Daily Writing

Friday, 29 November 2024

leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. Matthew 5:24

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).

“You leave, there, your gift before the altar, and you depart. First, you reconcile to your brother, and then, having come, you present your gift” (CG).

The previous verse began a thought that continues in this verse. Jesus started by saying that if someone was to bring his gift to the altar and at that time remember that his brother has something against him, then, as He next says, “You leave, there, your gift before the altar, and you depart.”

The idea here is that whatever the purpose of the gift, be it atonement, fellowship, etc., it is better to delay the presentation of that gift than it is to proceed in offering it. Remembering that Jesus said just a few verses ago, “For I say to you, that if not it might excel – your righteousness – above the scribes and Pharisees, no – not – should you enter into the kingdom of the heavens.”

The scribes and the Pharisees were concerned about externals. The appearance of their supposed piety before the people was of the highest value to them. This is seen, for example, in Jesus’ words of Matthew 23 –

“The scribes and the Pharisees sit in Moses’ seat. ³ Therefore whatever they tell you to observe, that observe and do, but do not do according to their works; for they say, and do not do. ⁴ For they bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. ⁵ But all their works they do to be seen by men. They make their phylacteries broad and enlarge the borders of their garments. ⁶ They love the best places at feasts, the best seats in the synagogues, ⁷ greetings in the marketplaces, and to be called by men, ‘Rabbi, Rabbi.’” Matthew 23:2-7

Their consciousness towards the things of God and proper fellowship with others was sorely lacking. Therefore, when they came forward with a gift, it would be with their head held high and in a manner that would make everyone stop and watch. To them, the external act was what mattered. This attitude is seen in Isaiah 1:10-17, and it is what the Lord vehemently spoke against.

But Jesus, in accord with the word of the Lord through Isaiah (and elsewhere), told His disciples that the external act, without the right internal attitude, was to be put on hold. Leave the gift at the altar… God will not be offended! Rather, He will be pleased if “First, you reconcile to your brother, and then, having come, you present your gift.”

The brother had something against him. The Lord expected harmony among brothers and sincerity in the heart. As for the word translated as “reconcile,” it is found only here in Scripture, diallassó. It is derived from dia, through or thoroughly, and allasso, to change, alter, transform, etc. Thus, it means to change thoroughly. For example, one is to mentally reconcile. But that mental state can only happen when there is a harmonious agreement between the offended party and the offender.

This internal state of being properly prepared to approach the altar is seen in the words of David in Psalm 26. Though he doesn’t address personal conflict with a brother, he gives the sense of what it means to be right in one’s conduct before approaching the altar –

“Vindicate me, O Lord,
For I have walked in my integrity.
I have also trusted in the Lord;
I shall not slip.
² Examine me, O Lord, and prove me;
Try my mind and my heart.
³ For Your lovingkindness is before my eyes,
And I have walked in Your truth.
⁴ I have not sat with idolatrous mortals,
Nor will I go in with hypocrites.
⁵ I have hated the assembly of evildoers,
And will not sit with the wicked.
⁶ I will wash my hands in innocence;
So I will go about Your altar, O Lord.” Psalm 26:1-6

The implication from David’s words is that if he did the things he noted, such as sitting with idolatrous mortals, then he would not be right with God. His appearance at the altar would be unacceptable. Jesus is saying that this is true when a state of enmity existed between the offeror and someone he should be reconciled to.

Life application: In the instruction for the Lord’s Supper, Paul says he received his instruction from the Lord (1 Corinthians 11:23). In his instruction, he does not tell the one who has come to the table that he must depart and be reconciled to his brother first. But what he does instruct is that a right internal attitude must exist. That is found in the words, “Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. ²⁸ But let a man examine himself, and so let him eat of the bread and drink of the cup” (1 Corinthians 11:27, 28).

This examination should involve a careful evaluation of how one has acted, the things he has said that may have been unsound, unloving, or improper, one’s conduct towards others and toward the Lord, and so forth.

