Matthew (written)

Monday, 2 December 2024

“You have heard that it was said to those of old, ‘You shall not commit adultery.’ Matthew 5:27

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 commit adultery’” (CG).

In the previous verse, Jesus spoke to the disciples about not getting out of prison until the last penny had been paid. This is the idea behind the law. When there is law, there is a possible violation of the law. In violating the law, one can then be sentenced and punished according to the standard of the law.

But Jesus has been teaching that the standard of the Law of Moses is actually more stringent than simple external observance. He will begin to highlight that thought again by saying, “You heard that it was said to the ancients.”

As in verse 21, He addresses a teaching that has already been set forth long ago to the people. A teaching was spoken to them and they were to abide by it. It should be noted that some manuscripts do not include the words “to the ancients.”

If it was inserted into the text, it was probably for the sake of conforming to the previous instance in verse 21. If it was dropped out of the text, it was probably because this is a command directly quoted by the Lord to the people. As such, someone may have decided that the words shouldn’t be there because no additional commentary is attached to what is said, as was the case in verse 21. Either way, what was said was, “Not you shall commit adultery.”

This is the seventh commandment as recorded in Exodus 20:14. Despite it being one of the Ten Commandments, it was also a teaching that was passed down by the spiritual leaders of Israel. In fact, it may be that the people didn’t even realize it was a precept of Moses. Rather, it was something taught as binding upon the people as it is in many cultures.

Jesus will provide insight into this teaching that will go far beyond what was either taught or considered.

Life application: In 1631, Robert Barker and Martin Lucas, the royal printers in London, published a reprint of the King James Bible. A copy of that reprint is now worth between $55,000 to $85,000. This is because it has become known as the Wicked Bible. Other names for it are the Adulterous Bible or the Sinners’ Bible.

The reason for the names is based upon a mistake made by the compositors. In the Ten Commandments of Exodus 20:14, it says in the KJV, “Thou shalt not commit adultery.” However, whether truly a mistake or an intentional change, the word “not” was left out, “Thou shalt commit adultery.”

Along with that, Wikipedia describes a second error that was found in the print –

“The 1886 Reports of Cases in the Courts of Star Chamber and High Commission (which gives the Bodleian Library manuscript Rawlinson A 128 as its source) lists this as one of the ‘two grossest errors’, among ‘divers other faults’. The other is a misprint appearing in Deuteronomy 5: the word ‘greatness’ appearing as ‘great-asse’ [meaning a donkey], leading to a sentence reading: ‘Behold, the LORD our God hath shewed us his glory and his great-asse’. Gordon Campbell reports that there are no surviving copies of the book that contain the second error (‘great-asse’), but that in three of the surviving copies there is an inkblot where the missing ‘n’ would be, suggesting such a mistake may have been covered up in these copies. He also notes that, at the time of the Wicked Bible’s publication, the word ‘asse’ only had the sense of ‘donkey’.”

Because of the lack of current evidence, some have suggested that the second error was sabotage by other printers on the surviving copies. However, when the court was held, neither of the publishers suggested the possibility of sabotage. Either way, because of the nature of the error, the king had their printing license revoked, and they were fined 300 pounds, an enormous sum at the time, equaling $72,863.42 today.

Considering the penalty for making an error in a printed copy of the Bible levied upon these two, what do you suppose God will do when you purposefully or negligently trifle with His word? Be sure to treat the Bible with the utmost respect it deserves.

Glorious God, Your word is precious and holy. May we never trifle with its sacred contents. Amen.

Sunday, 1 December 2024

Assuredly, I say to you, you will by no means get out of there till you have paid the last penny. Matthew 5:26

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).

“Amen! I say to you, no, not you shall come out thence until if you should pay the last kodranten” (CG).

In the previous verse, Jesus spoke to the disciples about agreeing quickly with one’s adversary lest an appeal be made and they be cast into prison. With that stated, He next continues with, “Amen!”

It is a verbal way of saying something is firm and trustworthy. Thus, it is often translated as true, assuredly, etc. With this stated, He next continues with the rest of the thought, “I say to you, no, not you shall come out thence.”

