Matthew (written)

Tuesday, 17 December 2024

Give to him who asks you, and from him who wants to borrow from you do not turn away. Matthew 5:42

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).

“The ‘asking of you,’ you give. And the wishing from you to borrow, not you shall turn away” (CG).

In the previous verse, Jesus said that when one mobilizes you to go with him a mile, to make it two instead. Next, He says, “The ‘asking of you,’ you give.”

The meaning of this is that when a person comes with a request, the one being petitioned should oblige him and give what is asked for. However, such a request has to come with limitations.

The word is aiteó, to ask or even demand. If this involved an unconditional giving of things when people asked, the one being petitioned would run out of things to give in no time. It would also be contrary to verses such as –

“For you yourselves know how you ought to follow us, for we were not disorderly among you; ⁸ nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you, ⁹ not because we do not have authority, but to make ourselves an example of how you should follow us.
¹⁰ For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat.” 2 Thessalonians 3:7-10

This word is used by Jesus in Matthew 7, saying –

“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. ⁸ For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. ⁹ Or what man is there among you who, if his son asks for bread, will give him a stone? ¹⁰ Or if he asks for a fish, will he give him a serpent? ¹¹ If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him! ¹² Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets.” Matthew 7:7-12

First, if this was true in the ultimate sense, God would simply be here doing whatever we asked of Him. It would also cause an infinite number of impossible dilemmas. For example, two people may ask God for the same wife.

Obviously, God is not going to arbitrarily give everything that is asked for. But Jesus’ words at the end of the verses explain the matter, “for this is the Law and the Prophets.” The people who Jesus is speaking to are under the law. He is setting the law as the parameters for petitions to God and between one another.

If there is a provision of the law that says a person is to act in a certain manner towards another, it is to be complied with. Next, Jesus continues with, “And the wishing from you to borrow.”

The word translated as borrow signifies to loan on interest. This would be a loan that would be repaid with an amount added. Obviously, if a person did not have money to lend, this could not come about. But more, this is only speaking about non-Jews. A point of the law found in Exodus, Leviticus, and Deuteronomy says –

“You shall not charge interest to your brother—interest on money or food or anything that is lent out at interest. ²⁰ To a foreigner you may charge interest, but to your brother you shall not charge interest, that the Lord your God may bless you in all to which you set your hand in the land which you are entering to possess.” Deuteronomy 23:19, 20

Jesus says that when such a person comes asking for a loan, “not you shall turn away.” The word apostrephó is used. It is a strong word that “emphasizes the personal element involved with turning away or rejecting” (HELPS Word Studies).

The Jews were to attend to such requests by non-Jews, and they were not to personally reject such petitions (such as in Deuteronomy 14:29, etc.). Again, Jesus is summing up the law and the prophets. These words have no bearing on conduct within the church. Rather, church doctrine is to be obtained from the New Testament epistles.

Life application: When we mix dispensations (meaning taking precepts meant for those under the law and applying them to those in the church), there will always be a contradiction in our theology. This is because those in the church are not under law.

The guidelines for conduct within the church form a new set of instructions that are often at odds with the precepts of the law. This is because Jesus fulfilled the law. In His fulfillment of the law, it is set aside, abolished, obsolete, annulled, etc.

To understand this, imagine the law being like a square. The church could be equated to a circle. Certain laws exist that say square pegs don’t fit in round holes and vice versa. In the fulfillment of the law, there are no more square holes, only round ones. You can beat square pegs over round holes all day long, but you will not obtain a satisfactory outcome.

Instead, you will accomplish nothing but look ridiculous. Now imagine being told, “Anyone who picks up the wrong peg and tries to cram it into a round hole will be displeasing to God.” How inane would a person have to be to keep picking up square pegs?

And yet this is just what some people do. Don’t be a square! Come to Jesus and give up on your futile attempts to shove the law back into your theology. It simply doesn’t work.

Glorious and almighty God, help us to get our dispensations right. When we mix things up that You have already set straight, we only harm ourselves. So, Lord, help us to see what You have done – and are doing – and then guide us on the right path. Yes, Lord, may it be so to Your glory. Amen.

