Ted Byler

1 At that time Herod the tetrarch heard of the fame of Jesus, 2 And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him. 3 For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife. 4 For John said unto him, It is not lawful for thee to have her.

    Herod was suffering from a guilty conscience for having beheaded John the Baptist (Mark 6:16; Luke 9:7-9). So upon hearing of Jesus and His mighty deeds, Herod worried that Jesus was John back from the dead, coming to revenge his wrongful death. This in spite of the fact that John had worked no miracles in his lifetime. Herod’s fear of John was well-founded, for a more holy and just man has never lived (Mat 11:11). It is revealing that Herod would think it possible for John to rise from the dead, for he seems to have been a member of the Sadducees, who did not believe in life after death. The parallel passage is in Mark 6:14-29.

     Herod Antipas was ruler of Galilee and son of Herod the Great (Luke 3:1). While a professing Jew, Herod had blatantly broken the Mosaic Law (Lev 18:16) by marrying his brother’s wife Herodias. It was strictly forbidden by the Law for any man to marry a close relative and Herodias was a sister-in-law to Antipas. It was actually unlawful for either of the brothers to marry Herodias, for she was the daughter of Aristobulus, who like Herod Antipas and Herod Philip was a son of Herod the Great. Herodias was their niece. John the Baptist warned Herod that it was unlawful for him to have her as wife. He must divorce her. Herod knew that John was right, but he refused to heed his warning and had him imprisoned instead.

     In the Sermon on the Mount, Jesus taught that a man should not divorce his wife, saving for the cause of fornication. The Greek word does not mean adultery (unfaithfulness in marriage), but refers to incestuous relationships (see note on Mat 5:32). Herod’s marriage to his sister-in-law fell squarely in this category and John the Baptist was right to require him to put away Herodias. Contrary to the opinions of some, this passage does not directly teach against the practice of divorce and remarriage because the Old Covenant allowed that. It does speak directly to the unlawfulness of incest, or marrying close relatives, and that accords with Jesus’ teaching.

     This account conspicuously teaches that an unlawful marriage is a continuing sin before God and that the unlawful partners must separate. Unfortunately, most Christian denominations teach otherwise. They judge that yes, second marriages are wrong, but that the sin is only a one-time act of remarrying. According to them, the subsequent married state is not sin. Many divorced and remarried people within the church justify themselves in this way. John however, believed that being married contrary to the law was a continuing sin. John’s message was repentance – separate yourself and stop sinning. For telling Herod what he must do, John lost his head. Sometimes we avoid pointing out sin because of what it will cost us!

5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet. 6 But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod. 7 Whereupon he promised with an oath to give her whatsoever she would ask. 8 And she, being before instructed of her mother, said, Give me here John Baptist’s head in a charger. 9 And the king was sorry: nevertheless for the oath’s sake, and them which sat with him at meat, he commanded it to be given her. 10 And he sent, and beheaded John in the prison. 11 And his head was brought in a charger, and given to the damsel: and she brought it to her mother.

     While Herod Antipas was content to let John languish in prison, his new wife Herodias was not (Mark 6:19-20). She waited her time, determined to rid herself of this constant prick of guilt. Having her daughter dance sensually for Herod was apparently all part of Herodias’ plot to have the Baptist killed. Herod tried to postpone John’s death, but she found a way to deprive him of that option, “Give me here and now the head of John the Baptist on a platter.” At some other time Herod could have agreed to John’s death but then delayed it indefinitely. But demanded in front of all his guests, Herod could not deny her request and still look kingly. He gave the wicked order.

     John’s head was brought to the murderers on a platter. What a vicious, bloodthirsty mother! No trace of the attractive feminine traits of sympathy, kindness and love. Guilt should stimulate one to repentance and righteousness, but sometimes it leads to angry attempts to remove the object causing the guilt. The reason many atheists are not content to let Christians live the Bible way is because the Gospel life is a constant reminder of their guilt. There is no other reason they should antagonize a people of peace and goodwill! Nothing in history has been so benevolent and blessed to a nation as the true Kingdom of God, yet atheists are sadistically antagonistic to her. They cannot stand her truth and righteousness because it is a constant reminder of their guilt before God.

12 And his disciples came, and took up the body, and buried it, and went and told Jesus. 13 When Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities. 14 And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.

     Did Jesus leave to escape Herod’s hand? Earlier when the Jews were plotting to kill Him, Jesus had also left quietly (Mat 12:14-15). Some of the mob were intent upon making Him their king (John 6:15) in the place of Herod, who had surely stirred their anger against Rome even more by killing the people’s prophet, John the Baptist (Luke 3:19-20). Herod even ventured that Jesus was John risen from the dead.

     See Mark’s account for added details about Jesus going into a private place with His disciples (Mark 6:30-33). The twelve had recently returned from their mission and Jesus wanted some time alone with them. This event apparently took place on the shores of Galilee near the town of Bethsaida (John 6:1; Luke 9:10). Jesus travelled in a boat, but near enough to land that the people could follow Him on foot. The boat passed by seashore villages and the crowd of followers continued to expand with people curious to see and hear Jesus again. By the time Jesus had landed on the shore, the multitude had grown to 5000 men plus women and children.

15 And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. 16 But Jesus said unto them, They need not depart; give ye them to eat. 17 And they say unto him, We have here but five loaves, and two fishes. 18 He said, Bring them hither to me. 19 And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude. 20 And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full. 21 And they that had eaten were about five thousand men, beside women and children.

     When the disciples saw that the sun had begun to decline, they advised Jesus to send the multitude away to look for food in the surrounding villages. Jesus however, saw the people as sheep without a shepherd (Mat 9:36) and He looked upon them with compassion. Their spiritual leaders had led them so poorly; now they were wandering about without direction or understanding. Mark says that He taught them many things that day (Mark 6:34), though none of the Gospels give record of what He said. Looking upon that great expectant multitude, Jesus told His disciples, They need not depart; give YE them to eat.

     The miracle of feeding the 5000 is found in all four Gospels. The parallel passages are in Luke 9:10-17, Mark 6:30-44 and John 6:5-14. Two of the Gospels (Matthew and Mark) record a separate miracle at which 4000 men were fed (Mark 8:1-9). By this we convinced that variances in the Gospel accounts are sometimes based in different events being related – the anointing of Jesus’ feet, for example. Skeptics have doubted this particular miracle more harshly than most other miracles that Jesus performed. And no wonder, for there is no possibility of sleight of hand tricks in it. To take five loaves of bread and multiply them unto feeding 5000 people requires “ex nihilo” creation. Only the Creator could work such a miracle.

     One person, at least, had thought to bring along a lunch: a lad who had five barley loaves and two small fishes (John 6:8-9). These weren’t loaves of bread such as we might have today, but were probably thin, cracker-style bread. Imagine the story this young boy told his friends for years to come! Jesus took his lunch that day and multiplied it into 5000 lunches. Maybe there were others in the multitude with a little food too, but here was one who was willing to share. The story of the boy David volunteering to fight Goliath comes to mind.

     The numbers in this account might teach us by their symbolic meanings elsewhere in the Word of God. Five is the number of God’s grace, two is the number of God’s choice and twelve is the number of God’s elect. God’s grace extended to those who He has chosen and who have accepted Him are transformed miraculously into the elect saints of God. In the next chapter, Jesus feeds four thousand men. See note on Mat 15:36 for a comparison of the symbolism in the two accounts.

     Perhaps there is symbolism also in the way Jesus takes the bread, blesses it and gives to His disciples who then distribute to the multitude. How shall they hear without a preacher? (Rom 10:13-15). The bread of life is available to all. More is left over than what was there at the beginning.

22 And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. 23 And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.

     We can only speculate why Jesus created this “alone” time for Himself, but it does speak to the importance of personal prayer and worship for all persons, maybe even more so for those in leadership positions. Notice that Jesus made sure His flock was cared for and that His workers were instructed for their task, and then He went up into a mountain apart to pray. It is a lesson for every pastor, minister and gospel worker that prayer and communion with God cannot be neglected.

     Jesus may have constrained His disciples to leave without Him in order to disrupt the plans of the people to take Him by force and make him a king (John 6:15). Even the disciples were expecting Jesus to rise to the political throne of Israel and break the yoke of Herod, who had just killed their prophet. But this was not in line with God’s mission for the Messiah, so Jesus avoided their plans by dividing them and then slipping away.

24 But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. 25 And in the fourth watch of the night Jesus went unto them, walking on the sea. 26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. 27 But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. 28 And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. 29 And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. 30 But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. 31 And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? 32 And when they were come into the ship, the wind ceased. 33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

     The parallel accounts are in Mark 6:47-51 and John 6:17-21. They are very similar except that Matthew alone describes Peter walking upon the water. The disciples had started out across the Sea of Galilee at dusk, toiling at the oars for most of the night before Jesus overtook them. The Romans divided the night into four watches:  the first watch was 6-9PM, the second was 9-12AM, the third was 12-3AM, and the fourth was 3-6AM. The Jews, on the other hand, seem to have divided the night into three watches of four hours each (Judges 7:19; 1Sam 11:11). It was early in the morning when Jesus came walking on the water and the disciple had been rowing a long time against a stiff wind.

     When they saw a figure on the water, the disciples thought it was a ghost. It seems that throughout history, men have thought that the spirits of the dead reappear in this world from time to time. Jesus did not identify Himself by name, but expected His disciples to recognize Him by voice (compare Acts 12:13-14). The disciples’ amazement quickly turned into a teaching lesson when Peter asked Jesus to help him walk on water too.

     How often is our own experience like Peter’s! We step forward with a little faith, but when difficulties arise and dangers threaten, then we become afraid. Lord, save me! we cry. Faith is so important for God to work in our lives and this example helps to define Biblical faith: Peter heard, believed, accepted and obeyed, but he failed to trust. Some theologians define faith as nothing more than believing, but that is far too simplistic for the Biblical examples in Heb 11, for instance. The opposite of faith is also multi-faceted: Ignorance/disinterest, Unbelief/doubting, Rejection/rebellion, Disobedience/pride and Fear/discouragement. “Unfaith” was the sin of the children of Israel in the desert (Heb 3:12). They heard God, but rejected, disobeyed and mistrusted Him (Mat 13:58). An important part of Biblical faith is trust (Pro 3:5) and that was Peter’s error upon seeing the storm. He heard, believed and obeyed, but he failed to trust and persevere in faith. He became fearful and began to doubt. Then God’s power on his behalf began to disappear.

     We wonder what to make of Peter’s question:  Lord, if it be thou… Did he doubt it was Christ? No, but perhaps his words reveal just a little insecurity, a faint doubt, “If it is You, and You are willing and able…” We as Christians tend to do the same:  “If it is Your will, then open the door.” When the door does open, we respond with an act of faith, perhaps with a little of Peter’s timidity too. We leave the safety of the boat and began to walk on the water! But then, feeling alone and threatened, we become distracted by the wind, the waves and the furious sea. Fears set in, worries about the future; we begin to waver – and suddenly we feel ourselves beginning to sink.

     Life’s problems will always deepen when we get distracted from the battle and focus on ourselves! Our feelings, our concerns, our worries, our doubts. These distractions just grow worse as we stop looking outward and upward. Remember that Christ is our Rock of refuge and He has invited us to cast our cares upon Him (1Pet 5:7).

     Little faith. The Greek gives the idea of a short-term faith that soon dies out. As long as we keep our eyes on Jesus we will not be distracted by fears and doubts! The actual idea of walking on water first occurred to Peter, it wasn’t a command of Christ. That detail is often true in the Christian experience. We have an idea, a daring plan to do something for the Kingdom. So we petition God and we see the signs that He is saying, “Yes, go do it.” Remember the example of Peter and do not retreat under fears and strifes! A good work begun for the Kingdom of Heaven is sure to attract the attention of that Wicked, who will do all in his power to discourage and trouble the once enthusiastic intentions of good men and women.

     The five aspects of faith must be present in the individual or else he does not possess a saving faith. Faith is the criteria by which God has chosen to redeem mankind (Eph 2:8), and it grows by stages (Rom 1:17; 2Pet 1:5) to maturity and completion (James 2:22; Eph 4:13; 1Thes 3:10). In its simplest definition, Faith is an active, unshakeable conviction to live by the Truth. The

• The five facets of the Faith (Rom 1:5; Jude 1:3) in the New Testament Scriptures:
  • Knowledge of the Truth (Rom 10:17; Mat 16:8; John 6:40).
  • Believing the Truth (John 6:29; Heb 11:6).
  • Acceptance of the Truth (Rom 10:9;).
  • Doing the Truth (Mat 7:24; Jam 1:23).
  • Persevering in the Truth, or trusting (Rom 2:7; Heb 10:22)

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• Greek variations of of pistis – faith:
  • apistia, n: faithlessness, disobedience
  • apisteo, v: unbelieving, disobey
  • apistos, adj: disbelieving, untrustworthy, heathen
  • pistis, n: trust, be persuaded
  • pisteuo, v: to trust, be convinced
  • pistikos, adj: trustworthy, authentic
  • pistos, adj: trustworthy, trusting
  • pistoo, v: to assure

34 And when they were gone over, they came into the land of Gennesaret. 35 And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; 36 And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.

