Matthew (Written)

Monday, 6 January 2025

“For if you forgive men their trespasses, your heavenly Father will also forgive you. Matthew 6:14

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“For if you may forgive men their transgressions, also your Father, the Heavenly, He will forgive you” (CG).

The previous verse completed the words of the Lord’s prayer. With that now finished, He makes a statement that must be based on one of the thoughts in the Lord’s prayer. He begins with, “For if you may forgive men their transgressions.”

Because these words begin with “For if,” He is tying what He will say to what He has said, which is certainly the words of verse 12. There, He said, “And You forgive us our debts as also we, we forgive our debtors” (CG).

Here, however, instead of debt, He speaks of transgression, using a new word, paraptóma. It comes from two words signifying a side-slip. In other words, a fault, offense, sin, trespass, etc. Such an offense is like a debt. As noted in verse 12, the word translated as debt is opheiléma.

It was found only there and in Romans 4:4, where Paul notes that the wages of those who work are like a debt that is owed. Sinning (a transgression against God) brings about a debt that must be satisfied. Under the law, this satisfaction was through the Levitical sacrificial system, each aspect of which anticipated the coming of the Messiah.

So, there are debts, and there are transgressions. As for the forgiving of the transgression in this verse, the verb is subjunctive, “If you may forgive.” This makes the words conditional on what lies ahead.

He is saying that there may be instances where someone is called on to forgive another. If he is willing to do so, then there will be a result. In the case of being called on to forgive, and if that forgiveness is granted, then “also your Father, the Heavenly, He will forgive you.”

Going back to the thought of a debt from verse 12, when a debt is owed, for it to be forgiven, the obvious implication is that the one owing asked for it to be forgiven, or there was a stipulation under the law that mandated it was to be forgiven. It cannot be that the debtor is forgiven without this. That would defy the point of carrying debts in the first place.

One carries a debt when helping out another. However, to simply forgive every debt without a reason means there was never a debt. Rather, it was a gift from the start because calling it a debt would be contrary to what a debt is. In other words, debts would not exist in any real sense.

And yet, the law allowed for debts. Jesus speaks of people owing one another in His teachings, including His parables. He has already acknowledged that not paying debts has consequences. For example –

“Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. ²⁶ Assuredly, I say to you, you will by no means get out of there till you have paid the last penny.” Matthew 5:25, 26

Rather, in verse 12, and concerning debts, Jesus was appealing to the Law of Moses. In it, the holding of debts is perfectly acceptable. Further, the mandatory releasing of debts did not apply to everyone, only to those of Israel and only at a specific point in time –

“At the end of every seven years you shall grant a release of debts. ² And this is the form of the release: Every creditor who has lent anything to his neighbor shall release it; he shall not require it of his neighbor or his brother, because it is called the Lord’s release. ³ Of a foreigner you may require it; but you shall give up your claim to what is owed by your brother, ⁴ except when there may be no poor among you; for the Lord will greatly bless you in the land which the Lord your God is giving you to possess as an inheritance— ⁵ only if you carefully obey the voice of the Lord your God, to observe with care all these commandments which I command you today. ⁶ For the Lord your God will bless you just as He promised you; you shall lend to many nations, but you shall not borrow; you shall reign over many nations, but they shall not reign over you.” Deuteronomy 15:1-6

This release was mandated by the law. To not do this according to the Mosaic Code would be a violation of the law itself. This is what Jesus was referring to. Jesus is now equating transgressions as a type of debt. When a transgression against another exists, there is a process that must be followed when someone asks to be forgiven for what he has done. This is the point of Jesus’ words.

Life application: The words of Jesus have to be taken in the context of when they were spoken. He is speaking to His disciples and teaching them concerning matters of the law. It would make no sense to say that He is speaking to the church. There was no church. The disciples had no idea there would be a church.

Rather, they were looking to the law and evaluating Jesus’ words based on it. They had no idea Jesus was going to die for the remission of sins. Instead, they had the Levitical sacrificial system set up for that. Taking Jesus’ words out of their intended context destroys the entire thought that is being presented.

Be sure to not take things out of their intended context.