Monday, 16 December 2024

And whoever compels you to go one mile, go with him two. Matthew 5:41

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 whoever, he shall mobilize you one mile, you go with him two” (CG).

In the previous verse, Jesus told the disciples that if someone sued for his tunic, he should send him his cloak, meaning his outer garment, as well. Now, He gives more of such direction, saying, “And whoever, he shall mobilize you.”

The Greek word aggareuó, translated as mobilize, is used. It is derived from the Aramaic word iggerah, a letter. That, in turn, was from a word of Persian origin. Because it means a letter, the word then refers to a courier.

However, it was not uncommon in the ancient world, and quite notably within the Roman empire, for those in authority to compel civilians to accomplish tasks, such as carrying their equipment and so forth.

In the Persian empire, this was often done by mounted couriers. Thus, the connection to a letter is made. These couriers would mobilize others, requisition their horses, etc. Because of this, the word became synonymous with compelling others to do something. As noted, the Romans would enlist civilians to carry their equipment. In this case, Jesus says it is for “one mile.”

This is the Greek word million, a mile. That, in turn, is from the Latin mille, meaning thousand. The Roman mile was set at 5,000 Roman feet or 1,000 paces. A pace was defined as the distance from the toe of the back foot to the heel of the front foot, which the Romans estimated to be about the same length as a foot. The modern mile is a bit longer than the Roman mile.

Jesus, using this standard known in Israel because it fell within the Roman Empire, says that when one is so mobilized, “you go with him two.”

Like the other examples, it is a means of extending oneself to someone who has mistreated you. In such a case, Jesus directs the person to extend himself beyond what is meted out, expected, or would otherwise seem offensive. The purpose is to bring attention to the wrongdoing by setting a differing example in going beyond what is expected.

Life application: In the case of humanity in the presence of God, we have done what is inappropriate and offensive in His eyes. What one should expect is what is justly deserved, meaning condemnation.

However, God sent Jesus to provide salvation. And He did this from the very beginning, at least in the sense that He promised One would come who would restore man to His presence. Those of faith were known as sons of God because of their faith.

That has not changed except in the fact that we are now looking back on the coming of Jesus. Those of the past were looking forward. Either way, what pleases God is that we demonstrate faith in His word. As His word points to Jesus, this is what He expects us to believe.

God truly has gone the extra mile for humanity. He not only sent Jesus, but He also allows us to reject Jesus without being condemned at that moment. Instead, as long as we live and breathe, His offer stands. Only when the walk of life is finished is our opportunity up.

God is currently carrying your load because He has sent Jesus. His patience will not run out until you expire. If you do so without Jesus, your eternal destiny will then be set. Consider this and call out, by faith, to Jesus today.

“But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day. ⁹ The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.” 2 Peter 3:8, 9

O God, we pray for those who have turned down Jesus in the past. We lift them up to You, praying that their eyes will be opened and their hearts will turn to You through Him. Hear our prayers for our loved ones, friends, and associates who so desperately need Your offer of peace and reconciliation. Amen.

Sunday, 15 December 2024

If anyone wants to sue you and take away your tunic, let him have your cloak also. Matthew 5:40

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. NOTE: Today’s reading cannot be reached. Apologies.

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 the ‘determining to sue you’ and your tunic to take, you send him also the cloak” (CG).

In the previous verse, Jesus told the disciples that when someone slaps one of them on the right cheek, he should turn the other to him also. He continues now in a similar line of thinking with, “And the ‘determining to sue you.’”

It is a way of describing a person who has determined to sue another. In such a case, Jesus adds, “and your tunic to take.”

The tunic or chitón, is the Greek form of the Hebrew word k’thoneth. That, in turn, comes from a root signifying to cover. Thus, it signifies a particular type of garment, such as a coat, garment, or robe worn next to the skin.

In this case, the person’s tunic is either the object of the suit or the penalty levied upon him which is to be handed over to the one suing. Either way, when the suit is brought forth, and the tunic is the object of the matter, Jesus says to go a step further, saying, “you send him also the cloak.”

This is the Greek word himation. It is an outer garment worn over the chitón. It would be the more expensive of the two garments. The judgment is for the tunic alone, and yet, Jesus says to go the extra mile and hand him your more expensive outer garment as well. This would leave the person without any garment at all. Despite that, it is what He says to do in order to demonstrate the gracious nature that God displays.