     John says the disciples headed for Capernaum (John 6:17), while Mark says it was Bethsaida (Mark 6:45) in the land of Gennesaret (Mark 6:53). Bethsaida and Capernaum were just a few miles apart. Luke says the miracle of feeding the 5000 was near to Bethsaida (Luke 9:10). The miracles of chapter 9 had taken place in this region and Jesus was very well-received by the people there. The overflowing power of Christ is demonstrated by the sick being healed only by touching His clothes.

1 The same day went Jesus out of the house, and sat by the sea side. 2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.

     This was the Sea of Galilee, a freshwater sea that many of the Apostles knew well due to their occupations as fishermen. Capernaum, Jesus’ adopted hometown and the setting for this story, was built upon the northern shore. True to his custom, Matthew dedicates a sizable section to describe a new topic. In this case, he introduces the reader to the parables of Jesus. Besides relating seven consecutive parables accompanied by several interpretations, Matthew goes on to explain why Jesus spoke so often in parables and shows that this style of teaching was predicted by the prophets. 

     In order to be better heard, Jesus sat in a boat just off the shore and spoke to the multitude on land (see Luke 5:1; Mark 4:1).

3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched; and because they had no root, they withered away. 7 And some fell among thorns; and the thorns sprung up, and choked them: 8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. 9 Who hath ears to hear, let him hear.

     This is the first official parable recorded in the NT, although certain of His teachings in the Sermon on the Mount could be considered parables too (the beam and mote for example). A parable is a short story based on a simple human experience that teaches a deeper spiritual truth which might be difficult to describe in concrete terms. When interpreted, parables make a strong message and are more readily remembered than direct language. Nobody spoke in parables and figurative language more than Jesus did. And no wonder, for He had many deeply spiritual things to teach us, things that the human mind simply cannot understand without assistance. Jesus used parables, metaphors and similes to teach spiritual truths in a powerful and impressionable way that is not easily forgotten. Parables may be obscure to some listeners (Mat 13:13), but they are the best literary devices available to explain the mysteries of universe (Mat 13:34-35).

     The parable of the sower is found in each of the Synoptic Gospels in nearly identical form (Mark 4:1-20; Luke 8:4-15). It is the simple picture of a man walking through his pasture sowing seeds which spout up into plants. The multitude heard only the bare story, but later on Jesus interpreted it for His disciples (see Mat 13:18-23). The seven parables in this chapter can be sub-grouped into four and three. This is a common feature in figurative language of the Scriptures containing the number seven. Each of the parables describe an aspect or principle of the Kingdom of heaven.

10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.

     By speaking in parables, Jesus made it more difficult for His enemies to accuse Him of blasphemy, yet the true seeker would be able to understand. The scoffers, the selfish, the wicked and lazy however, were unable to see the spiritual message. This was Jesus’ standard practice throughout His ministry. He did not give the Gospel to those who were antagonistic to the Truth and He spoke in veiled language to the skeptical. In general, the Jews were completely closed to truth and the Gospel message, so “even that which they had was taken away” (Mat 13:12).

     The disciples were given to know the mysteries of the Kingdom because they had the qualities that Jesus required. And so He gave them even more knowledge and truth. The Jews were not granted to understand the Kingdom because they had not those qualities. And so He took away even what they did have. Generally speaking, the truths that Christ taught, or mysteries of the Kingdom, were not accepted by the intellectual person, the man in authority, or the rich man. Instead they were revealed to simple folk who were willing to listen and wanted to learn (see note on Mat 11:25). Jesus did not speak in parables simply to hide the truth, but to make the truth discernable only to those who are truly seeking it (see note on John 9:39). It is an approach that impels Man to a crossroads:  believe Christ and seek His truth, or reject Christ and ignore what He has said. It requires force of will, which is what He said in Mat 11:12.

14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see: and your ears, for they hear.

     The quote is from Isaiah 6:9-10, which Jesus explains and applies to His listeners. Many had closed their ears and eyes to the truth – they didn’t want to be converted. This we saw in previous chapters, where Jesus criticized the Pharisees for their rejection of His teaching and miracles. He even said that if His mighty works had been done in wicked Sodom, Tyre or Sidon, they would have repented long ago in sackcloth and ashes (Mat 11:21). This verse goes hand in glove with the parable of the Sower. The blessed eyes and ears are given to understand the mysteries of the Kingdom because they have prepared the soil of their hearts to receive the truth; the closed eyes and dull ears are not given to understand because they have not prepared the soil of their hearts.

     Hardened hearts are man’s responsibility, but yes, God leads Man to places and circumstances which require decisions to be made. Man’s unhealthy choices eventually create this dire condition of not wanting to hear, not wanting to believe, not wanting to be healed. While the Scriptures teach that God hardens some hearts and softens others, we know that He is entirely fair, righteous and just in all His ways. He does not send men to Hell, they choose Hell. The actions of God may be likened to the sun, whose heat will soften butter and melt ice, but will harden clay. The soil conditions of each man’s heart is in his own power, and the fires of events and circumstances that God brings into our lives will cause one heart to harden and another to soften.

     The parables goaded the sincere follower to seek Him more, to be more instructed in the ways of God and Christ’s Kingdom (Mat 13:52). On the other hand, they were a great excuse for the skeptics and scoffers to reject His teaching! They accomplished Jesus’ purpose well, for those who wanted to understand the mysteries of the Kingdom could, yet the “gross hearts” continued filthy still (Rev 22:11). It is as lesson for us today. May we be seekers and lovers of truth, else we also will be deceived by the arts of the Beast and False Prophet.

     While Jesus’ condemnation of the Pharisees was very true, it grieved Him to see the hardness of their hearts (Mark 3:5). They saw the withered hand miraculously restored, but refused to accept Him. Instead, they immediately conspired with the Herodians to kill Him! They seeing see not; and hearing hear not, neither do they understand. Clement of Alexandria comments: “Not as if the Lord caused the ignorance: for it were impious to think so. But He prophetically exposed this ignorance that existed in them, and intimated that they would not understand the things spoken.” Matthew quotes from the Septuagint version of the OT, which is why it does not read exactly the same in the English Bible.

     Jesus here quotes a prophecy of Esaias, the first occurrence of that word in the NT. Like the parables, Bible prophecies are often found in deeply veiled, figurative language. The reasons are similar: to hide the truth from the undeserving. God chose to interact with mankind by using faith as the means whereby Man might encounter Him. Therefore did He create Man with the ability to choose and chart his own course. Could not then God’s will and purpose be thwarted if mankind united to make sure His prophecies do not come to pass? Not if they are hidden in language such that only those who have chosen to follow Him in faith might understand! God is all-powerful and fully able to step into His creation and change the events of nature and world history, yet His plan of salvation by faith requires that He not exercise that power in overt and obvious ways. That which is seen and recognized by all men cannot be of faith. Calvinists might try to argue that this means God is not able to do any and all things, and they are right! God is not able to lie, sin or deceive. There is no reason that He cannot limit His powers if He so chooses to act within the parameters of salvation by faith. The Scriptures bear out that fact.

17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

     The prophets and righteous men of old had earnestly sought to understand the prophecies the Spirit had impressed upon them, but were made to understand that it was not for their time (1Pet 1:10-12). No wonder Jesus said the simple, uneducated disciples were blessed, for it was given that their eyes and ears should see and hear the good news that the prophets enquired and searched diligently to understand. Daniel in particular sought to comprehend the meaning of his last visions, but could not because they were sealed unto the end (Dan 12:9). Surely David and Isaiah also wished they could understand what the Spirit was intending as they were moved to write His words (2Pet 1:21).

     And we too are truly blessed, even beyond the disciples, for we have the entire Word of God in our hands. With it we may understand all the mysteries of the Kingdom! Perhaps not in full, for there are things concerning the future that is not given for us to know, yet we are deeply blessed by having God’s Word in our hands. These Holy Scriptures are able to make us wise unto salvation (2Tim 3:15).

18 Hear ye therefore the parable of the sower. 19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. 22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

     In this parable Jesus speaks of Himself as the Sower and the seed is the Word of God (Luke 8:11). As the Sower scatters abroad the precious Seed, it falls upon different types of soil, which represent the hearts and minds of Mankind. This parable illustrates the interaction of the Word of life with a person’s mind and will, and it does not seem a coincidence that it immediately follows the Pharisees’ rejection of Christ. Four groups of people are represented, but just one group is saved by Faith in the eternal Word which is Christ. Faith is hearing, believing, accepting, doing and persevering in the Truth (see Mat 14:31). The four groups parallel the Four Gospels and the four corners of the world, the seed is sown in all places. But, there are just two ways: the narrow way leading to life and the broad way leading to destruction (Mat 7:13-14). Here are the four groups:

1. The way side. This group are those who receive the Word into hard, unplowed ground where the seed lies exposed to the birds of the air. In figurative contexts, birds are often associated with evil spirits (Rev 18:2). These are people who have been convicted by the Truth and are weighing the cost. King Agrippa is an example (Act 26:27-29). Many more have similar unplowed hearts. While they have heard the message, they haven’t made a commitment to Christ. More work is needed to prepare their hearts! The seed of the Word lies on hard ground, but given some time and a little water it may sprout and grow, for the soil underneath is fine for growing things. Meanwhile however, the seed lies exposed to a wide range of dangers that make it almost certain to never sprout at all. A traveler may step on it, a bird may eat it at any time, intense heat or frost is liable to kill it, etc. So too the Word that falls on a hardened heart will likely die. “Wise” friends will persuade with fine arguments, carnal desires will exert their pressures. Hard soil just doesn’t grow crops. It must be broken up, plowed and tilled so that it can receive the Seed (Hos 10:12).
2. Stony places. The second group has heard the Word and are immediately attracted to its promises of eternal life, joy in the Spirit and fellowship of believers. They accept it joyfully, but without considering the cost of discipleship. Thinking the Christian life is easy and natural, they are unprepared when the way becomes difficult with trouble and persecution. Without firm root within themselves, they cannot withstand in the evil day (Eph 6:13). They soon give up and return to their old way of life. The members of this group begin as true Christians – they have tasted of the Word of life, have received it and have begun to do it – but failing to persevere, they are offended by some trouble or persecution and do not win the heavenly crown. The word offended in this context is noteworthy (its also in the same parable in Mark 4:17). A person may become offended by so many things, events within the church and persecutions from without. People may be offended by Jesus’ teaching (Mat 11:6), by His requirements and laws (John 6:61), by other Christians (Mat 24:10; 1Cor 8:13), by their own temptations (Mat 5:29-30) and by difficult trials that God allows in their lives. Many Christians fall from grace because they cannot overcome the hurtfulness of an offense against them. Notes: 1) many times the “offense” was unintentional or even a misunderstanding. 2) a truly humble person cannot be offended! Think long about that. 3) to be offended is to think too much of oneself; it is pride! Amazingly, many Christians think they have the right to feel offended. Never does the Bible teach such a thing. Offenses will come, and woe to him who commits the offense, but to take offense is not allowed. To forgive is the correct action.
3. Among the thorns. The third group is the deceived group. They profess to be Christians, but do not realize that they are no longer approved by God. Materialism, worldly lusts and selfish living have choked out the Word sown in their lives. They have become unfruitful and lost in many foolish pursuits. The Scriptures are filled with warnings that Christians must take much care to not fall into this sad condition. Only a God-sent, painful experience can jar people in this group into seeing their blind and naked condition (Rev 3:17).
4. Good ground. The last group are true Christians. They have received the Word into their hearts and have acted upon it. They evidence their standing by bringing forth fruit according to the measure of grace that God has given unto each one (Eph 4:7). As true servants in Christ’s kingdom, they use and invest their talents for its increase and goodwill. Finally, they trust in God and persevere through stormy, tempestuous seas. They will not be swayed from their commitment, even when they do not understand their trials nor feel that God is near. Though He slay me, they say, yet will I trust in Him (Job 13:15).

     Except for the heathen who have never heard the Gospel, each person falls into one of these categories. Those within the churches today are perhaps most susceptible to the third group, for the deceptions of the Beast and False Prophet are fearfully cunning and strong. Slowly, they begin to care more about the things of this world than the things of God. Demas is an example of such an one (compare Phm 1:24; 2Tim 4:10). As foolish as it sounds, many, many people believe the Gospel is true, but do not truly act upon that belief. Few will find the reward they really believe exists because they lack the will and the desire necessary to receive it. The parable of the sower is one tool the Christian can use to stir up the minds of the weak-hearted and feeble (Heb 12:12).

24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

     This second parable also uses the imagery of sowing seeds, but illustrates a different truth concerning the Kingdom of Heaven. The explanation of the parable, which is found only in Matthew’s Gospel, is given in Mat 13:36-43. See our notes there.

31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: 32 Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.

     The third parable of the chapter predicts the phenomenal growth of the Kingdom of Christ. It is found in each of the Synoptic Gospels (see Mark 4:31-32; Luke 13:18-21). The Kingdom began about 2000 years ago in Palestine, when a seed of grain fell into the ground and died (John 12:24). From that seed, a mighty tree took root and grew into the greatest, most powerful force the world has ever known. Nothing has influenced mankind more than Jesus Christ and His call to follow Him.

