctrine is the essence of a
“works” mentality, because personal responsibility to God has been deemed to be
forever absolved by a decision made long ago. Evidence of progress, change or condition and
present-day activities are ignored.
Our Responsibility
God has total control of all things. However, scripture
is clear we have a responsibility to exercise our will in our thoughts, words and deeds according
to God’s eternal plan for us.
In the area of God’s sovereign plan for us, He
has predetermined that in order for man to have eternal life he must be a citizen of the kingdom
of God. He must responsibly mature in love for God, neighbor and self, thus displaying
God’s character.
We are to have the same compassion, grace and
mercy with its resultant peace toward others that God has shown to us.
We are to use Godly wisdom in arriving at properly
delegated decisions of judgment and executing justice, demonstrating God’s conscience.
In summary, we are to be a true
“disciple” mathetes, a learner, pupil, follower, supporter and imitator of
Jesus Christ.