If we come to the table with an attitude that says, “I am a Christian, and I deserve this,” we have come with the wrong attitude. We have failed the Lord, we have thought and done things that were inappropriate, etc. The body of the Lord was nailed to a cross for us. The blood of the Lord was shed for our sins. His death (signified by His blood) occurred so that we could be reconciled to God.

To suppose that we somehow merited (or merit at this time) His sacrifice, we are deluding ourselves. The fact that Jesus died for us means that we needed Him to do so. Nothing changes after we come to Him. We are still fallen, and we continue to fail Him. It is one thing to acknowledge grace, and it is another to ignore why we were given grace.

Let us have a right and proper attitude as we come to the table. Let us examine ourselves. And then, when we have examined ourselves, let us eat of the bread and drink of the cup. May it be so as we remember His death until He comes.

Lord God, Jesus has come to restore us to You. This means we needed restoration. Jesus came to save us. This means we needed to be saved. May we never assume that we have merited or will merit what He has done. Rather, may we accept the offering as grace, understanding that grace is unmerited. It is so in our initial salvation, and it is so in our state of salvation. Thank You for the grace You have poured out on us through Jesus Christ our Lord. Amen.

Thursday, 28 November 2024

Therefore if you bring your gift to the altar, and there remember that your brother has something against you, Matthew 5:23

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).

“If, therefore, you might offer your gift upon the altar, and there you might remember that your brother – he has something against you” (CG).

The previous verse conveyed Jesus’ words about the strictness of God’s judgment in matters such as anger and reviling others with words like Raca and moronic. With that remembered, Jesus continues with, “If, therefore, you might offer your gift upon the altar.”

Everything about this conveys the idea of interacting with God. First, the word prospheró is a word generally used when referring to the offering of gifts, sacrifices, etc. In this case, it is an offering of a dóron, a gift. More often than not, the word is used when referring to gifts or offerings presented to God. Finally, the offering is offered “upon the altar.” This is specifically referring to an altar for sacrifice.

As such, the meaning is that a person is bringing an offering to God at the temple. The purpose of the offering depends on the type of offering. It could be for atonement, fellowship, as a freewill gift (an expression of honor), etc.

Regardless of the type, the person is coming before God. In such an instance, he is to be right with God. However, Jesus next says, “and there you might remember that your brother – he has something against you.”

There in the temple, while about to offer to the Lord, a person is taking a moment for self-examination. One can think of the words of Paul concerning the taking of the Lord’s Supper –

“Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. ²⁸ But let a man examine himself, and so let him eat of the bread and drink of the cup. ²⁹ For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body.” 1 Corinthians 11:27-29

The Christian is now coming before the Lord to symbolically partake in the offering of Christ as his means of reconciliation with God. In essence, he is about to fellowship with God through the remembrance of Christ’s death. Although Jesus’ words in Matthew 5 are dealing with Jews under the Law of Moses, the parallel is valid.

Both are coming before God in anticipation of a friendly meeting. However, God is there searching the hearts and minds of His people. The Jew, coming to the altar, realizes that he has something wrong between him and his brother (meaning another Jew or even another human in general).

Rather than presumptuously continue with his offering, he will need to get the matter with his brother settled first. This will be seen in the coming verse. Likewise, when a Christian comes before the Lord, he needs to be in a right standing with the Lord and with those he interacts with. To not do so would then be to come forward in “an unworthy manner.” In such an instance, he would then “be guilty of the body and blood of the Lord.”

Before taking the Lord’s Supper, there should be a time of reflection and even confession between the person and the Lord. To not have such an attitude would be presumptuous. The result of such an attitude is explained by Paul –

“For this reason many are weak and sick among you, and many sleep. ³¹ For if we would judge ourselves, we would not be judged. ³² But when we are judged, we are chastened by the Lord, that we may not be condemned with the world.” 1 Corinthians 11:30-32

We are to “judge ourselves” and acknowledge that we are unworthy of the great favor of partaking in the Lord’s Supper. This does not mean, however, that we might lose our salvation. This is a matter of fellowshipping with the Lord in a right standing. When our attitude is not proper, our fellowshipping is tainted. Paul noted that in such a state, many were sick and “many sleep,” meaning they had died.