     God had foretold the tremendous rise of Christianity in prophecies of Old Testament prophets, who wrote in general terms of the Jewish nation (Is 2:1-4; Mic 4:1-4; Dan 2:44-45), for Israel is the mother of Christianity (Rev 12:1-6). Even powerful nations have been greatly affected by the might of the Kingdom of heaven. And conversely, its might has attracted much antagonism. The end-time era will see a terrible hostility of the world’s nations and religions against all things righteous and just, which will much turmoil, conflict and deception in the true churches of the Kingdom.

33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

     Many commentators equate the meaning of this parable with the previous one which illustrated the expansion of the Kingdom into all the world (Luke 13:21). Leaven however, is a symbol of sin in all parts of the Bible (Ex 12:8; Luke 12:1; 1Cor 5:6-7). It is my belief that this parable doesn’t repeat the former, but rather complements it by predicting the spread of sin and apostasy among the churches of Christianity. And given its position in the progression of parables in this chapter, this idea has much to favor it. The Sower going forth to sow, the wheat and tares growing together unto the judgment, and the mustard seed becoming a huge tree accurately describe the history of the Christian Church. An important detail is lacking which the parable of the leaven will supply, which is the eventual spread of apostasy and sin in the Kingdom (2Thes 2:3; Mark 8:38). Deception and apostasy are among the most frequent topics of the New Testament. We read warning after warning of false prophets and wolves among the sheep, and the end-time era will be characterized by unprecedented levels of apostasy (2Tim 3).

     A quote from Robertson will serve to illustrate the differences of interpretation on this parable: “Curiously enough some people deny that Jesus here likens the expanding power of the Kingdom of heaven to leaven, because, they say, leaven is the symbol of corruption. But the language of Jesus is not to be explained away by such exegetical jugglery. The devil is called like a lion by Peter and Jesus in Revelation is called the Lion of the Tribe of Judah.”

     I answer that “exegetical jugglery” is to assign an incongruous meaning to a symbolic term. Leaven is everywhere a symbol of sin. We cannot “understand the language of Jesus” if we don’t follow His definitions. After all, He is the Author of the Bible. The proper exegetical hermeneutic is to allow the Scriptures to provide the interpretation, and the overwhelming (indeed, universal) support of Bible is that leaven is a symbol of sin, wickedness and improper doctrine (Mat 16:6). Robertson’s example of Jesus and Satan both being likened to a lion illustrates his miserable understanding of symbolic language in the Bible. The lion does not represent both Christ and Satan, but rather an aspect of character that each happens to have. In the Scriptures, a lion is everywhere a symbol of power and strength (2Sam 23:20; Pro 19:12; 28:1; 1Chr 12:8). Christ and Satan are likened to lions on account of this shared characteristic, yet one describes an evil character and the other a good character. Likewise, Jesus is called the Lamb of God, but Satan’s henchman is also said to resemble a lamb (Rev 13:11). With only a few exceptions, deity is never directly symbolized in the Bible; instead, a particular feature of deity is the object represented.

     Leaven works quickly, quietly and sight unseen as it spreads throughout a loaf of bread. This is much more descriptive of the surreptitious work of the Devil than of the work of the conquering Church of Christ! Understanding leaven to be a type of sin and corruption fits the details and context of this parable and also matches the symbolic meaning of leaven in the Scriptures (1Cor 5:6). Many of the parables describe the Kingdom as mixed with with impurities (the Tares, the Net, Ten Virgins, the Sheep and Goats, etc). The Church, on the other hand, is presented as the pure, spotless, redeemed, unblemished Bride of the Lamb.

     Three measures of meal. Those who interpret this parable to be illustrating the spread of Christianity have no good explanation for this detail, but we who understand it to be illustrating the sinister spread of wickedness see the three measures as representing the three dispensations, each of which are destined to end because of the overspreading of iniquity. Additionally, a woman is a common symbol for the Church and in this case would answer to the wicked woman of Rev 17 who represents the harlot-church of the end-time.

34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: 35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.

     Returning to the theme of Mat 13:11-17, Matthew explains further why Jesus spoke in parables. If even earthly things be difficult to understand, how much more difficult to understand heavenly things (John 3:12). And many of the parables teach of heavenly things, things that the human mind can hardly grasp because they are beyond our realm. The teacher must describe them in human language by using analogies and comparisons rather than literal observations.

     Things kept secret from the foundation of the world. From before the beginning, the plan of God included the death of His Son (Rev 13:8). He knew that Mankind would sin and corrupt their way upon the earth, yet He created the Universe and Man to live in it. Why? This and many other truths and events were kept hidden from the prophets of old (Mat 13:17), and even now some parts are but dimly understood. The apostle Paul alludes to these mysteries on several occasions (Col 1:26; 1Cor 2:7; Rom 16:25).

     The New Testament is the revelation of God’s plan and purpose for mankind. It is a book that explains secrets! Soothsayers all through history (like Joseph Smith) have claimed to have received a further, more detailed revelation. This too was predicted and careful warnings were given that the people of God be on constant alert so that they are not deceived (Mat 24:5, 11, 24). Truth is found by logic and revelation, with revelation being the ultimate, absolute truth. Truth discovered by man’s logic and wisdom may be flawed, but revealed truth is infallible because it originates in God (1Cor 1:25; 3:19).

36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. 37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; 39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.

     The first parable of this chapter (the Sower) described four ways Mankind responds after hearing the Gospel message. This second parable (the wheat and tares) continued the story by describing the good seed growing and reaching the time of harvest. It also predicted that there will be false brethren in the Kingdom of heaven that appear to be Christians but are finally revealed to be imposters. Tares sprang up early among the churches of the Kingdom. Just fifty years after Jesus’ death, five of the seven churches of Revelation were in imminent danger of being disowned by Christ.

     Why does Christ’s kingdom have imposters and wicked men within it? Is the Gospel of the Kingdom flawed? This parable answers those questions. Jesus sowed only good seed at the beginning, but the Devil, ever attempting to corrupt God’s creation, comes against the churches of Christ with all fury of wickedness. It is impossible for men to judge who is truly a member of Christ’s kingdom, for they cannot see the heart as God can. But the day will come when all will be revealed. Then the imposters will be exposed and judged for their iniquities.

     The tares (or “darnel” according to scholars) are plants that look like wheat and even produce grain that resembles the wheat grain. Early on, tares are virtually indistinguishable from real wheat plants, but as they mature the difference becomes obvious, for the grain of the tares is black and unfit to eat. Wherefore by their fruits ye shall know them (Mat 7:20), Jesus said in speaking of false prophets. The wheat and tares growing together is a picture of the Kingdom in its earth-bound form (the field is the world, Mat 13:38). There are many who profess the name of Christ and sit on church pews on Sundays, but not all are good-fruited Christians! Outwardly, they look like wheat perhaps, but at the end their fruit will be exposed for all to see (Mat 7:22-23). Since the true marks of ciitzenship can only be seen within human hearts (Luke 17:21), the good and the bad may not be readily noticed by others. The parable of the Wheat and Tares illustrates the two perspectives of the churches of Christ: man sees the visible, professing Church, but God looks on the heart and knows each name that is truly His (Rev 3:4). 

     This parable does not imply that churches should consciously allow the good and bad among their members, but that many times the bad walks among them in disguise. The time will come when the bad will be revealed and exposed. Some men’s sins are open beforehand, while others conceal their wickedness until the judgment (1Tim 5:24). The church can only judge that which it knows to be contrary to sound doctrine (1Cor 5). Several expressions in this parable stand out:

• The good seed is sowed by the Son of man. It grows up into a plant which yields good fruit in abundance.
• The Enemy, the Devil sows the bad seed. The Greek word is diabolos, which is also used in reference to the human character trait of slander, lying and backbiting (1Tim 3:11, 2Tim 3:3; Tit 2:3). Those are favorite ways in which the Devil sows tares.
• While men slept. Isn’t that so aptly descriptive of why and when wickedness is sown in the church? Good men were not awake to the danger.
• The harvest and the reapers. At the end of the world, the Son of man will send forth His angels and they shall separate the good from the bad.
• The furnace of fire, and the Kingdom of the Father. These are the two future states which each soul of man will experience for eternity.
• He who hath ears to hear, let him hear. Let him take heed and let him prepare his heart so that the planted seed will grow and bear fruit (Mat 13:23).

41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;

     Jesus’ explanation of this parable is extremely clear, yet various eschatologies have re-shaped it drastically to fit their ideas. Preterists, in particular, have proposed an illogical and erroneous interpretation of this parable as support for their radical idea that the Second Coming of Christ has already taken place back at the destruction of Jerusalem in AD 70. They say that when Jesus said, the end of the world (v39), He meant the end of the Jewish age, which would mean that the Son of man’s coming in verse 41 refers to the destruction of Jerusalem in AD 70. This interpretation is obviously forced upon the passage and its fallacy is readily apparent. Did the mighty Kingdom which the Son came to preach actually end in AD 70? Moreover, the Preterist idea here directly contradicts their own theory, as we shall see.

     Preterists attempt to support their specious interpretation by narrowly defining the meaning of the Greek word aion (translated “world” in the KJV and “age” in the NIV). They argue that if Jesus was truly referring to the end of the world, He would have used kosmos. A brief word study however, will show that the two Greek words are often used interchangeably. In 1Cor 1:20 for instance, both words appear in identical meanings. In fact, the close interplay between aion and kosmos can be seen in this very parable. The field is the kosmos, Jesus declares, and the harvest is the end of the aion (Mat 13:38-39). Here the two meanings must be essentially the same. You can’t put one in the Jewish age and the other in a different age. True, aion does carry the sense of time and kosmos does not, so perhaps the kosmos describes more the physical, tangible world, while aion implies a time or age of the world, but the two must refer to the same era. In our language, “the end of the world” means both “the end of time” and “the end of the universe,” so it doesn’t matter which word Jesus used. The most damaging proof against the Preterist view is that Jesus uses this identical Greek expression later:  Lo, I am with you alway, even unto the end of the world (aion). If this phrase means the end of the Jewish age as Preterists insist, then Jesus promised to be with His people only until AD 70.

     Determining the meaning of aion is not necessary to fixing the time of the harvest! The context and content are eminently able to do that for us. Jesus gave this parable to describe His Kingdom (not the Jewish one). He explains the gathering of the good wheat at the end of His Kingdom (not the Jewish one). It is so clear. But for those with ulterior motives, finding the truth is secondary to advancing a particular doctrine. For these, no proof or argument is sufficient to change their beliefs. To illustrate that further, I offer the following evidence. Preterists say the harvest in v39 refers to the end of the Jewish age. They also say that Christ’s Kingdom did not begin until after the destruction of Jerusalem in AD 70, which is required to reconcile the numerous Scriptures describing the end of the world. Yet the Parable of the Tares wrecks that scheme completely, for it describes the end of the age as occurring within Christ’s Kingdom. Actually, Christ’s Kingdom truly began immediately after His death and resurrection, when He ascended into heaven and took His seat upon His heavenly throne (1Cor 15:24), for His Kingdom is not based on earth but in heaven. The message of Jesus and His disciples was that the Kingdom of heaven is at hand (Mat 10:7).

     The Preterist idea that the end of the world refers to the end of the Jewish age contradicts Jesus, for His parable explains the Kingdom of Heaven (Mat 13:24), which is a common euphemism for the New Covenant, not the Jewish Covenant. At the end of the world, the wicked are cast into a furnace of fire and the righteous shall shine in the Kingdom of their Father. This is restated a few verses later in the Parable of the Net (Mat 13:47-50), where again the end of the world takes place during the time of the Kingdom of Heaven, not the time of the Jewish kingdom (Mat 21:43). The transformation of Christ’s kingdom into the Father’s kingdom can also be seen in other passages (1Cor 15:24; Rev 11:15). These verses cannot fit the Preterist view that Christ’s Kingdom began in AD 70, for Jesus is clearly describing the passing of His earth-bound kingdom at the end of the world to the heavenly Father’s eternal kingdom (Mat 26:29). The idea that the end of the world refers to the Jewish age cannot remotely be reconciled with an honest reading of the Scriptures. The house of Preterism must fall to the ground.

42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

     The last two verses of Jesus’ interpretation of the Parable of the Tares are focused on the two final states of Eternity. The furnace of fire is a reference to eternal hell (Mark 9:43-44; Rev 19:20; 20:10), and the Kingdom of their Father is a reference to heaven. Jesus talked more about the horrors of hell than the rest of the NT writers put together. Today however, hell is a topic that few preachers dare to speak about. People are offended by it. Christians shouldn’t scare people into heaven, they say. Nonsense. Fear of punishment is the natural instinct parents use to teach their children. Moral government is based on it. From the beginning, hell was intended as a deterrent to committing wickedness and crimes against God. If it is a fearful thing to fall into the hands of an angry God (Heb 10:31), then by all means let us speak of hell in the most fearful way possible so that some may escape (Luke 21:36; Rom 2:3; Heb 12:25). If the Master described in graphic detail the horrors of hell, then His servants should not be ashamed to do so.