Glorious God, may we evaluate each part of Your word in its intended context. Amen.

Sunday, 5 January 2025

And do not lead us into temptation,
But deliver us from the evil one.
For Yours is the kingdom and the power and the glory forever. Amen. Matthew 6:13

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And not may You lead us into temptation, but rescue us from the evil. For Yours, it is, the kingdom, and the power, and the glory to the ages. Amen” (CG).

In the previous verse, Jesus spoke of the forgiving of debts. Now, He finishes up the prayer, beginning with, “And not may You lead us into temptation.”

The word here has two main meanings. The first is the negative connotation of being tempted. The other refers to being tested, as in a trial. At times the two thoughts can overlap. A temptation arises that tests the caliber of the one being tested. The prayer is to be kept from being led into such a situation.

In James 1, it says –

“Let no one say when he is tempted, ‘I am tempted by God’; for God cannot be tempted by evil, nor does He Himself tempt anyone. ¹⁴ But each one is tempted when he is drawn away by his own desires and enticed. ¹⁵ Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.” James 1:13-15

Here Jesus’ prayer petitions the Lord to not lead a person into temptation. The thoughts seem contradictory, but this isn’t so. There is a difference between being led along life’s path while having to face temptation and actively being tempted by someone.

The Lord led Israel in the wilderness. He called Moses up the mountain, and while Moses was there for an extended time, the people were tempted to build a golden calf and worship it. God didn’t actively tempt them to do this. Rather, they were drawn away by their own desires into sin.

If God had fashioned the golden calf and placed it at the entrance to the camp, the situation would be different. Jesus is instructing the people to pray to avoid the process that may lead to temptation. In essence, “Lord, keep my life from bringing me to the point where I am tempted.”

The fact that Jesus says this indicates that praying for a life without such leading is perfectly acceptable. Understanding this, He next says, “but rescue us from the evil.”

This contrasts what was just said. The words “the evil” either refer to Satan, the one who tempts, or the state of falling into and acting on temptation. Either way, it is a prayer to not face such temptations, something that Job is specifically recorded as having gone through. The Lord allowed Satan to put Job through great trials of his faith. Jesus is saying that we can pray to not face such things.

As for the word rhuomai, translated as “rescue,” it is introduced here. It gives the sense of being drawn or pulled. It implies that danger is present and they are in need of rescue to be delivered out of it. As this is dealing with sin and its consequences, it is a petition to deliver a person from what is bringing about such a situation. Jesus next says, “For Yours, it is, the kingdom.”

It is an acknowledgment that God has the authority over such things and is fully capable of responding to such a prayer favorably. This doesn’t mean the response will be favorable. The Lord may allow a specific ordeal into one’s life for His own good purposes, such as when Joseph was sold off to slavery in Egypt. That served a greater purpose, and we must consider that our trials and afflictions may as well. Jesus next says, “and the power.”

The word dunamis is introduced here. One can see the root of our current word dynamite. It signifies power in both ability and strength. At times, it is translated as “miracle.” A miracle is something beyond the normally expected ability of someone, or that occurs beyond a normally expected result in a given event.

God has the power, both in capability and in strength, to effect His purposes as well as to bring about the petitions of His people if He so chooses. Lastly, Jesus says, “and the glory to the ages. Amen.”

The immediate purpose of granting the prayers of His people is to provide their relief as petitioned by them. But the ultimate goal of all such things is the glory of God. When such a prayer is favorably responded to, the Lord should be magnified for having delivered the response. In all things, the glory of God should be the paramount consideration in the lives of His people.

Life application: The second half of this verse is not found in many manuscripts. Therefore, it is not recorded in many translations. Which manuscripts are correct is hotly debated. Unless this can be definitively determined, it is best to include the words, footnoting them with the controversy.

To leave out something that is original, especially without footnoting it, will leave a deficiency in the word. To include it without a footnote would be to add to the word. But if it is footnoted, at least this would be known to the reader. Hence, footnoting should be used in translations if at all possible.

When starting a new translation of the Bible, be sure to read the preface and find out what the translators have done and why. The preface often contains such information, and it will help you know what is going on in the minds of the translators.