Life application: Jesus knew that someday He would be charged with offenses He did not commit and be crucified for the sins of others. When this came about, the Psalms already said that His garments would be taken from Him –

“They divide My garments among them,
And for My clothing they cast lots.” Psalm 22:18

Despite depictions that are made for modesty’s sake, it is generally accepted that Jesus would have hung naked on the cross. It was a way of demeaning those who were crucified, stripping any dignity from them. This was intended to be an object lesson for those who saw, instructing them that a similar fate would come upon them if they broke the laws of Rome.

Jesus was willing to accept the shame of the cross in order to reconcile us to God. His words in this verse are given as instruction on how to find reconciliation with others. If one were to send both his garments to his foe when only one was levied as a fine, the foe would – hopefully – see the error of his unjust actions and return both garments.

Of course, many see the cross of Jesus and ignore it or speak against it, but He was willing to die for them as well. It may be that they will have a change of heart and turn from their stubbornness, calling out for forgiveness. Until one’s last breath, it is never too late.

The point of Jesus’s words is that if God is willing to go to such lengths to reconcile us to Himself, we should be willing to go beyond what is expected to do so as well. Paul speaks in a similar manner in his first letter to the Corinthians –

“Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated?” 1 Corinthians 6:7

How wonderful it is, O God, to know Jesus and to be accepted by You because of what He has done. We are the ones who stand opposed to You. And yet, You have made the offer of reconciliation. Help us to have this same attitude and to bring You the glory You are due in the eyes of others as we live out our lives. Amen.

Saturday, 14 December 2024

But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. Matthew 5:39

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, not resist the evil. But whoever, you, he shall slap unto your right cheek, and you turn to him the other” (CG).

Jesus just cited the law concerning an eye for an eye and a tooth for a tooth. Again, as before, He now gives God’s perspective on how to respond when personally offended by another. He begins His words with, “And I, I say to you.”

As before, and contrary to almost all translations of these words, this is not a contrast to what the Lord said when giving the law, as if the law was defective (But now I say…). Rather, the law was given to keep society in check. It is proper, good, and holy. However, the words stated now by Jesus provide for how things should ideally be handled to avoid escalation of a matter (And I, I say…). Understanding this, He next says, “not resist the evil.”

Someone has committed evil against another. How should that person respond to be like God in his conduct? The answer is to not resist. One can see this throughout Scripture. Israel offended the Lord in ten thousand ways in the pages of the Bible. And yet, the Lord remained gracious to them, forgiving their transgressions and keeping covenant faithfulness with them.

He was merciful to Nineveh in the book of Jonah –

“So the people of Nineveh believed God, proclaimed a fast, and put on sackcloth, from the greatest to the least of them. ⁶ Then word came to the king of Nineveh; and he arose from his throne and laid aside his robe, covered himself with sackcloth and sat in ashes. ⁷ And he caused it to be proclaimed and published throughout Nineveh by the decree of the king and his nobles, saying,
Let neither man nor beast, herd nor flock, taste anything; do not let them eat, or drink water. ⁸ But let man and beast be covered with sackcloth, and cry mightily to God; yes, let every one turn from his evil way and from the violence that is in his hands. ⁹ Who can tell if God will turn and relent, and turn away from His fierce anger, so that we may not perish?
¹⁰ Then God saw their works, that they turned from their evil way; and God relented from the disaster that He had said He would bring upon them, and He did not do it.” Jonah 5:5-10

This is also how the Lord has treated each person who has offended Him and yet later came to Jesus. There is forgiveness and restoration. And so, Jesus continues with, “But whoever, you, he shall slap unto your right cheek, and you turn to him the other.”

The word translated as slap, rhapizó, is rare, being found only here and in Matthew 26:27. In this verse, it is also spelled differently in some texts, rhapisó. It signifies to strike someone with the palm of the hand.

Jesus says that when being slapped on the right cheek, a person should then strephó, turn, and offer the other cheek. The word signifies a dynamic change from one direction to another. In other words, the turn should be obvious in order to catch the attention of the one who slapped the right cheek.