     The Kingdom of the Father is a reference to the future, eternal state of glory with Christ in the heavens (Mat 25:34; 26:29). The Kingdom of Christ and the Kingdom of God are more general terms that encompass both the earth-bound Kingdom and the future one (Dan 7:14). The apostle Paul alludes to the passing of the Kingdom of Christ to the Kingdom of the Father at the end of the Age in 1Cor 15:24. The righteous shining as the sun forever expresses the glory of Eternity with Christ (see Dan 12:3).

44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

     This parable illustrates the worth of becoming a citizen in the Kingdom and the cost that you are required to pay in order to enter therein. Salvation is free in that it is open to all and attainable by every person. Nobody is excluded because of personal insufficiency. But salvation is also expensive in that it will cost a person everything he owns. It is an all or nothing proposition. You can’t invest a little in the Kingdom to “play it safe” and invest also in the pleasure of this world. Jesus wants all of our hearts and lives, not a portion of it. The Apostle Paul’s testimony goes well with these verses (Php 3:7-8). Many less well-known men have followed in his steps.

     The Gospel is a treasure, yet many in America cast it away, and others in foreign countries do not even know it exists. Let us send forth laborers into the harvest so that others too may own it and be blessed by it. Some commentators propose that the treasure hid in the field is a reference to the Holy Scriptures. I see it representing the whole mystery of man’s salvation (Eph 6:19; Col 1:26), which certainly includes the Word of Truth, but also includes Christ, in whom are hid all the treasures of wisdom and knowledge (Col 2:3).

45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: 46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it.

     In this parable, the seeker becomes the primary object of the illustration. The merchant man goes out on a mission to acquire a string of the best pearls money can buy. During his quest, he suddenly finds a single pearl that dazzles him far more than all the rest he has seen. It is beautiful, rare and extremely valuable. It so captures his attention that he is determined to own that pearl for himself, even though he realizes that the price of this one pearl will cost every penny he owns. But the pearl is worth it, the merchant man must have it, and so he sells every possession he has to buy that pearl so that he can call it his.

     Most would call this man a fool. Sell everything to own a single pearl? Give up your house, your car, your life, and follow Christ? The world might call such a person insane, but the spiritually astute will call him “wise.”

47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: 48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, 50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

     The parable of the Net is found only in Matthew’s gospel and seems to complement the parable of the Tares. The sea is the world and the net is the Gospel. The good and bad fish are the souls drawn into the Kingdom during the Age of Grace, and the separation is the judgment at the end of the world. The parable of the wheat and tares illustrated that there are pretenders and hypocrites in the Kingdom whose wickedness is not immediately evident, but the good and bad fish in the Net seems to illustrate the evidently wicked which profess the name of Christ. The Roman Catholic inquisition with its torture and killing is an historical example, while blatant sins like adultery and homosexuality are contemporary problems in the nominal churches of Christ.

     This parable illustrates that the visible Kingdom is not entirely pure and holy, but that God knows the truly good and will separate and purge His Kingdom of anything and everyone that is offensive at the end of the Age. As David said, sometimes it seems that the evil prosper, but their day of reckoning is coming, and they will be certainly and eternally cast into the furnace of fire. Christ and His angels will come in flaming fire to sever the wicked from among the just, and then He will be admired by all who believe (2Thes 1:7-10). The Greek word sever is the same word translated separate and divideth in Mat 25:32.

51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord. 52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

     After giving seven parables in succession, Jesus explains to His disciples how to use them. The able scribe, or Kingdom ambassador, must first understand the meanings and truths of these parables. Then he will employ them in teaching others the mysteries of the Kingdom. The Scriptures are an amazing, precious, wonderful treasure, filled with things new and old. The Old Testament is a history of God’s interaction with Mankind containing many examples and lessons that are useful today (1Cor 10:11), and the New communicates God’s will and purposes in creating a people for His name (Acts 15:14). The parables of Christ are powerful tools to help sincere truthseekers to find the Light. See my note for 1Peter 1:12.

53 And it came to pass, that when Jesus had finished these parables, he departed thence. 54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? 55 Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? 56 And his sisters, are they not all with us? Whence then hath this man all these things? 57 And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.

     The town of Nazareth in the region of Galilee was Jesus’ own country, but with the beginning of His ministry came a transition of residence to the homes of His disciples in Capernaum. This move seems to have been occasioned by His hometown people rejecting Him. Read Luke 4:16-31, which describes His countrymen trying to stone Him. The Nazarenes must have been exceedingly dense people to not accept Jesus as the Messiah of God, for they readily recognized that Jesus had wisdom and power far exceeding anything He could have learned in their village. They had seen Him grow up and knew His father, mother, brothers and sisters. Whence then hath this man all these things?  Somehow, they failed to connect His supernatural power and divine wisdom with God. They were offended in Him. Evidently they expected the Messiah to ascend to the Israelite throne from some highly influential family, while Jesus’ family was simple, poor and common. Jesus had not even a place where to lay His head (Mat 8:20). Could this really be the Messiah? Even today, many are offended in Him for some reason or another.

     Some have tried to connect the names of Jesus’ brothers with certain names in the lists of the Apostles. Others are sure that they were not true brothers, but cousins and relatives. Given the general antagonism of His family (Mark 3:31-35), that does not seem likely (see JFB).

58 And he did not many mighty works there because of their unbelief.

     Jesus did not work many mighty miracles in His hometown because the people there categorically rejected Him. They knew Him personally and in spite of His miracles, they could not believe that He was the Messiah. He marvelled because of their unbelief (Mark 6:4-6). This happened in Gadara too, where the people begged Him to leave their coast. In Galilee, crowds came to hear Him, but in Nazareth they avoided Him. His only opportunity to speak was in the synagogue, where He was scandalized by doubters. Jesus did not impose Himself upon them, and even today He is looking for sincere, humble seekers of the truth.

     Some say that Jesus could not do miracles in Nazareth because the sick lacked sufficient faith that He could heal them. Yet on many occasions Jesus healed peremptorily, and in the case of the paralytic He healed on account of the faith of the sick man’s friends (Mark 2:5). Peter healed the blind man who was only asking for a few coins. Works of divine power are not contingent upon a man’s faith, although God may choose to act when special faith is displayed. The Nazarenes did not.

1 At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. 2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.

     This chapter relates several criticisms the Jews threw at Christ concerning His new Kingdom. The first criticism involved the law of the Sabbath. Luke specifies that this was the second sabbath after the first (Luke 6:1), which many think is a reference to the week of the Passover. The first day of the feast of Unleavened Bread (sometimes called the Passover) was fixed to be the 15th Nisan and that day was to be a holy Sabbath day regardless of whether it fell upon a Saturday or not. The second sabbath after the first would be the normal sabbath which followed that first sabbath of 15 Nisan. In the year that Jesus died, the normal sabbath fell exactly upon 15th Nisan. The coincidence of the two sabbaths upon the same day made it a high day. (John 19:31). The second sabbath after the first was important in the Judaic religion because it was fixed the beginning of the mandated countdown of seven sabbaths unto the feast of Pentecost.

     Though the KJV says corn, it was probably barley. The Greek word means simply “grain.” The disciples were hungry because they were poor and this Sabbath day found them eating raw grain from a field as they walked to synagogue perhaps. The Pharisees charged that the disciples had broken the Sabbath by “harvesting grain” on that day.

3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4 How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?

     David was held by the Jews in highest esteem, so Jesus’ argument could not be easily dismissed. The shewbread was a sacred bread made once a week which was placed in the Temple. The Law specified that only the priests were permitted to eat it. In a time of great need however, David asked the priest to give him this bread, probably on the sabbath day (1Sam 21:1-7), for the Law commanded that the old bread in the holy place be replaced with fresh bread each sabbath (Ex 24:5-9). The priest would have given David the one-week old shewbread he had just removed from the Holy Place.

     Now, if David was held innocent although having eaten holy shewbread on the sabbath day, how can the disciples possibly be held guilty for eating kernels of grain on the sabbath?

5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? 6 But I say unto you, That in this place is one greater than the temple.

     The duties of the priests required them to work on the sabbath – killing and butchering lambs, kindling fires, offering sacrifices, etc. In a sense, there was no Sabbath for the Temple priests, for they did not follow that law. This fact shows that the Temple and its work were more important than the law of the Sabbath. Yet, something greater than the Temple itself was then present in Israel – the very Lord of the Temple. Was it not appropriate then, that His “priests” attend Him on the Sabbath?

     By proclaiming Himself to be greater than the Temple, in effect Jesus was saying that He was God, for the Temple was the dwelling place of God. See a similar declaration later in this chapter (Mat 12:41-42). This was the basis for the the unbelieving Pharisees to hold counsel against Him, how they might kill Him (v14).

7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.

     Jesus had given the Pharisees some homework to do in Mat 9:13, when He told them to learn what their prophet Hosea meant when he wrote those words some 500 years earlier (see Hos 6:6). The Old Covenant had many ceremonial laws, but God’s real interest was man’s heart. The prophet Micah understood this clearly when he contrasted mercy (the law of love) with sacrifice: Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before Him with burnt offerings, with calves of a year old? Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? (Mic 6:6-8).

     The Pharisees had not learned mercy and integrity from Hosea and Micah. They were thoroughly guilty of rigidly enforcing sacrifice, ritual and burdensome rules while neglecting the greater works of justice, mercy and humbly worshipping God. The OT sacrifices and rituals were meant to stimulate these greater spiritual fruits, but they had become the end rather than the means. May we learn a lesson from their sad behavior.

     Ye would not have condemned the guiltless. The Pharisees, in accordance with their legalistic judgment, condemned the disciples for breaking the Law of the Sabbath, but according to Christ they had not broken that Law.

8 For the Son of man is Lord even of the sabbath day.

     If the Father has delivered all things to the Son (Mat 11:27), then the Son has the authority to set the rules of the Law. A greater than the temple and a greater than the Sabbath was present, indeed the very One who had designed them both. The fourth commandment of the decalogue is to remember the Sabbath (seventh) day to keep it holy (Ex 20:8). The Ten Commandments are fundamentals of God’s unchanging moral law, which is repeated in the New Testament. Under the New Covenant, the Lord’s Day (Rev 1:10), is the seventh day we reserve to worship the God of heaven and His Son, Jesus Christ.

     Actually, Jesus was not challenging the law of the Sabbath, but the Jews’ relatively new interpretation of that law. The Pharisees had added an immense burden of exceedingly strict regulations to this commandment. They had formulated a long, detailed list of what could and could not be done on the Sabbath. Jesus was not impressed with these additions to the Law. While Jesus and His disciples kept the Law of the Pharisees (Mat 23:1-4), on several occasions He exposed their poor and arbitrary applications that often went counter to other laws of the Old Testament. In the Pharisees’ judgment, to pick grain and eat it as one walked along was violating the Sabbath. The disciples were plainly doing servile work (Lev 23:7)! Jesus however, says they were guiltless in this matter (v7). The Law said you could pluck the ears with thine hand while passing through a field (Deut 23:25), but according to the Pharisaical interpretation that could not be done on a Sabbath.

     It is a lesson for churches today that to ignore or misunderstanding the spirit and intent of a divine commandment is an error with consequences. The Pharisees held so rigidly to their form of the sabbath law that they missed its blessing entirely. It grew into a giant burden that killed the spiritual meaning for which it had been created.

Alexander Bruce writes: “This difference between Christ’s mode of regarding the Sabbath and the pharisaic involves of necessity a corresponding difference in the spirit and the details of its observance. Take Christ’s view, and your principle becomes: That is the best way of observing the Sabbath which is most conducive to man’s physical and spiritual well-being-in other words, which is best for his body and for his soul; and in the light of this principle, you will keep the holy day in a spirit of intelligent joy and thankfulness to God the Creator for His gracious consideration towards His creatures. Take the pharisaic view, and your principle of observance becomes: He best keeps the Sabbath who goes greatest lengths in mere abstinence from any thing that can be construed into labor, irrespective of the effect of this abstinence either on his own well-being or on that of others. In short, we land in the silly, senseless minuteness of a rabbinical legislation, which sees in such an act as that of the disciples plucking and rubbing the ears of corn, or that of the healed man who carried his bed home on his shoulders, or that of one who should walk a greater distance than two thousand cubits, or three-fourths of a mile, on a Sabbath, a heinous offence against the fourth commandment and its Author.”  (The Training of the Twelve)

The following article is complementary to the topic.

9 And when he was departed thence, he went into their synagogue: 10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. 11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. 13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.

     This account is a further example of the Pharisees’ extreme legalism, for it shows just how little they sought for the real spirit of the Law of God. How could healing a withered hand on the sabbath possibly be construed as servile work? Just speaking the word violated their sabbath-laws! Yet unwittingly, they testify to the skeptic even today that Jesus’ miracles were truly great works of healing and not just empty words and sleight of hand.

     This occasion is one of the few times the Gospels note Jesus’ emotions. Being grieved at the hardness of their hearts, Jesus looked about Him with anger (Mark 3:5). It did not bother the Pharisees that a suffering man must continue in that condition so that their man-made rules concerning the sabbath would not be broken. It did bother Jesus. See the parallel passages in Mark 3:1-6 and Luke 6:6-11.