There is not normally a sinister plot to manipulate the word. However, there are times when purposeful manipulation takes place. If you are unsure of a particular translation, you can normally search the internet and get a competent evaluation of it. So, be diligent in your study of the word. When difficulties arise, research them. In the end, the more time you put into the word, the more you will get out of it as you live out your walk before the Lord.

Lord God, lead us on the proper path of faith, especially in knowing and rightly handling Your word. It is the tool You have provided for us to know You and to interact with You in matters of faith. So, Lord, guide us all our days as we search it out. Amen.

Saturday, 4 January 2025

And forgive us our debts,
As we forgive our debtors. Matthew 6:12

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And You forgive us our debts as also we, we forgive our debtors” (CG).

In the previous verse, Jesus included the thought of receiving one’s necessary bread as a part of the Lord’s Prayer. He now continues with, “And You forgive us our debts.”

The word translated as debt is opheiléma. It is found only here and in Romans 4:4, where Paul notes that the wages of those who work are like a debt that is owed. Here, the idea being presented is that sinning (a transgression against God) brings about a debt that must be satisfied. Under the law, this satisfaction was through the Levitical sacrificial system, each aspect of which anticipated the coming of the Messiah.

God’s holiness demands such a satisfaction to cover over wrongdoing, removing it from His presence. This is because nothing impure or defiled can enter into His presence. Understanding this, Jesus next says, “as also we, we forgive our debtors.”

Of this, Vincent’s Word Studies is probably missing the mark by saying, “The Rev. rightly gives the force of the past tense, we have forgiven; since Christ assumes that he who prays for the remission of his own debts has already forgiven those indebted to him.”

Jesus is not necessarily instructing the people in what has been. Rather, it appears He is instructing them in a state of life that may exist at the time of the prayer but also a state that will be. Thus, it covers all times –

Forgive me for this. I have also forgiven others.
Forgive me for what I may do, just as I will also forgive others.

The prayer shows that forgiveness of others is to be a condition for God’s forgiveness at any given time, but it also appears more appropriate as a prayer to cover life in general, not each specific occasion that arises.

Life application: Sin is considered a debt that must be paid. As noted, the Levitical sacrificial system was set up for that purpose. However, each aspect of it was given as a type of Christ to come. It was actually ineffective in taking away sin –

“For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. ² For then would they not have ceased to be offered? For the worshipers, once purified, would have had no more consciousness of sins. ³ But in those sacrifices there is a reminder of sins every year. ⁴ For it is not possible that the blood of bulls and goats could take away sins.” Hebrews 10:1-4

This is one of the many points of error found in the doctrine of Judaizers, such as the Hebrew Roots Movement. They mandate that people must observe the law. Quite often their doctrine is selective in that they mandate dietary restrictions, Sabbath observance, etc. But then they ignore the sacrificial system.

However, the law is a codified whole. There is no observing it in part. It must be observed in its entirety. If Christ Jesus is the fulfillment of the sacrificial system (and He must be because they do not observe that system now), then He is the fulfillment of the entire law that demands a sacrificial system.

To say one must observe the dietary laws, Sabbath laws, etc., but that Jesus is the sacrifice for not observing these laws, is convoluted thinking. It is a false presentation of who Jesus is and what He did. A debt for sin is owed. Jesus is the payment for all sin debt. Nothing else can satisfy the debt of sin.

And so to mandate law observance makes no sense at all. This is obviously true with Gentiles who neither received the law nor were ever expected to observe it. But it is true with Jews as well. If Jesus fulfilled the law for Israel, which He did, then when they accept Jesus, they enter the New Covenant. The mandates of the Mosaic Law are ended.

Put on your thinking cap! Stay away from those who mandate law observance. To attempt to merit God’s favor through the law will only lead to condemnation. All of that work… for nothing. What a sad and wasted existence.

Come to Jesus and be saved. Then, live in the grace of God that flows from His completion of the law on your behalf.

Lord God, help us to understand that salvation stems from You alone. You have sent Jesus to do what we cannot do. May we learn this lesson and rest in the finished work of Jesus Christ our Lord. Amen.