Life application: Remember what precipitated Jesus’ words of this verse. He has been talking about righteousness before the Lord. The scribes and Pharisees trusted in their own righteousness before God because of their adherence to the law. Jesus never told Israel that the law was unimportant or could be disobeyed.

However, He noted that unless a person’s righteousness exceeded that of the scribes and Pharisees, they would not enter the kingdom of the heavens. He then gave an example of past teachings on the issue of murder. He then showed that hating one’s brother or maligning him with caustic words was like murdering him in God’s eyes.

Now, Jesus is telling them that if their hearts are in a bad state with their brother, it is affecting their fellowship or right standing with the Lord. In bringing an offering at such a time, the offering would not be accepted by God. John explains this type of situation for us to understand how God views such things –

“If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? ²¹ And this commandment we have from Him: that he who loves God must love his brother also.” 1 John 4:20, 21

Lord God, You are looking at our hearts, searching us out, and finding out where our failings are. And yes, our hearts can be deep, dark places of hatred, enmity, and iniquity. Help us, O God, to search ourselves out, cleanse the impurities of our hearts, and come before You, acknowledging that only through Jesus are we worthy of fellowship with You. How thankful we are that You have sent Jesus. Amen.

Wednesday, 27 November 2024

But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, ‘Raca!’ shall be in danger of the council. But whoever says, ‘You fool!’ shall be in danger of hell fire. Matthew 5:22

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 I, I say to you that all the ‘being angry’ to the brother of him groundlessly, he will be liable to the judgment. And whoever, if he shall say to his brother, ‘Raca,’ he will be liable to the Sanhedrin. And whoever, if he shall say, ‘moronic,’ he will be liable to the Gehenna of the fire” (CG).

In the previous verse, Jesus told His disciples that it was said to the ancients, “You shall not murder, and whoever murders will be in danger of the judgment.” He now continues with the higher standard which was not perceived by the ancients, saying, “And I, I say to you.”

Jesus is making an authoritative statement (And I, I say to you) concerning the state of the heart that rests behind murder. If someone murders, it is because there is already something stirring in him, a murderous intent, that causes him to act.

This is why there is a difference within the Law of Moses between a manslayer who kills accidentally and a murderer. For the accidental manslayer, there was the provision of the city of refuge detailed in Numbers 35.

Jesus’ introductory words of this verse form a teaching that expands upon what the ancients had taught. They simply cited the law and gave their evaluation. But Jesus is addressing the issue that leads to the act of murder. That is seen in the words, “that all the ‘being angry’ to the brother of him groundlessly, he will be liable to the judgment.”

In these words, is one word not included in all manuscripts, eiké, groundlessly. In other words, some manuscripts (and thus translations based on those manuscripts) say something like, “But I say to you that everyone being angry with his brother will be liable to the judgment” (BLB).

Whether this word is original or not is hard to determine. Some find it contradictory to leave out the word and then have it recorded that Jesus was angry in Mark 3:5. However, being angry and being angry with one’s brother is not necessarily the same thing. In the case of Jesus’ words now, He is telling them that the state of anger that leads to the act of murder will make one liable to the judgment.

Jesus was angry, being grieved at the state of the hearts of those He was interacting with in Mark 3:5. This doesn’t mean that He had murderous intent. In Ephesians 4:26, a verse citing words from the psalms, it uses the same word translated as angry here, “Be angry and do not sin.”

To suppose that simply being angry would make one liable to the judgment, there would then be a true contradiction in Scripture. Therefore, Jesus is not telling His hearers they cannot be angry. He is telling them that the state of anger towards a brother that could lead to murder is essentially murder, just as the act of coveting that leads to theft is essentially theft.

God is looking at the state of the heart. The actions that follow do not necessarily have to occur for there to be the imputation of sin. This is exactly the reason for the tenth commandment, coveting. We are not to allow our hearts to come to the state where we have the desire to do what may then be acted out. Understanding this, Jesus next says, “And whoever, if he shall say to his brother, ‘Raca,’ he will be liable to the Sanhedrin.”