14 Then the Pharisees went out, and held a council against him, how they might destroy him.

     The Jews had so hardened their hearts to the truth that they were filled with madness, and went out plotting how they might destroy Him (Luke 6:11; John 5:18). Their hardened hearts were entirely unmoved by this beautiful miracle of healing a poor, lame person! They provide a perfect example of Jesus’ words, that false prophets are discovered by examining their fruit (Mat 7:16). A true prophet does not do bad things, but a false prophet does – maybe not always and on every occasion, but often enough to betray himself to the wise follower of Christ. The contrast between Jesus and the Jewish leaders as true and false prophets is notably evident in this account.

     When men continue to resist the truth, a point is reached where even hearing it will fill them with madness and they will do all in their power to destroy it. Witness the present attacks of the intellectual and societal world against Christianity. These self-appointed shamans of society and philosophy are filled with madness against Christ and Christianity. They will not be content until they have purged America of any mention of God. They hold council against Him, conniving new ways to destroy His laws and His Word of Truth.

15 But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; 16 And charged them that they should not make him known: 17 That it might be fulfilled which was spoken by Esaias the prophet, saying,

     Here again Jesus asked the healed not to testify that He was the Messiah (see note on Mat 8:4). The Jews were plotting to kill Him and the multitudes were trying to make Him their king, but Jesus was dedicated to performing the strange work (Is 28:21) for which He had been sent. And that required walking a careful path. The parallel passage in Mark 3:7-12 adds some interesting details.

     Matthew further notes that this attitude of Jesus fulfilled the Messianic prophecy of Is 42:1-4. Jesus did not argue with the Jews about their erroneous ideas of the sabbath law, but left quietly. He did not seek the praise and recognition of the masses, nor did He call them to revolt in the streets. Instead, He withdrew Himself from thence. It was not yet His hour (John 8:20).

18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.

     In this prophecy, God is speaking to the world in general. “Behold, take note of the Servant that I have chosen to proclaim My truth to the nations.” Although the Son of God, He took upon Him the form of a servant (Php 2:7) to do the will of the Father (John 5:30). The Greek words for “servant” in these two passages are different. In Matthew the word is pais, which also means a young boy (see Luke 2:43), while Paul’s word is doulos, a bond-servant. God calls Jesus, My Beloved.

     Isaiah describes God with a spirit and soul, and His Servant is a man with the Spirit of God in Him who would shew judgment to the Gentiles (Is 42:1). Though the Jews did not understand it yet, this is a clear prophecy that the Messiah’s laws and precepts would be proclaimed in Israel and beyond, in every nation under heaven. Isaiah concludes, He shall not fail nor be discouraged till He have set judgment in the earth, and the isles shall wait for His law (Is 42:4). The mission of the Messiah was not complete until Peter, as Christ’s chosen instrument, opened the door of salvation to all people.

19 He shall not strive, nor cry; neither shall any man hear his voice in the streets.

     Jesus did not come as a fiery leader of the people. He was not actively in the streets, gathering followers with provocative speeches of rebellion and violence. True, His miracles and teaching always drew huge crowds of admirers, but every time He would quietly remove Himself and travel on to a new place. That is exactly the picture of this prophecy, but the Jews and even the disciples, simply did not understand. They had been taught to believe that their Messiah would be a powerful political leader (like David) who would return Israel to her former glory days as chief among the nations.

     Isaiah however, often described a humble and gentle Servant (Is 53:7), a Man with no pretensions to leadership nor aspirations for fame and power. And Jesus Himself expressed the same: I am meek and lowly in heart (Mat 11:29). These characteristics caused great confusion, even among His sincere and God-fearing followers, as they tried to mold Jesus the Nazarene into the Messiah they had developed in their minds. No less than John the Baptist even expressed doubts as to whether He was the Messiah (Mat 11:2-3).

20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.

     As if to dispel any doubts concerning the prophecy of the Messiah proclaiming judgment to the Gentiles, the Scriptures give a further testimony of His overwhelming kindness, mercy and gentleness. He is a King, but meek (Mat 21:5) and moved with compassion (Mat 14:14). He is peaceable and filled with love and understanding. He will not crush even the lowest ember of faith, nor will He answer with violence the vitriolic attacks of His enemies.

     A bruised reed, perhaps meaning a tender young plant, signifies a life that could be easily crushed. Smoking flax, perhaps the wick of an oil-lamp, signifies the same – a low, flickering flame that is in imminent danger of being snuffed out by the slightest breeze. These poetic figures are applied to the human soul and spirit so delicately contained in the innermost parts of a human being. Isaiah 35:1-10 describes the joy of those who recognize and accept Jesus as the Messiah. Come unto Me…and ye shall find rest unto your souls.

     Judgment unto victory. The culmination of Jesus’ earthly ministry was the destruction of him that had the power of death (Heb 2:14). This great victory over Satan came by way of judging the prince of this world and casting him from his place of power (John 12:31; 16:11). A few verses later, Jesus will speak allegorically of that event (v29).

21 And in his name shall the Gentiles trust.

     It wasn’t until after His death that was this prophecy realized. The extension of salvation to the Gentiles was the greatest event of the Gospel (not counting Jesus’ death and resurrection), yet it was actually enacted and nourished by His disciples several years after His death. It is one of the greater works that Jesus prophesied His followers would perform after He returned to His heavenly Father (John 14:12). Today, throughout all nations of the world there are followers of Christ, men and women who trust in the name of Jesus for salvation. What began as a Jewish religion, has grown into a great mountain of Gentile believers that has filled the whole earth (Dan 2:35). Jews by birth are astonishingly critical of this peerless religion, even though it was begun by their own greatest prophet and is contained prophetically and typologically in all of their own sacred Scriptures! The times of the Gentiles (Luke 21:24) will continue until the Second Coming of Christ at the end of the world.

22 Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. 23 And all the people were amazed, and said, Is not this the son of David?

     This man was possessed of a demon which made him blind and unable to talk, but when Jesus cast out the demon the man was able to see and speak (see Luke 11:14). The miracle amazed the multitude, who looked to their recently arrived leaders from Jerusalem (Mark 3:22) and asked, Is not this the son of David? The envious and self-righteous Pharisees however, answered in unthinkable blasphemy: “This fellow casts out demons by the power of Satan.” Or as Mark’s gospel, “He hath Beelzebub – He is demon-possessed – He hath an unclean spirit ” (Mark 3:22; 3:30).

     In this case, the man’s physical sickness was attributed to the work of demons. See note on Mat 8:28 for thoughts on demon-possession. Perhaps there is a typological lesson in this miracle which is coupled to Isaiah’s prophecy of the Gentiles trusting also in the name of the Messiah. For long centuries the Gentile world was blind, dumb and possessed by devils, but the Gospel of Christ came and so miraculously healed them that all the people were amazed. The Jews however, deny Jesus Christ as their Messiah even down to the present day.

24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.

     The parallel passages are found in Mark 3:22-30 and Luke 11:15-20. The unbelieving Pharisees were in an impossible situation. They must either accept Jesus’ wonderful power and acknowledge Him as the Messiah, or find some excuse for rejecting Him. Yet, that an amazing miracle had just taken place they could not deny, for they had just witnessed a work of power beyond the abilities of any man. But to accept this man as their Messiah they could never do, for they were children of Satan (John 8:44). So they took the low option and attributed His powers to the Beelzebub, or Satan. It is a ridiculous charge and Jesus goes on to demolish their argument. Beelzebub is simply another name for Satan and is transliterated from the Hebrew language (Mat 10:25; Mark 3:22).

25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. 28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

     Any Kingdom must be united in goal and action. If the works of Christ overthrow the kingdom of Satan, it is certain that He is not of that kingdom! Even this clear fact did not change the Pharisees’ opinion of Him, for they had already determined to reject and disbelieve the works of Jesus Christ, no matter how powerful, good and holy they might be.

     By whom do your children cast them out? After showing the absurdity of Satan casting out Satan, Jesus goes on to utterly destroy the Jews’ argument, for they too professed to be able to cast out demons: He points out, “If by casting out demons one is a Satan-follower, then you must be satanists too!” The reasoning is inescapable. How foolish to think that Satan would give a man special power to be used against him.

     The plain and obvious could not be ignored. Jesus’ words were powerful and theirs were feeble grasping after the wind. They cannot deny that He did indeed cast out the demons, so they say that His power comes from evil rather than good. Read what happened to some vagabond Jews who thought to cast out demons without having the Spirit of God in Acts 19:13-16. After Jesus proved the logic of the Pharisees to be in error, He firmly planted the conclusion that must follow: that the Kingdom of God has come unto you. They ignored Him.

29 Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.

     After exposing the fallacy of the Pharisees’ charge that He was on Satan’s side, Jesus explains the real way Satan is defeated. His words are prophetic, albeit hidden in a simple parable until the day that it could be known. Satan is the strong man and Christ is the One who will bind him, enter his house and spoil his goods. This of course, happened with the death and resurrection of the Son of God. Only a greater power can defeat the strong man, that is what Jesus is telling the Pharisees. Satan is the prince and power of the air (Eph 2:2) and goes about as a roaring lion (1Pet 5:8); he is the anointed cherub created in the holy mountain of God (Eze 28:14). There is only one power stronger than he and that is the very God who has cast him out of heaven with a spectacular victory over sin and death (Rev 12:7-9). The Synoptics give this account similarly, using only slightly different language (Mark 3:27; Luke 11:21-22).

     The tremendous spiritual victory that Christ achieved over Satan when He overcame death and rose victorious from the grave is the greatest, most important event in the salvation of Mankind. For a time, Satan rejoiced when he saw the Son of God crucified and dying upon a tree; he was certain that he had finally won (1Cor 2:8). O how death was swallowed up in victory! For God delivered His own soul from the grave and then Jesus spoiled Satan’s house. He descended into the lower parts of the earth and wrested from Satan’s power in Hades every righteous soul, carrying them away to Paradise to be forever with Him (Eph 4:8-10). This great war took place in the spiritual world and in it Satan was defeated and his power on earth and in heaven was greatly restricted (Heb 2:14).

     Irenaeus wrote: “For as in the beginning he [Satan] enticed man to transgress his Maker’s law, and thereby got him into his power; yet his power consists in transgression and apostasy, and with these he bound man; so again, on the other hand, it was necessary that through man himself he should, when conquered, be bound with the same chains with which he had bound man, in order that man, being set free, might return to his Lord, leaving to him (Satan) those bonds by which he himself had been fettered, that is, sin. For when Satan is bound, man is set free; since “none can enter a strong man’s house and spoil his goods, unless he first bind the strong man himself.”….the Word bound him securely as a fugitive from Himself, and made spoil of his goods,— namely, those men whom he held in bondage, and whom he unjustly used for his own purposes. And justly indeed is he led captive, who had led men unjustly into bondage; while man, who had been led captive in times past, was rescued from the grasp of his possessor, according to the tender mercy of God the Father, who had compassion on His own handiwork, and gave to it salvation, restoring it by means of the Word—that is, by Christ” (Against Heresies, Bk5 Ch21).

30 He that is not with me is against me; and he that gathereth not with me scattereth abroad.

     There are only two roads and they lead to vastly different destinations. This statement of Christ contradicts the philosophers and religious leaders of our day, who try to say that there are many roads leading to the heavenly destination. A person is either on God’s side, or he is working to advance the devil’s agenda. Many, like the Pharisees, think they are on God’s side when in fact they are working against Him. The imagery of this verse is of a sower going out to sow the seed (Mat 13:18). Some Christians however, are sowing discord instead (Pro 6:19), scattering the seed abroad instead of in the hearts of men.

     We hold in our hands every Sunday the safeguard against error. Cling to the Bible though all else be taken, follow its teachings and live by faith in its promises. That is how we know and keep to the road that leads unto life. Be not deceived, the devil knows the power of Scripture. Therefore he continues to do everything to deny it, to change it, to undermine it and to diminish it. Many strong men have been cast down by his terrible devices to make the Bible to be less than what it is, the very words of God communicating His will for mankind. Satan ever attempts to sow doubt in the Holy Scriptures. He wants us to believe the intellectual critics, that a scribal error or doubtful quotation means the Book cannot have been authored by a perfect God. They might be the work of genius, but they are not God’s words, they say. Like the Pharisees, they dismiss the powerful proofs and tremendous inspirations unto goodness and mercy by manufacturing reasons it is “false.” How sad that many, like the ordinary Jews of old, believe these men simply because they are smart, learned and of high repute.

31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. 32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.

     The unpardonable sin this has been called, the sin every Christian fears most. But exactly what is it? And does a person know when he has committed it? The rest of Scripture is silent on this topic, except for two possible references: 1John 5:16 speaks of the man who has committed a sin unto death, and for that the brethren should not intercede in prayer. And Heb 6:4-6 describes the condition of a man who has so fallen away from the faith that repentance is impossible.

     Jesus’ words here were prompted by the slanderous statements of the scribes and Pharisees: “He has an unclean spirit and casts out demons by the power of Satan” (Mark 3:22, 30). They were rejecting the only way to forgiveness, for it is the Holy Spirit who calls, convicts and convinces men of sin (John 16:8). To reject the voice of conviction results in an eternal sin which can never be forgiven. By rejecting the evidences of God and ascribing His power to the Devil, the Pharisees were speaking against that Spirit of God by whom Jesus cast out devils (v28). This sin, then as now, is a rational and knowledgeable decision to reject the Spirit of Truth and calling it wicked and false.