Friday, 3 January 2025

Give us this day our daily bread. Matthew 6:11

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“Our necessary bread, You give us today” (CG).

In the previous verse, Jesus referred to the coming of the kingdom and doing God’s will on earth as it is in heaven. With such petitions set forth for the glory of God, He now turns to one’s earthly need, saying, “Our necessary bread.”

This Greek word is found only in the Lord’s Prayer, epiousios. It is cited in both examples of the prayer in Matthew and Luke. It is a word found nowhere else in Greek literature, and so it is believed Matthew formed a word that would have given the sense of the Aramaic word Jesus would have spoken.

It is derived from either epi (upon), and the feminine form of eimi (existence), and thus, “needful,” or it is a form of the word epiousa, meaning next, following, etc., as in “the next day,” thus, “daily.”

Without anything else to go on from other Greek sources, it is hard to know which is correct. It could be that Jesus is referring to the words of Proverbs 30:8, “…supply me bread – my allotment” (CG). Thus, it would be an allotted portion to meet one’s needs.

Either way, saying “daily” would not be incorrect, but it then leads to forming a tautology when combined with the next words, “You give us today.”

In other words, asking for the next day’s bread to be given today seems a bit forced, but when Jesus spoke in Aramaic, it may not have been understood that way. So, whether it is “next day” or “needful,” the sense is understood as what is appropriate to the day’s need.

With this evaluation of the word, it is to be understood that “bread” is not necessarily limited to loaves for eating. The word can signify food of any kind, bread being a metaphor for one’s food (see 2 Thessalonians 3:12). Jesus also uses the word to signify Himself as the Manna from heaven, the Bread of life, in John 6.

The bread of this prayer then is probably being used as in Proverbs 30 to signify what is needed for a person to have his daily sufficiency for life, without want but also without extravagance.

Life application: By reviewing this difficult word, and then comparing it with the words of Proverbs, we may get a fuller sense of why Jesus included this in His model prayer –

“Two things I request of You
(Deprive me not before I die):
⁸ Remove falsehood and lies far from me;
Give me neither poverty nor riches—
Feed me with the food allotted to me;
⁹ Lest I be full and deny You,
And say, ‘Who is the Lord?’
Or lest I be poor and steal,
And profane the name of my God.” Proverbs 30:7-9

The Lord’s Prayer so far has focused on glorifying God. In calling to memory the words of the Proverbs, Jesus would then be continuing that thought. He is telling His disciples to ask for what they need so that they can continue to glorify God, as stated in Proverbs 30:9.

And this is what we should do in our lives as well. Some people can handle great wealth and continue to glorify God. Some people can handle fame and do so as well. However, for others, such things may become a snare that causes them to fall (see 1 Timothy 3:6). Therefore, to ask God to deliver to us what we can handle without being ensnared by greed, pride, etc., is the right thing to do.

Let us endeavor to never allow any such thing to cause us to diminish the glory of God in the eyes of others.

Lord God, we are so easily pulled away from focusing our eyes, hearts, thoughts, and affections on You. Help us to be kept free from temptation or misdirection. May we walk on the straight path as we pursue You all our days. Help us in this, O God. Amen.

Thursday, 2 January 2025

Your kingdom come.
Your will be done
On earth as it is in heaven. Matthew 6:10

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“Your kingdom – it come. Your will – it be done as in heaven, even upon the earth” (CG).

In the previous verse, Jesus began His words concerning the manner of prayer that is appropriate. He continues that example with “Your kingdom – it come.”

There are various views on what Jesus is referring to here. Several are 1) The spiritual kingdom of God ruling over all people, 2) the literal millennial reign of God in Christ that the Jews expected would come immediately, 3) the Lord ruling over all the nations of the world with them subject to His laws (which is similar in thought to the millennial reign but generally held by those who dismiss a millennial reign with Israel as chief of the nations).

A kingdom implies one is reigning as a king. When Paul speaks of the kingdom, it means that Christ is ruling as King. That is to be taken as an axiom. For example –

“He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, ¹⁴ in whom we have redemption through His blood, the forgiveness of sins.” Colossians 1:13, 14

Therefore, it cannot be dismissed that Christ is the King of the church. However, the church is a spiritual entity. This probably does not encompass what Jesus is referring to. He is speaking about the rule of the Father (Your kingdom – it come).