Once someone is cast into prison, the decision has been rendered. If there is any appeal process, that will take place, but eventually, the final matter is settled. Once it is, prison becomes the person’s set lot. This is the prerogative of any society. Society sets the boundaries and the people must live within the confines of whatever judgments are rendered.

In the case of Israel at the time under Roman rule, the only thing that would change the situation is next stated by Jesus. It is something all would be familiar with, which is, “until if you should pay the last kodranten.”

What is obvious but unstated is that a monetary penalty was set. There could be no release for a person until it was paid in full. This meant even to the last kodranten. It is a Latin word, kodrantés, derived from quadrans, meaning a quarter. It is the smallest Roman coin. It was made of copper and the value was a quarter of the Roman monetary unit known as an as. Today, it would be equivalent to a penny.

Jesus is making a point about the strictness of the law. Its demands are to be met. To fall short in it, including the intent of the heart or an offense against a brother, meant that punishment without mercy was to be expected. The standard is set, and only perfection is acceptable.

Life application: What does the New Testament say about salvation? What is the process and “timeline” given? The answer is that one believes the gospel (the process) and that person is saved by God’s grace and through the faith that took place (the “timeline”).

This is the opposite of the law where offenses took place and then restitution under the law was made. For example, when a person sinned in one way or another, he would acknowledge his sin and go to the temple with an offering, which would then be sacrificed for the atonement of his sin.

Like those of Israel, for those who come to Christ, there is already the stain of original sin, but there is not the imputation of sin from the Law of Moses. As Paul says –

“Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned— ¹³ (For until the law sin was in the world, but sin is not imputed when there is no law.” Romans 5:12, 13

There is the imputation of Adam’s sin (original sin) to all people. However, the law of Moses was only given to Israel. When a violation of the Mosaic code took place, sin was imputed. However, one not under the law is not imputed sin for a precept of the law.

For example, a person under the law was commanded to wear tassels on the corners of his garments (Numbers 15:38, 39 & Deuteronomy 22:12). To not do so was a violation of the law. However, a person not under the law could not be imputed sin for not wearing a tassel because the law does not apply to him.

So, whether under the law or not, a state of condemnation exists. In coming to Christ, that state is removed and life is granted. But this is before any action apart from faith in Christ is taken. In other words, as Paul says (as was noted in the previous commentary) –

“There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit.”

This state of “no condemnation” came about without making restitution to an offended brother (as in the example of Matthew 5:23-26). It also comes apart from any remedial action under the law. Why is this? It is because Jesus has fulfilled the law. He embodies the law.

In His death on the cross, the law died with Him (see Colossians 2:11-15). In this act, the law (meaning whatever law stands against us, such as the law given to Adam or the law of Moses) that stood contrary to humanity can no longer be brought against us.

In understanding the process and the “timeline” of salvation, the fear of condemnation should be removed. This is why two particular doctrines are so damning. The first is reinserting the Law of Moses into one’s life. That is no different than asking God to reinsert the imputation of original sin from Adam –

“O God, I know that Jesus was born without sin and that in His death, He removed the stain of original sin from me. But I want it back. I want to earn my way out of it.”

In like manner, someone who turns (or returns) to the Law of Moses essentially says, “O God, I know that Jesus fulfilled the law and that its penalties can never be brought against me, but I want to be back under the law. I want to prove that I can do it all by myself.”

The utterly ridiculous nature of that is hard to imagine, and yet this is exactly what people do all the time.

The second doctrine that is so damning is when people claim that one can lose his salvation. How can one go from being “in Christ” to being not “in Christ.” There is nothing in Scripture to say how that can happen, nor is there anything in Scripture that says how such a state could be corrected again. But Paul says –

“Yet in all these things we are more than conquerors through Him who loved us. ³⁸ For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, ³⁹ nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.” Romans 8:37-39

Glorious God, how can we set aside the grace that has been lavished upon us and turn back to weak and miserable principals that have stood against us and only brought us condemnation? Rather, we will stand upon the Rock, our Lord Jesus Christ, trusting in His righteousness alone to carry us back to You. Thank You for the eternal assurance we possess because of His work on our behalf. Amen.