     Who should be concerned about this sin today? If it be true that the Pharisees were guilty of this sin, and that does appear to be the case, then here we have an example. The Pharisees had so long rejected the Spirit that their hearts and actions were utterly apostate and closed to Him (see note on Mark 3:5). Nothing would change their minds. No miracle was great enough nor evidence sufficient; no, not even if one were to rise from the dead (Luke 16:31). As the ultimate proof that they were complete reprobates, they went out and plotted the murder of an innocent Man even though they knew Him to be virtuous, sinless and possessing the powers of God. So it is today, the one who rejects the Spirit of God will be evidenced by wickedness, hypocrisy and above all, an implacable and unjustifiable enmity against the Kingdom of Christ (Heb 6:7-8).

     Does the unpardonable sin fall upon a single event of rejection, or upon an accrued record of rejection? It does not seem to be in the character of God to decree that a single rejection will separate one eternally from Him. If so, surely all of us would be guilty of this sin, for blaspheming the Holy Spirit is essentially rejecting His voice. God alone determines when that rejection is terminal. Like the Pharisees, a person can think himself to be Godly and yet be guilty of the unpardonable sin. Also like the Pharisees, such persons are opposed to the work of the Kingdom of Christ and their decisions and actions will show that. The next verses describe those people. Paul exhorted the Ephesian Christians to grieve not the Holy Spirit of God (Eph 4:30), which indicates that there is a rejection or ignoring of the Spirit that is forgivable.

     A repentant person that sorrows for his sins has not committed the unpardonable sin. If the Spirit is still calling and a man is still responding, hope of eternal life exists. God forgives seventy times seven. It is when a man does not respond to the Spirit that there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation (Heb 10:26-27). Christians rightly fear the unpardonable sin. We must always and immediately heed the voice of the Spirit, never once rejecting His convicting voice, lest like the Pharisees we end up passing that invisible line of no return known only to God.

     Note that all manner of sin and blasphemy shall be forgiven except blasphemy against the Spirit. Even blasphemy against the Son is forgivable. Is the Spirit more holy or more divine than the Son or the Father? No, for the Father, Son and Spirit are one. But the work of the Spirit is to call men to the Son, and if we reject or disregard that call there remains no more offering for sin. Thus, the unpardonable sin is quenching the Spirit until He no longer speaks and repentance is impossible. Paul calls these “reprobate” (Rom 1:21-32), for they are past conviction. If now and then they do feel a twinge of guilt, it is quickly forgotten. Hebrews 6 also describes the condition of one who has committed the unpardonable sin, and there it is said that he is “putting Christ to an open shame.” By living in an apostate, unrepentant condition he is rejecting the sacrifice of Christ and agreeing with the Jews that He deserved to die. On the other hand, if a person feels guilt, desires repentance and prays sincerely to Christ for deliverance, he cannot have committed the unpardonable sin. The writer of Heb 6:4-6 almost certainly was thinking of Jesus’ words in Mat 12:31-32, for he follows up with a similar analogy describing the condition of those who have indeed committed this sin (compare Heb 6:7-8 with Mat 12:33).

     Again, all manner of sin is forgivable and Christ is in the business of forgiving sins. Yet the warning remains. Do not abuse this grace! The Spirit will not always strive with man. Continuing in unrepentant sin is rebellion against God and is quenching the Spirit’s voice. At some point, the Spirit will leave and will no longer convict and call him to the cross of Christ. Later in this chapter we read of such a person (Mat 12:43-45).

33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.

     The lives of those who have committed the sin of blasphemy against the Holy Ghost are evidenced by corruption and wickedness. By the context, it is clear that the Pharisees are the primary characters being described. Rejecting the call of the Spirit leads to increasing wickedness and corruption. These men will fall deeper and deeper into sin, rebellion and perversion. A similar analogy is found in Mat 7:17-18.

34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35 A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.

     The Pharisees had just made the most irrational, blasphemous charge imaginable: ascribing the works of the Spirit to the power of Satan. Such slanderous words expose the extremity of their wickedness. They had become a veritable generation of vipers.

     A good man will speak good and righteous things because his heart is good. An evil man will speak evil things because his heart is evil. Take note Christian! Injurious, slanderous speech by church members reveal the inner condition of their hearts. The kind man, out of the good treasures of his heart, will speak healing and kindness (Mat 15:17-19; Luke 6:43-45). The word treasure in this principle of truth implies a life of being good. The good man brings out of his store-house good things because he put them there during his life of being good (Mat 6:19-21). It is likewise with the evil person, who responds with evil because of a life-time accustomed to being evil.

36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

     The Greek word here translated idle means lazy, vain, without use, empty (1Tim 5:13; Tit 1:12; Mat 20:6). Being found in the context of the good man bringing forth good things out of a heart that has been righteously conditioned by a lifetime of being good, the contrast forms an extremely strong warning. Each person will be called to give account before God of every lazy, vain and empty word that he has spoken! The man who cannot bridle his tongue from speaking evil is deceived (James 1:26). The good man will not talk evil, nor talk empty and worthless words. He will not speak carelessly, nor say things that are not firmly based in fact. This truth is a sobering and important one to take to heart and do, for many Christians do not live this way. From gossip to slander, from white lies to bald untruths, from flattery to deceiving, from self-defense to self-promotions, what our tongues say reflect what is in our hearts.

     On that final and great day of Judgment, when all the world will be called to give account of themselves before the omnipotent, omniscient Judge, the history of the speeches and words we said in Life will be used as evidence for or against God’s decision to gift us salvation. That does not mean our actions will not be used as criteria, for that would contradict verses like 2Cor 5:10, which declare that our deeds will be judged. Rather, it strongly implies that our words and actions rise and fall together. A good man will produce good fruit, both in word and deed; an evil man will produce corrupt fruit, both in word and deed.

38 Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. 39 But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:

     The Jews won’t believe without a miraculous sign, and the Gentiles are only convinced by reason (1Cor 1:22). Yet Jesus had given them countless signs! He had healed the blind, the paralyzed, the demon-possessed, the lame, and had even raised the dead to life. If they would not believe those signs, neither would they believe a sign from heaven (Mat 16:1), whatever that might be. By asking Him for another sign, they were tempting Him (Mark 8:11). See our notes on tempting God in Mat 4:7, and more on signs in John 6:30.

     While Jesus refused to give a sign to these reprobate Pharisees, He did give a sign for true seekers throughout the world and history. However, He hid it from the scoffers and insincere by answering with a prophetic riddle, a sign which would only be understood after His death and resurrection. It speaks powerfully today, because the fact of Jesus’ death and resurrection is central to the Christian hope. We believe that our mortal bodies will be quickened together with Christ because Jesus proved that is possible by His own resurrection. The Jewish majority did not accept this sign even after it was so gloriously fulfilled a year or so later.

     The Jews were an evil and adulterous generation that had left the true covenant of God and made their own religion. Throughout the Gospels, Jesus strongly condemned their traditions and actions. See note on Mat 24:34.

40 For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.

     Many have struggled to reconcile the time period of this prophecy with the Gospel accounts from which we deduce the time that Jesus lay in the grave. The historical record is that Jesus was buried at dusk on Friday evening and rose at first light on Sunday morning. Yet this indicates that Jesus was dead for three days and two nights (counting each partial day as one day). Concerned by this discrepancy, some have proposed that Jesus was not crucified on Friday, but on Thursday. But that would mean Jesus was dead for four days and three nights. Finding this proposal little better, some adjust the argument to propose that Jesus died on Thursday and resurrected during Saturday night, thus making His period of death three days and three nights. Still others argue for a literal 72 hour period of three days and nights, and so require that Jesus died on Wednesday afternoon and rose again on Saturday afternoon. The official Jewish day ended at sundown, but in this case the text counts days and nights. 

     None of the above options fit the record of the Gospels better than the traditional view that Jesus died on Friday and rose again on Sunday. In my opinion they are much harder to defend, for the traditional belief has the additional benefit of having the full support of the early Church writers. However, the whole issue is easily resolved by removing an unnecessary assumption that many impose upon this passage, which is that the prophecy describes the time that Jesus was physically dead. And yet, the real beginning of Jesus’ hour of suffering began the night before His death (see my note Mat 26:36). That terrible night in Gethsemane, when Jesus was delivered into cruel hands and tried before the Sanhedrin, was His greatest temptation and sorrow, as He wrestled with what He knew was God’s will. It marked the beginning of His greatest work, as well as the beginning of that time in which He was delivered up to evil, earthly hands (Mat 20:19; Mark 9:31; Luke 24:7). Three days and three nights later, early on Sunday morning, Jesus rose from the grave. An interesting detail of this approach is that very nearly 40 hours, the symbolic number of testing, elapsed between Jesus’ death and His resurrection.

     Note that Jesus did not say He would be dead for three days and three nights, but that He would be in the heart of the earth for three days and three nights. Some require a narrow and strictly physical meaning of that enigmatic phrase; namely, either that it denotes 1) the time interval between His death and resurrection, or 2) the time that His body was in the grave. I add a third option: it signifies the time that He was delivered unto the control of the earthly realm as opposed to the heavenly one (John 3:31), thereby correlating to the Messianic prophecy of Ps 2:2. The Greek word translated earth (ge) literally means the land or ground, but is used figuratively in both testaments to describe the worldly people of the earth (Is 34:1; Jer 22:29; Col 3:2; Rev 6:8; 16:2), and that accurately matches the Biblical record that Jesus yielded Himself up unto wicked men for three days and three nights. Throughout His ministry, Jesus manifested His God-powers infallibly and invincibly, but in one moment that changed. That night in Gethsemane He laid aside His authority and yielded Himself to “the hour of the power of darkness” (Luke 22:53). The darkness endured until His equally sudden resurrection. This spiritual definition of the heart of the earth is consistent with other passages which depict Satan as the prince of this world (John 12:31; 14:30) and the god of this world (2Cor 4:4), and it provides appropriate context to verses like Gal 1:4, which describe the triumph of Christ over this present evil world. Other references include 1Cor 15:47, 2:6; Mat 24:35; Eph 6:12. This interpretation best fits the Gospel and historical records, and measures exactly three days and three nights.

     Jesus compared His coming trial with Jonah’s experience, who although as good as dead, did not actually die. In the spiritual sense, Jesus’ soul did not die either. Another point of comparison, which might be the principle reason that Jesus chose this analogy, is that Jonah was delivered from the belly of hell (Jonah 2:2), the pit of Sheol. And that curious phrase, the heart of the earth, finds its counterpart in Jonah: the earth with her bars was about me for ever (Jonah 2:6). One of the great works of Christ after His death was to descend into Hades and deliver those souls Satan had held captive since that first death (Abel) unto the last one under the Old Covenant (Zacharias, see note Mat 23:35). At that moment, every soul that Christ chose to redeem ascended with Him up on high (Eph 4:8-9). It is doubtful that time even exists in the spirit world, so to require Christ to be in Hades for 3 days and nights is a stretch. In likewise detail, Jonah had no way of counting days in the utter darkness of the whale’s belly.      

     A further problem with the secondary opinion that Jesus died on Thursday and rose again Saturday night is that the Scriptures say on multiple occasions that He rose the third day, and a Saturday night resurrection greatly complicates their proposal. Also, if the body of Lazarus had begun to stink after four days in the tomb, it is extremely unlikely that the women would go to Jesus’ tomb to anoint His body four days later. If it were only three days, actually only about 36 hours, their plans to visit the tomb on the morning He rose from the dead make sense. The Gospels convincingly describe Jesus’ resurrection at first light on Sunday, at the same hour that the priest in the temple was observing the offering of Firstfruits, which is a prophetic symbol designed into the Old Testament rituals by God to typify His resurrection.

     In conclusion, the Friday crucifixion/Sunday resurrection has vigorous Scriptural support on many points, the lone exception being this single phrase. A simple and logical resolution exists! Don’t be tempted to re-write the rest of the Gospel to justify inferring from this passage something it does not intend to say. Jesus entered the heart of the earth at that moment when, in the black of night, He crossed the Kidron River (a type of filth and sin), and in some unfathomable way began to bear the sins of the world (see my note John 18:1).

41 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. 42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

     The greater than Solomon is Jesus Christ! He speaks today as clearly as He did then, through the Scriptures, the Spirit and the Sciences. He spoke to this generation, which refers either to the Jews living at the time Jesus spoke, or to the historical Jewish race (Mat 11:16). Both applications are adequately supported by history. Jonah simply preached to the wicked, non-Jewish Ninevites and they repented in sackcloth and ashes. The works and doctrine of Christ exceeded by far the testimony of Jonah the prophet, yet Jesus was rejected and called a satanist.

     At the resurrection and final judgment of the world, even the ancient Gentile people groups will rise in judgment with this generation and condemn it. The sins of the Jews are worse than the sins of Nineveh and Sheba because the Jews had been entrusted with the very oracles of God. They had been instructed in the way of the Lord for centuries. He had sent them prophets and signs, worked miracles on their behalf, fought their battles and given them blessing upon blessing. Yet they rejected those Godly prophets and stoned them. And then, when the Wisdom of the Ages appeared, their own long-prophesied Messiah, they ridiculed and killed Him.