The obvious signification of such an act is to quell the temper of the person who slapped. It can even lead to shaming him for doing something that was obviously uncalled for. To offer the other cheek in such a manner means that the first slap was out of line. How much more would another slap be?

Life application: Jesus will continue this line of thought and the reasons for it until the end of the chapter. However, Jesus does not say that His people are punching bags that have to simply take abuse without responding.

This is too often the thought presented in sermons, and by people who overly focus on these words to the exclusion of other things said by both Jesus and the apostles. In His parables, Jesus speaks of taking matters to the judges, He speaks of the retribution of God upon those who will not reconsider their state before Him, and so forth.

This is true with the words of the apostles as well. Nothing in Scripture justifies letting legal matters go, refusing to be in the military, not getting justice when harmed by others, etc. We live in this world, and we have every right to take the same actions as others.

Jesus’ words here speak of conduct between those who develop a state of enmity that can be handled differently than one might otherwise contemplate, but they do not limit taking necessary actions to safeguard oneself, one’s family, or participate in protecting the nation in which a Christian lives.

Glorious Lord God, Your word asks us to consider our state before You and in relation to others we interact with. How can we handle offenses differently than would normally be the case? How do we properly interact with others, including those we are at enmity with? We do it by considering You and Your ways toward us. When we do, we will know how to properly act in such matters. Thank You for giving us Your word that shows us such things so that we can act rightly in Your presence. Amen.

Friday, 13 December 2024

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ Matthew 5:38

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, ‘Eye for eye and tooth for tooth’” (CG).

In the previous verse, Jesus noted that one’s Yes should be yes and his No should be no. Anything beyond that is out of evil. He now starts a new thought, saying, “You heard that it was said.”

He again turns to that which was heard and understood by all. It is a precept out of the law itself, but He will provide additional insights into what God expects. The precept is found first in Exodus 21:24. It is then repeated in Leviticus and Deuteronomy, “Eye for eye and tooth for tooth.”

The original precept said –

“If men fight, and hurt a woman with child, so that she gives birth prematurely, yet no harm follows, he shall surely be punished accordingly as the woman’s husband imposes on him; and he shall pay as the judges determine. ²³ But if any harm follows, then you shall give life for life, ²⁴ eye for eye, tooth for tooth, hand for hand, foot for foot, ²⁵ burn for burn, wound for wound, stripe for stripe.” Exodus 21:22-25

This law is known as the Lex Talionis, the law of retaliation. The punishment is given to resemble the offense in both kind and degree of severity. It is a right standard for keeping people in check. If someone knows that he will have his eye plucked out for plucking out someone else’s eye, the chances are that he will restrain from doing that.

This goes for pretty much every action that will be repaid in kind. When one understands that his actions against someone will lead to like punishment, he will normally use wisdom and restrain himself.

This type of punishment was certainly to be evaluated and meted out in a judicial setting. It was not something that people were to do on their own. Whether this was something people did – without judicial approval or not – may be a part of how society in general acted, but it is certain that this was not expected to be what one would normally carry out on his own.

Jesus will next clarify what people should do in such cases of offense.

Life application: Exodus 21, cited above, specifically deals with the murder of an unborn child. The obvious point is that there is a child in the womb considered a human being. This is to be taken as an axiom, and yet it is as common as pages in a book for people to intentionally destroy their unborn children through abortion.

If you want to know if the Lord, who gave us the words of the Bible, finds aborting a child acceptable, one read through Scripture, while taking notes concerning the unborn, will reveal the truth. It is a great sin against human morality, and it is something that can never be condoned when placed in the light of Scripture.

Use wisdom in how you evaluate such moral matters. What is legal does not necessarily equate to what is right. The same people who find it acceptable to abort children because it is legal will claim that past policies concerning slavery cannot be condoned, even though it was legal. The thinking is awry. We must use Scripture as our standard for understanding what is morally acceptable or not.

Lord God, we live in a world of confused thinking, especially over moral precepts. Society cannot be the standard for our moral choices. That has failed throughout history. Where can we go to determine such things? To Scripture! Help us to use Your word to solidify our morals. Surely, in this, we will be doing what is right in Your eyes. Amen.