The vocative noun rhaka is Aramaic. It is found only here in the Bible and it signifies proclaiming a person as empty or foolish. It is etymologically similar to the word req, empty or vain, that is used in the Hebrew Old Testament. In Judges 9:4, the word is used to describe the worthless or vain followers of Abimelech.

It doesn’t necessarily follow that Jesus is saying that the Sanhedrin would hold a trial for someone calling his brother Raca. Rather, He is still referring to the state of the heart. If someone calls his brother Raca, it is because he has murderous intent in his heart. If he acts out that intent, he will be liable to the Sanhedrin for having committed murder. That is then supplemented by His next words, “And whoever, if he shall say, ‘moronic,’ he will be liable to the Gehenna of the fire.”

The Greek word is the adjective móros. Being an adjective, it refers to the state of a moron, he is moronic. Like calling a brother Raca which can lead to a trial for murder, calling a person moronic will have the same effect. In being a murderer, he can expect not just temporal judgment, but eternal judgment as well. It is the state of the heart that leads to the act that God is evaluating.

As for Gehenna, it is from the Greek geenna. It describes a valley that lies west and south of Jerusalem. Because of the things that occurred there, it became synonymous with the final place of judgment where punishment is eternally meted out to the lost. The name itself is derived from gay [gahee], a valley, and Hinnom, an Old Testament proper name of a person believed to be a Jebusite.

Life application: The state of the heart is being evaluated by God. As noted in the previous commentary, David did things that were violations of the law. And yet, his heart was tender enough to acknowledge his wrongdoings and to be convicted for doing them.

God understands our limitations, and He is aware of our pressure points. We face trials, and our hearts fail in one way or another. But is our heart callous and uncaring when we do wrong, or is it tender enough to feel remorse and a desire to act differently?

Ultimately, God wants our hearts to acknowledge that we have sinned, even if it was only intent that was wrong in His eyes. From there, we can then say, “I know that I cannot save myself. I have been wicked in my heart, sinned in my actions, and I NEED JESUS. I believe that God sent Him to take my place in punishment and to restore me to Him.”

For those who think that law observance will take care of their sinful hearts and wayward actions, they are sorely deceived. This is what Jesus is trying to tell the people. To this day, so many will not pay heed. We don’t need more law. We need God’s grace in the giving of Jesus.

Lord God, understanding the words of Jesus concerning the state of our hearts, we can truly see how greatly we need Him to save us. We fall infinitely short of Your glorious perfection, and without Him, we stand condemned. But because He has come, we can have full restoration with You. Thank You for the wonderful assurance we possess because of Your grace, poured out upon us through Jesus. Amen.

Tuesday, 26 November 2024

“You have heard that it was said to those of old, ‘You shall not murder, and whoever murders will be in danger of the judgment.’ Matthew 5:21

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).

“You heard that it was said to the ancients, ‘Not you shall murder.’ And ‘Whoever, he shall murder, he will be liable to the judgment’” (CG).

In the previous verse, Jesus told the disciples that unless their righteousness exceeded that of the scribes and Pharisees, they would by no means enter the kingdom of the heavens. With that stated, He now will make points concerning God’s standard that demonstrate that mere law observance fails to address the true nature of erring before God. He begins this by saying, “You heard.”

The words “You heard” are a way of Jesus introducing a thought that is to be contrasted with the way things really should be (or that really are in God’s sight). In other words, what has been heard is either wrong, insufficient, or lacking in some way, etc. In such instances, Jesus will later clarify or correct what has been heard. Next, He says, “that it was said to the ancients.”

The word “to” is inserted. Some translations say “by.” The Greek simply says, “You heard that it was said the ancients.” Thus, the English must supply what is lacking in the Greek. Whether “by” or “to,” Jesus is referring to a time in the past when instruction was given.

Who “the ancients” are is debated. However, Jesus is not setting Himself against Moses or the law given through him. As such, the term doesn’t concern the reception of the law, but of the explanation of the law by the scribes or teachers of the past, and whose doctrine continued in the scribes and Pharisees just mentioned in the previous verse. This is more certain because the final clause of the verse will have words that are not quoted from the Law of Moses. As for what was taught to the ancients, Jesus begins with the words, “Not you shall murder.”