     This lesson applies to churches of today as well, for to whom much is given, much will be required (Luke 12:48). At the end, let not the same be found true for Gentile Christianity as has been true for Jewish Christianity for millennia.

43 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. 44 Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. 45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.

     Given the context, this analogy incriminates the nation of Israel, whose last state is predicted to be worse than the first. And certainly that has been true of that adulterous generation down through the centuries of time. Presently, Jews are much more likely to be atheists than Gentiles and it is rare indeed to find a Jew that believes in Christ. Perhaps that will change; 2Cor 3:16 might contain the barest hint that Jews may turn to Christ before the end of time. Then again, that verse is probably speaking of individual Jews accepting Jesus Christ. Regardless, the analogy of this passage describes the apostate condition of this wicked generation, the Jews (v45). Whether this took place at the end of the Jewish religion or is to be fulfilled at the end of the world is another question (Mat 12:45).

     Empty, swept, and garnished – meaning nicely cleaned and decorated. The word is used in reference to the Pharisees in Mat 23:27-28. The Kingdom was taken from Israel and given to a nation bearing better fruit (Mat 21:43). Then the empty house became filled with evil spirits of every description.

     By this analogy it seems clear that demons can enter humans. When an unclean spirit leaves a person, it will try to find another place of habitation. And if it cannot find one it will return to the previous man and seek entrance. If he finds the place empty and suitable, he will dwell there again, taking with him as many other evil spirits that wish to live with him. A key warning in these verses is to not allow our souls to be empty and receptive to spirits. If it is filled with the Holy Spirit, demons cannot enter. See 2Pet 2:20 and Mat 27:25.

46 While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. 47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. 48 But he answered and said unto him that told him, Who is my mother? and who are my brethren? 49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! 50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

     The parallel passage in Mark 3:31-35 explains that His kinsmen were trying to speak with Him for selfish motives. They thought He was mad, beside himself, and they wanted to lay hold on Him and carry Him away (Mark 3:21; John 10:20). Apparently they were concerned that He would disgrace the family name and bring ruin to their house, however humble and meager it might have been.

     Brethren (adelphos) is a common expression for near kinsmen in the NT, so these were probably not brothers only, but uncles, cousins and siblings. While Jesus’ actions may seem to disrespect His kinsfolk, remember that they had not come to listen to His message. They stood without, waiting to ask Him to leave His work and submit unto their better plans for Him. Jesus was merely following His own teaching that the one who is not willing to forsake home and parents is not worthy of Christ (Luke 14:26). Jesus was always considerate of His mother, asking the Apostle John to care for her when He was dying on the cross (John 19:25-27), but here she earned His rebuke by her lack of faith and misguided attempts at counsel.

     Jesus used this opportunity to teach a spiritual truth. The family of Christ is not of blood, but of spiritual affinity; of love, faith and hope. Those that do the will of My Father are closest to the heart of Christ. They are His brethren, His family, His friends (John 15:4). Note also the omission of father from His rhetorical questions (Mat 23:9). Christ’s only father is God! He had no earthly father.

1 And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. 2 Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3 And said unto him, Art thou he that should come, or do we look for another? 4 Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6 And blessed is he, whosoever shall not be offended in me.

     John had been cast into prison because for speaking out against king Herod’s marriage to his sister-in-law (and niece), which was contrary to the Law (Mat 4:12; 14:3-4). The Scriptures do not spell out the Baptist’s motive for sending his disciples to ask Jesus if He was the Messiah, but it is safe to infer that John was getting discouraged there in his prison cell. He had been witness to the Spirit descending like a dove upon Jesus and testified to that He was the Messiah (Mat 3:13-17; John 1:19-36), but now, feeling alone, forgotten and useless, he sought reassurance.

     All Jewry, including the disciples, had a greatly mistaken view of Messiah’s life and mission (see note Mat 12:19). They expected Jesus to raise up a Jewish militia and shake off the bonds of Rome. Then He would set up the earthly kingdom of David and fight for the nation of Israel. Did John have similar hopes? Perhaps he thought Jesus would come and deliver him. However, after sitting in jail for long months and seeing that Jesus was doing none of these things, John was discouraged and tired of waiting. And so He sent for further confirmation. Perhaps there is even a subtle hint, “Here I am in languishing in prison. If you’re the Messiah, what are you going to do about it?”

     Jesus did not answer John with any new proofs of Messiahship. He only says, Go shew John again those things which ye do hear and see (Mat 11:4). Those that are wavering in faith and hoping for new proof of God should learn from this a lesson. Instead of saying, “Yes, I’m the one,” Jesus reminded John of those miracles which only God has the power to work. Anybody can SAY he is the Messiah, but only Jesus could demonstrate it.

     The prophets of old had named the very miracles in Jesus’ list as works of the Messiah (see Is 35:5; Isa 61:1). And John, of priestly heritage and highly learned in the Law, would have been familiar with those passages. It has been noted that of all the miracles listed, none is so marvelous as the last one: the poor have the Gospel preached to them. Healings are thoroughly convincing, yes, but that the Almighty God would care for the poor and downtrodden is an incredible proof of His character. He IS a kind and compassionate God, a God of love, mercy and goodness.   

     Even great men can become discouraged and disheartened. The forerunner John the Baptist and the afterrunner Paul the Apostle both were imprisoned for the last years of their lives (see note Mat 3:4). They were sidelined from preaching the message that they loved, their very life’s work derailed and in doubt. Both were seemingly marginalized by their own disciples. Paul’s last epistle reveals his own end-of-life discouragements (2Tim 1:15; 4:10; 4:16-17). I can imagine John sitting day after day, alone in his cell; it seems so sad! But then it strikes me – these were real men, men of faith, men of God! Could it be otherwise for them? Which of the prophets were not persecuted? (Acts 7:52). All of the Apostles save John the Beloved were eventually taken and killed by wicked hands. Truly these were men of whom the world was not worthy (Heb 11:38).

     The Jewish nation in general was offended at Christ, another detail foretold by the prophets (Is 8:14-15). They were offended at His lineage and His Nazarene roots, and they were offended at His teaching and His manner of life. Jesus was not the Messiah that they expected and wanted! At His crucifixion, even His own disciples were offended (Mat 26:31). John was offended because Jesus was not helping him get out of that stale prison. And today, many continue to be offended at Christ and the Gospel (1Cor 1:23).

• The careless Christian is easily offended by myriad tricks and deceptions of the Devil.
• The self-centered Christian is offended when God asks him to do something he doesn’t want to do.
• The weak Christian is offended when God doesn’t deliver him from temptations.
• The lazy Christian is offended when God does not make his life easier.
• The world in general is offended because of the Message itself.
• Atheists are offended because God cannot be seen with the eyes. Richard Dawkins was asked what he would say to God if he woke up dead and discovered that God was real after all. He said, “I would ask why He had taken such great pains to hide Himself.”

7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? 8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. 9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. 10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

     John the Baptist was a prophet and priest. He could also be called the Kingdom’s first fire-and-brimstone evangelist. Unabashedly and uncompromisingly given to seeking God and truth, no greater prophet has ever walked this earth than John the Baptist. He was more than a prophet, he was the prophesied messenger sent by God to make ready the way for the Messiah.

     Here Jesus quotes Malachi 3:1, Behold, I will send My messenger, and he shall prepare the way before Me: and the Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. This is an amazing prophecy in which the Messiah and the Lord of hosts seem to be the same person. John is the messenger who came to prepare the way and Christ is the Messenger of the covenant who appeared suddenly upon Jewish scene and just as suddenly departed to take His throne in the heavenly Temple (Heb 8:1-2).

     The last two chapters of the Old Testament contain some of the clearest prophecies of the Messiah to be found in the Scriptures. Pre-millennialists however, deny that they apply to Christ’s first coming and insist upon a fulfillment after the Church has been raptured from the earth in a supposed Millennial Age. For this interpretation, they must divorce mid-sentence the prophet’s message in Mal 3:1. The first half, they say, is a reference to John the Baptist, but the second half concerns a future re-appearing of Christ at a supposed rebuilt temple at Jerusalem. The same dissection is performed on Mal 4:1. However, there is not one New Testament prophetic hint that the temple at Jerusalem will be rebuilt, although one would suppose it to be commonly found therein. Instead, they cite Old Testament prophecies, yet completely ignore that all of those prophecies, every last one, was written before the Jews returned from Babylon and did actually rebuild the temple at Jerusalem. To prove that statement, we offer as Exhibit A their key prophetic text, Dan 9:24-27.

11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

     Can there be a higher compliment? A major component of John’s “greatness” was the depth of his commitment to seek God and fully follow His Word. The degree to which he disciplined himself and refused to be even slightly turned to the right or to the left is very impressive. John was well-born in Jewish society, of priestly lineage, with a bright and lucrative future in Judaism if he so desired. He laid those benefits aside so that he might better prosecute his special calling to prepare the way of the Lord. See our notes on Matthew 3.

     Yet, the least in the Kingdom of heaven is greater than he. What does this mean? I think Jesus was showing just how blessed it is to be part of the New Covenant, something which John the Baptist was not privileged to experience. Although filled with the Holy Spirit from birth (Luke 1:15), John lived and died during the Old Covenant age, before the sacrifice for sin was made (Rom 3:19-25). He was the last of the Prophets and its greatest according to Jesus, yet he would not live to know the events and details of Kingdom of heaven. He knew nothing of Christ’s death for the sins of the world, of His resurrection, of His ascension into heaven and of salvation through faith in His name. Those transcendental things, however, are known and preached by the least evangelist in the kingdom of heaven. Although he was neither, Samuel has been called the last judge and the first king of Israel; John was the last prophet and the first evangelist in Israel.

12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. 13 For all the prophets and the law prophesied until John.

     The parallel passage reads, Every man presseth into it (Luke 16:16). The same Greek word (biazo) that is translated violent in Matthew is translated presseth in Luke. It takes force of will to enter the Kingdom. Weaklings and fearful ones will not attain its blessings. Only those who strive diligently to enter (Luke 13:24), who are willing to wrestle all night (Gen 32:24-28), who are unmoved by afflictions (1Thes 3:3), who ignore the opprobrium and shame (Heb 12:2), and who buffet their bodies into subjection (1Cor 9:27), will be able to enter in. We must through much tribulation enter the Kingdom of God (Act 14:22). It’s not a birthright condition, like the Jewish covenant was, but a real and desperate struggle to enter, overcome and win the prize (Rev 3:21; Php 3:14). The violent take it by force…every man presses into it. The Gospel road is not for wimps and weaklings, it is an intense, life-long conflict. Those who will live godly in Christ Jesus SHALL suffer persecution (2Tim 3:12). The Devil and his demons will attack, the world will tempt, the fight will be most severe and only the strong will overcome. The violent take it by force. This verse does not square with the Calvinist notion that the will of man does not enter into salvation, which they have manufactured by mis-representing Romans 9:16.

     Perhaps there is an allusion to Daniel’s prophecy that the saints of the most High shall take the Kingdom and possess the Kingdom forever, even forever and ever (Dan 7:18). The Kingdom of Christ is non-militant, but that does not at all mean it is passive. No, it goes out conquering and to conquer (Rev 6:2). It overcomes evil by doing good to others, it preaches the saving Gospel and so wrests from Satan’s power the souls of men, it is actively advancing in all the world (Mat 28:19).

     From the days of John the Baptist until now. Luke marks the same moment in his record, The law and prophets were until John: since that time the Kingdom of God is preached (Luke 16:16). Jesus’ ministry lasted 3-1/2 years, during which time the Jews constantly tried to kill Him (Luke 4:28-30; 13:31; John 5:18; 7:1).

14 And if ye will receive it, this is Elias, which was for to come. 15 He that hath ears to hear, let him hear.

     The prophet Malachi had prophesied: Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord (Mal 4:5). Accordingly, the Jewish doctors of the Law taught that Elijah himself would descend from heaven in a whirlwind just before the Messiah appeared. Jesus however, affirmed that John the Baptist was the Elijah of Malachi’s prophecy, not reincarnated, but come in the spirit and power of Elias, just as the Lord had told his father Zacharias (Luke 1:17). See notes on Mat 17:10, John 1:21.

     As were the Pharisees of Jesus’ day, Pre-millennialists are obsessed with the idea that Elijah will return before the end of the world. They support this belief by linking one of the two witnesses in Rev 11 to the prophesy of Malachi 4:5. That interpretive system falls hard when compared to Jesus’ plain words here, that John the Baptist was Elijah, which was for to come. Let the Pre-millenialist note Jesus own words: Elias is come already…and they have done unto him whatsoever they listed (Mat 17:12).

16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, 17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. 18 For John came neither eating nor drinking, and they say, He hath a devil. 19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.