Paul speaks elsewhere of the “appearing of His kingdom” (2 Timothy 4:1) and being preserved for “His heavenly kingdom” (2 Timothy 4:18). Likewise, because of Old Testament prophecies, the Jews anticipated a literal kingdom on the earth from which the Messiah would reign.

In fact, that was the last question His disciples asked Him about in Acts 1:6. Jesus didn’t tell them that wasn’t coming. Instead, He implied that it was coming, but that they had something else to do in the meantime. The book of Acts then describes that “something else” as the church began to develop. In this process of developing the church, it says –

“And when they had preached the gospel to that city and made many disciples, they returned to Lystra, Iconium, and Antioch, ²² strengthening the souls of the disciples, exhorting them to continue in the faith, and saying, ‘We must through many tribulations enter the kingdom of God.’” Acts 14:21,22

And so there is a kingdom now with Christ ruling which we have been conveyed into. There is the literal fulfillment of that kingdom yet ahead for us as well at the rapture. There is a millennial kingdom that also lies ahead. Finally, there is the ultimate fulfillment of the kingdom idea as explained by Paul in 1 Corinthians 15 –

“Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. ²⁵ For He must reign till He has put all enemies under His feet. ²⁶ The last enemy that will be destroyed is death. ²⁷ For ‘He has put all things under His feet.’” But when He says ‘all things are put under Him,’ it is evident that He who put all things under Him is excepted. ²⁸ Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.” 1 Corinthians 15:24-28

This ultimately is the future kingdom Paul speaks of elsewhere. We are a part of it now spiritually, but it is realized in stages. At the same time, other kingdom concepts are being worked out, such as the millennium. As this is true, Jesus’ words about the Father’s kingdom, “it come,” must encompass all of these.

In other words, it is a general statement concerning the ruling authority of God at all times. It is a petition that in whatever dispensation man finds himself, and in whatever aspect of His kingdom we currently exist, we should pray that it be a part of our existence at that moment and into the future. That then actually parallels the next thought, “Your will – it be done.”

It would be unheard of to expect this to be speaking of some unspecified time in the future, such as the coming millennial reign. Rather, it is a right now and forever statement. The church is in the kingdom right now, even if it is a spiritual entity. Those in the church will be a part of a literal kingdom in the future. Israel will be at the head of the nations in an established kingdom in the millennium. And so forth.

In each of these outcroppings of God’s redemptive plan, those who are a part of what is going on are to desire God’s will to be done “as in heaven, even upon the earth.” Until the final heavenly kingdom spoken of by Paul in 1 Corinthians 15 is fully realized, it should be the prayer of God’s people to desire that what is occurring on earth should be as it is in God’s heavenly kingdom at all times.

Life application: Jesus’ words are to Israel while under the law. It was during the time of the law that the millennial kingdom was promised. Therefore, it cannot be that Jesus’ words are speaking only of the church. In fact, the disciples at that time had no idea a church age was coming, as noted in Acts 1:6. They were anticipating a literal kingdom to come right away.

Therefore, Jesus’ words must be inclusive of that. But their lack of understanding of the other things God was doing does not negate that those things exist or would come to pass. Therefore, the prayers of God’s people are that what God has planned is what should come about, even if we do not have a full understanding of it.

Now that the Bible is complete, we have the fuller picture they lacked, but the truths remain the same. We should pray for the millennial kingdom’s coming. We should pray for the literal kingdom for the church to come (rapture ahead… whoo hoo!). We should pray for the ultimate kingdom of God to be realized when “God may be all in all.” As this is so, let us pray about it…

Lord God, we pray that Your kingdom comes. We also pray that Your will be done, on earth just as it is in heaven. We pray that You, as our King, will lead us into Your heavenly kingdom where we can experience what we now can only anticipate. We pray for Israel to open her eyes to Your Messiah, Jesus, so that He can exercise His rightful rule over them as a nation as they lead the nations during the millennium. Lord God, we pray for these things that You may be glorified in Your people. Amen.