The words are found in the Ten Commandments as proclaimed to the people in Exodus 20. This is specifically the sixth commandment recorded in Exodus 20:13, lo tir’tsakh or “Not murder.” The Hebrew word is often mistranslated as “kill,” but that is not the intent.

Killing may or may not be sanctioned. Further, and surprisingly, it is not even the same word used when Cain killed Abel. The first time this word, ratsakh, was used was in the giving of the Ten Commandments. Thus, it is a word defined by the law itself.

It is used many times in Numbers 35 when dealing with the cities of refuge for the manslayer. There, it is alternatingly translated in English as “manslayer” or “murderer” based on the guilt or innocence of the offender. However, because the same word is used for both, it carries an underlying thought that, whether guilty or innocent, it was a form of unsanctioned taking of human life.

The Greek word is phoneuó. It likewise signifies to murder, and this is what Jesus is focusing on, the act of murdering another human being. With that, He continues with, “And ‘Whoever, he shall murder, he will be liable to the judgment.’”

The words of this clause are not a part of the law. They are a commentary on the law. This confirms that Jesus is not referring to the words of Moses specifically but on a commentary of what the Lord stated in the giving of the Ten Commandments.

The commentary of the ancients, either “by” them, and meaning the past teachers of the law, or “to” them and meaning those who were instructed by the teachers, was that when someone murdered, he was liable to the judgment as set forth in the law. For example, in Deuteronomy 16, it says –

“You shall appoint judges and officers in all your gates, which the Lord your God gives you, according to your tribes, and they shall judge the people with just judgment. ¹⁹ You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous.” Deuteronomy 16:18, 19

There is nothing wrong with the commentary that was given by the ancients. It quotes law, and it then cites what the law expects when a violation of it occurs. However, what Jesus will show in the next verse is that God’s standard is actually stricter than what this word of instruction teaches.

Life application: Jesus uttered words concerning the absolutely binding nature of the law. He then said that, for those who wish to be saved, meeting a stricter standard than what even the religious leaders demonstrated was necessary. He next will give examples to support His previous words. He is building a case for His hearers that mere observance of the law is insufficient to save anyone.

This is certain because David was an adulterer, and under his authority, he had a man murdered. And yet, he is a saved person, demonstrated by later promises found in the prophets that he would reign again in the future. Despite his failings before the law, David understood that it was not mere law observance that saved him. This is seen, for example, in his words, which are then cited by Paul –

“But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, ⁶ just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:
⁷ ‘Blessed are those whose lawless deeds are forgiven,
And whose sins are covered;
⁸ Blessed is the man to whom the Lord shall not impute sin.’” Romans 4:5-8

The law demanded the imputation of sin. And yet, David speaks of the non-imputation of sin. Therefore, there was something beyond the law that brought man to that blessed state. This is what Jesus is trying to tell the people. But He is doing it from the other side of the matter, demonstrating that the demands of God are stricter than what was commonly taught within the Jewish society.

He is showing them that what they really needed was still ahead. Once He died in fulfillment of the law, God could then pour out His grace, the non-imputation of sin, through the precious shed blood of Christ. The teachings of Jesus were a necessary part of helping the world understand the enormity of what God in Christ would do. For those who pay heed and receive what He has done by faith, God is pleased with them and will lavish His salvation upon them.

Lord God, we are so grateful to You for the giving of Jesus. In Him is found total restoration for all the sins we have committed. We don’t need to work out deeds of the law to be saved. Rather, He has done that for us. Thank You for Your grace that comes through faith in what He alone has done. Yes, thank You for Jesus Christ our Lord. Amen.

Monday, 25 November 2024

For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven. Matthew 5:20

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 I say to you, that if not it might excel – your righteousness – above the scribes and Pharisees, no – not – should you enter into the kingdom of the heavens” (CG).