Saturday, 30 November 2024

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. Matthew 5:25

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 be quickly well-minded to your opponent, while which you are on the way with him. Lest ever the opponent, he may deliver you to the judge, and the judge should deliver you to the assistant, and into the prison, you will be cast” (CG).

In the previous verse, Jesus told His hearers that they should leave their gifts before the altar and go to be reconciled to their brother. Only after that should the person offering come and offer his gift. Now, He brings in a parallel thought from society to show how this precept is something that is understood even in everyday experience. He begins with, “You be quickly well-minded to your opponent.”

Here is a word found only once in the New Testament, eunoeó. It comes from two words signifying “good” and “consider,” “comprehend,” or something similar. Thus, it gives the sense of being well-minded or finding reconciliation. Here, Jesus is making a comparison to the previous thought:

First, you reconcile to your brother.
You be quickly well-minded to your opponent.

Just as it is on earth towards one’s opponent, so should it be towards God who watches over the state of enmity that exists between brothers. With that, He continues with, “while which you are on the way with him.”

These words correspond to the thought, “you leave, there, your gift before the altar, and you depart.” Both are in the process of doing something. The person in society is on his way somewhere while the one coming to the altar is on his way to presenting his gift. Again, Jesus is giving a real-life example of how things are so that the precept just stated is understandable to His audience. From there, He next says, “Lest ever the opponent, he may deliver you to the judge.”

In this case, the opponent is being equated to the brother who has something against the offeror of the gift at the altar. He may appeal to the Lord (being equated to the Judge in Jesus’ example) in his heart, prayers, or tears. Such a precept is found several times in the law, such as –

“If you ever take your neighbor’s garment as a pledge, you shall return it to him before the sun goes down. ²⁷ For that is his only covering, it is his garment for his skin. What will he sleep in? And it will be that when he cries to Me, I will hear, for I am gracious.” Exodus 22:26, 27

When the Judge hears the complaint and agrees with it on behalf of the offended brother, Jesus next says, “and the judge should deliver you to the assistant.”

Here is another interesting new word, hupéretés. It comes from two words signifying “under” and “to row.” Thus, it is an under-rower, meaning a crewman on a boat. This term became synonymous with a subordinate who executes orders by those appointed over him. The word will be found twenty times in the New Testament, and it is variously translated as an officer, assistant, attendant, servant, or even minister.

The judge, ruling against the offender, hands him over to his underling to execute the judgment he rendered. In this case, Jesus says, “and into the prison, you will be cast.”

The point here is that Jesus is equating the life of the man with a seared conscience to someone who lives his spiritual life in this manner. Unless he changes direction and considers his ways, he is bound to be cast out of the Lord’s presence and into hell, just as the offender before the judge is cast into prison, away from those who live properly in society.

Life application: One can see the difference between those under the law and those in Christ. Under law, the possibility of condemnation exists for such a person who turns from what is proper and fails to heed what the law demands. However, Paul says this of the believer’s state in Christ (those in the Spirit) as opposed to those under law (those in the flesh) –

“There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. ² For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. ³ For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, ⁴ that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. ⁵ For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. ⁶ For to be carnally minded is death, but to be spiritually minded is life and peace. ⁷ Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. ⁸ So then, those who are in the flesh cannot please God.” Romans 8:1-8

The point of Jesus’ words is that unless grace is extended to the offended brother, grace will not be extended to the one who offended him. In Christ, grace is extended to the offender before he does anything. All God expects of His people is to believe the message of reconciliation that is offered through the sacrifice of Jesus.

Once that is accomplished, the person is sealed with the Spirit (Ephesians 1:13,14) and is granted new life. He enters the New Covenant and becomes a part of what God has offered for the salvation of the human soul. The law was a necessary step to understanding this. In seeing how life under the law is, one who is wise will then be impelled to seek out the grace that is poured out in the law’s fulfillment, meaning the finished work of Jesus Christ.

Heavenly Father, we come before You grateful for what You have done in Christ. You have made the first move, offering us salvation without us doing anything except believing that Jesus’ work is sufficient to reconcile us to You. And we do believe! Thank You for Jesus who alone has done such great things. Hallelujah for Jesus! Amen.

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.