In the previous verse, Jesus noted that the person who would break one of the commandments of the law, even the least of them, and he was to teach men the same, he would be called least in the kingdom of the heavens, but for the one who should keep and also teach, such a person would be called great in the kingdom of the heavens. Now, to make it clear about the necessary nature of this point, He continues with, “For I say to you, that if not it might excel – your righteousness – above the scribes and Pharisees.”

The words of Jesus bring in the obvious truth that the scribes and the Pharisees were considered examples of the epitome of righteousness by the people. If this were not the case, there would be no reason to make such a comparison.

As this is the case, and as He says to His disciples that their righteousness must excel that of the scribes and Pharisees, He is noting that the righteousness of these two groups was not sufficient to obtain what He will next state. Having set those boundaries by His introductory words, He next completes the thought saying emphatically, “no – not – should you enter into the kingdom of the heavens.”

To clearly understand the meaning, Jesus has just said that unless the righteousness of His hearers was greater than that of the scribes and Pharisees, they would certainly not enter into the kingdom of the heavens. Therefore, by default, the scribes and Pharisees were not righteous enough to enter.

The very people who were considered the greatest examples of righteousness by the masses lacked the righteousness necessary to obtain what God promised. As noted in the previous commentary, Paul had said that concerning the righteousness which is in the law, he was blameless. Just prior to saying that, in Philippians 3:5, he stated that he was a Pharisee.

Therefore, the point that Jesus is making is that someone like Paul, a Pharisee who was blameless before the law concerning righteousness, could not enter into the kingdom of the heavens. The reason why is found in their own writings. In Habakkuk 2:4, it says –

“Behold the proud,
His soul is not upright in him;
But the just shall live by his faith.”

The Hebrew word tsaddiq is used, translated as just. The just, meaning the righteous (the word carries both connotations), are those who live by faith. To trust in one’s own merit through law observance, which is what the scribes and Pharisees did, was to nullify faith. But the Lord, through Habakkuk, said that faith is what justifies a man. Paul explains this in Romans 1 –

“For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. ¹⁷ For in it the righteousness of God is revealed from faith to faith; as it is written, ‘The just shall live by faith.’” Romans 1:16, 17

He also provides an explanation in Galatians 3 –

“For as many as are of the works of the law are under the curse; for it is written, ‘Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.’ ¹¹ But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith.’ ¹² Yet the law is not of faith, but ‘the man who does them shall live by them.’
¹³ Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’), ¹⁴ that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.” Galatians 3:10-14

Paul clearly saw that the law only brought condemnation. Leviticus 18:5 says that the man who does the things of the law (meaning perfect obedience to the law) would live. But every person who ever lived under the law died. No person lived because of the law. Rather, they died under the law. Only Christ fulfilled the law, proving it through His resurrection and signifying that His death was in fulfillment of it.

Therefore, only by faith in the completed work of Jesus can a man possess the righteousness that exceeds the most meticulously faithful observers of the law, such as Paul the Pharisee. This perfectly explains Paul’s claim to boast only in the cross of Jesus –

“But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world. ¹⁵ For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.” Galatians 6:14, 15

Circumcision, the benchmark and standard used by Paul for law observance, means nothing. As such, law observance means nothing. Only by faith in what Jesus did can we have the righteousness that allows us entrance into the kingdom of the heavens.

Life application: If one takes Jesus’ words as recorded in Matthew and applies them to his walk before the Lord, attempting to obtain a righteousness before the law that is greater than the scribes and the Pharisees, he is wasting his time.

But this is what so many do. They are duped by Judaizers and Hebrew Roots teachers who claim people must adhere to the Law of Moses in order to be saved. It is a self-condemning theology.

If you are truly interested in being saved, it is time for you to give up your arrogant attempts at meriting God’s favor through your own deeds and to simply trust – by faith alone – in the full, final, finished, and forever work of Jesus. Nothing else will do.

Lord God Almighty, You have done everything necessary to bring us back to You, justified and holy, through the giving of Jesus Christ our Lord for our sins. We trust that what He has done is sufficient to save us and to continue to save us until the day You come for Your people. Thank You, O God, for Jesus Christ our Lord. Amen.