     This generation refers to the Jews in general (see that usage of the word in Mat 12:41, 24:34). Most did not accept the Messiah and His Gospel of the Kingdom. Some did and were saved; but most, especially the leaders and elite of the nation, violently rejected Christ and His spiritual kingdom (Luke 7:29-30). The picture of dancing and mourning describes the two-fold manner in which God testified to that generation. The messenger John the Baptist had come preaching repentance, austere living and strict adherence to the Law – and they beheaded him. Then the Messenger of the Covenant, Jesus the Messiah, came preaching mercy and love – and they crucified Him.

     The wicked and selfish will find a reason to reject Truth no matter how it is presented. It is a rule that applies today. Some reject Christ because they do not believe the Bible is the Word of God. Some do not believe Christ is the son of God. Some find certain of his teachings too onerous, etc. So it was with the Jewish rulers. They found fault with the company He kept. They were outraged at His “blasphemous” doctrine. They criticized His actions against their interpretations of the Law (see v6).

     Wisdom is justified of her children. True wisdom will be proven to be authentic by time and her wise actions; counterfeit wisdom will be proven to be false by the same method.

20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: 21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. 23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. 24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

     Tyre, Sidon and Sodom were wicked Gentile cities of the Old Testament whose sins God could no longer tolerate. Jesus came preaching the wisdom and knowledge of God with many convincing signs and proofs of His origin, but many people did not believe upon Him. Those who have received gifts of spiritual knowledge will be held responsible to rightly respond to that gift on the day of Judgment. The children of Israel in the time of Christ failed that test. They did not keep the oracles God had entrusted to them, and made their own rules and interpretations that mocked His plan.

     Isaiah 10:12-16 is a passage which undergirds Christ’s words, and they help to better understand Him in Luke 8:10; Mark 4:12; Mat 13:13, where one might erroneously infer that Jesus made sure that the Jews would not believe on Him. Those who possess the Gospel will be given more, but those who reject it will find that even the little they have will be taken away (Mat 13:12; Luke 19:26).

25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. 26 Even so, Father: for so it seemed good in thy sight.

     This truth is even more relevant today, for the societies of the world have elevated “knowledge and wisdom” to a maximum position. The intellectual community has placed complete confidence in human rationale based on science and knowledge. And yet the highest, ultimate truths of the Universe are hidden to them. Not many wise men after the flesh accept the Gospel (1Cor 1:26). Why? Because they cannot comprehend it and according to their own rationale, that means they cannot accept it. Of course, they are inconsistent even in that posture, for they use electricity and light without understanding how they work and they believe evolution is the cause of life without proof. They ask, “How can a good God permit evil in the world?” And then reject Him because they cannot fit the answer to their worldview. Who can comprehend God? It is impossible (Is 55:8-9). The materialistic minded man however, must understand, or he will reject. They have much too lofty confidence in Man’s faculties and capacities. The glory of Man is but a vapor of smoke and a fleeting flower of the field (James 4:14).

     Few of the worldly wise and prudent will believe the Gospel. It is a stumblingblock to their way of thinking. In Jesus’ day, the Jewish leaders thought themselves the very Wisdom of the ancients (compare Luke 10:21-24) and they were offended at Christ. That is not surprising. The very prophets had foretold the Messiah’s rejection by the wise of the world (Is 29:14; Jer 8:9). Because of their hardened hearts, the Gospel became more and more hidden to them (Mat 13:12-14; Luke 8:10; Act 28:25-28). The Psalmist wrote, Out of the mouth of babes and sucklings thou hast ordained strength (Ps 8:2). These will hear, speak and receive the Truth, while the wise and prudent of this world will stumble and fall (1Cor 1:18-28).

27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

     No man comes to know God except by God. The natural man cannot understand spiritual things, but he that is spiritual understands both (1Cor 2:14-15). God the Son, the eternal Word, became flesh in order to declare God the Father (John 1:18; 3:35; 6:46; 10:15). Irenaeus wrote: “For the Son, being present with His own handiwork from the beginning, reveals the Father to all; to whom He wills, and when He wills, and as the Father wills. Wherefore, then, in all things, and through all things, there is one God, the Father, and one Word, and one Son, and one Spirit, and one salvation to all who believe in Him” (Against Heresies, Bk 4, Ch6).

     Only the Father knows the Son, and only the Son knows the Father. A clearer picture of the Son’s deity can hardly be conceived, but add the previous affirmation that the Father has given the Son all things, and we cannot doubt that the Scriptures teach the divinity of Christ. Those who deny that truth, deny these Scriptures. The verse closes with an equally important truth:  the Son reveals the Father to whomsoever He chooses. Note the difference between knowing the Father by revelation and knowing the Father on account of direct provenance.

28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30 For my yoke is easy, and my burden is light.

    This comforting promise has encouraged the souls of millions of Christians down through the centuries of time. Come unto Me (see also Is 55:1-3; Rev 22:17). No matter the burden you are carrying, take it to the One who knows all and has experienced it Himself. He is willing and waiting to empathize with every pain and sorrow (Heb 4:15) and He is able to lighten your load. The repose that Christ offers is not the absence of duty and work, but rest for your souls (Jer 6:16; Is 14:3). It is that inner peace which passeth all understanding (see note on Mat 10:34).

     A yoke implies burden and labor, but we have a choice of yokes. To bear the yoke of self, sin and Satan is to experience the heavy, awful load of guilt and the sad consequences of wickedness in life and death. Accepting the yoke of Christ is total freedom from those weights! Remember though, that Christ also has a yoke for you to carry. And while the first yoke looks plush, shiny and fun; the second has the look of a rough, wooden cross (Mat 10:38; 16:24). Their appearances are deceiving! For to take the first yoke will lead to destruction, misery and eternal death, but that old wooden cross leads to LIFE ETERNAL. Would you be yoked to Satan (2Cor 6:14), that cruel and hateful master? Infinitely more blessed it is to be yoked with Christ, who has promised to walk alongside the whole way (Mat 28:20; Heb 13:5).

     I can picture Jesus speaking to the attentive crowd when a pair of oxen pulling a heavy load begins to pass down the street. Come unto Me, He says, Take My yoke upon you…for My yoke is easy, and My burden is light. While there are yokes to bear and works to do in the Kingdom of Christ, His commands are never grievous or too difficult (1John 5:3). Jesus denounced the Pharisees for loading the people’s yoke with unnecessary burdens (Mat 23:4) even beyond the many rules, rituals and ceremonies of the Law (Act 15:10). Yes, there are temporary burdens of self-denial, ridicule and suffering (2Cor 4:17), but the overcomers will be granted the privilege to sit with Him on His heavenly throne for all eternity.

     Ye shall find rest unto your souls! Those who refuse the yoke of Christ must bear their heavily laden carts forever, even into Hell itself. How beautiful the picture of Jesus calling to travel-worn pilgrims to come unto Him, where they will find unimaginable blessings forevermore. He assures these tired ones that He is not a difficult King, but a gentle One, kind and compassionate, merciful and easy to talk to. Even the most timid person will quickly discover that is true (Mat 12:20). The yoke of Christ is much lighter than the yoke of sin.

     Learn of Me. Jesus had time for children, ate with sinners, spoke with harlots, and healed even the ungrateful. The way of Jesus may be difficult, but truly His yoke is easy and light. Moreover, the soul-rest He offers is heaven itself. The promises of Christ in the New Covenant are not simple revisions to the Law, they are the sure mercies that David wrote about in the Psalms – abounding spiritual realities that make the soul rejoice and sing even in times of sorrow.

1 And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.

     Jesus chose twelve men from among His disciples who were to be His special witnesses, whom also He named apostles (Luke 6:12-13; Mark 3:13-14). At least half of them had been disciples of John the Baptist. The number twelve is closely associated with God’s choice, the elect of God chosen because of their faithfulness. The new Jerusalem of Rev 21:1-27, which is the heavenly home of the saints of God, is described in four dimensions of twelve thousand built over foundations of twelve precious stones, having twelve gates with twelve angels; within are the twelve tribes with the twelve Apostles, fed by the tree of life which bears twelve fruits. See also Rev 7, where the elect of God are represented by twelve times twelve thousand (Rev 14:1). The selection of twelve Apostles parallels the twelve patriarchal tribes of the Old Covenant (Mat 19:28; Luke 22:28-30), which added together forms the 24 elders of Rev 4 representing the redeemed of both covenants in glory.

     The apostles of the Lord (2Pet 3:2) are uniquely foundational to Christ’s Kingdom. There are twelve Apostles and no more. Some Christian groups today have created the office of “apostle” in their church government. That is arrogance to the extreme. The twelve Apostles were unique men ordained for a special time in world history. They were endowed with spiritual gifts and duties never before or since bestowed upon man (Heb 2:3-4). When has a man’s shadow healed the sick? (Acts 5:15). Who else has known the heart of a liar so certainly as to pronounce his death? (Acts 5:9). The Apostles were also entrusted with recording God’s Word in the Holy Scriptures. The foolishness of some churches in ordaining contemporary men to be “Apostles” is profound. Let us respect those names as did Christ in His Revelation, where the twelve Apostles of the Lamb form the very foundation of the City (Rev 21:14).

     The Twelve were sent out through the tribes of Israel with incredible power to cast out demons and to heal any kind of sickness and disease, but their real purpose was to spread a message: The Kingdom of Heaven is at hand (v7). It seems that Jesus was preparing them for that time when He would be no longer with them in person.

     Although Christ ordained just twelve Apostles, and that number remained even after Judas Iscariot’s ignominious death, there were actually thirteen Apostles. Paul, the Apostle born out of season (1Cor 15:8-9), came late to that office and yet outdid the rest, including Peter. This fact has an interesting parallel to the OT patriarchs, for although there were just twelve tribes of Israel, in reality they numbered thirteen because Joseph’s two sons, Ephraim and Mannaseh, were each given an inheritance in the land. Sometimes called “half-tribes,” they nonetheless received their own distinct land areas in Canaan. However, since Levi did not receive a land inheritance, there were only twelve tribal regions in Israel.

2 Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; 4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.

     Three more lists of the 12 Apostles are found in the Scriptures (Mark 3:16-19; Luke 6:14-16; Act 1:13) and in each list the names are grouped the same. Two sets of brothers, Peter and Andrew, James and John, are always in the first group, with Peter at the head of the list in every case. This group figures highest in the events and writing of the New Testament. Peter is the first on account of prominence:  he was the one chosen by God to open the door of salvation to the Gentiles and so begin to build His church (Mat 16:18). James was probably the first Apostle to be martyred (Act 12:2), but certainly not the last. All but John died cruel, untimely deaths at the hands of wicked men.

     The names of the next group are Philip, Bartholomew, Matthew and Thomas. Their order varies only slightly in the lists. Bartholomew is either Nathanael’s surname or simply another name for Nathanael – not an uncommon feature in those days, for Thomas was also called Didymus (John 20:24), Matthew was called Levi (Luke 5:27), and Peter was called Simon and Cephas. We know for certain that Bartholomew is Nathanael by reading his call to discipleship and also his close connection with Philip (John 1:45-50). It is only in John’s Gospel (John 21:2) that he is called Nathanael, which is the Greek form of the Hebrew name Nathaneel, which means “gift of God.” In the Synoptics and Acts he is called Bartholomew, an Aramaic name.

     In the last group of Apostles were James the son of Alphaeus, Simon the Zealot, Judas, and Judas Iscariot. This James is called of Alphaeus to distinguish him from James Boanerges of the first group (Mark 3:17). Also called James the Less (Mark 15:40), he was Jesus’ cousin, for Mary and James’ mother (also named Mary) were sisters (John 19:25; Mark 15:40). Some think that Alphaeus and Cleophas are the same name in different languages. James the Less became Bishop of the church in Jerusalem and is also called “the Lord’s brother” (Gal 1:19), though by that term we should understand “relative,” for he was actually a cousin. Simon is called the Canaanite or Zealotes, probably to distinguish him from Simon Peter. The Zealots were a Jewish sect that tried by force to overthrow Roman rule in Palestine. Judas Thaddaeus was most probably the writer of the book of Jude, beyond that not much else is spoken of him in the NT. The other lists call him Jude, the brother of James, but it should read, Jude, the son of James. The KJV translators chose brother in order to make it correspond to Jude 1:1. The addition is neither implied nor intended in the Greek, and consistency demands that it should read Jude, the son of James.

     The first six Apostles were probably all disciples of John the Baptist (John 1:35-51), but the last six are not as well-known except for Matthew, whose calling as a publican, or tax-collector, was astonishing, much like calling a harlot (see note on Mat 9:9). It is possible that Matthew and James the Less were brothers, for the name of their father was Alphaeus (compare Mark 2:14; Acts 1:13; John 19:25). That would make three sets of brothers in the Twelve. Some think that Judas (not Iscariot), Simon the Caananite, and James the Less were all half-brothers of Christ (Mat 13:55). The Scriptures are not clear on that.

5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:

     The commissioning of the Twelve Apostles to proclaim the coming Kingdom throughout the cities of Israel was a training session for their great evangelistic work which began immediately after Jesus’ ascension into heaven. According to Luke, there were two separate commissions, the first involving only the 12 Apostles (Luke 9:1-6) and the second involving a larger group of seventy disciples (Luke 10:1-20). The two missionary works appear to have occurred in rapid succession. While the Synoptics agree concerning Jesus’ instructions to the Twelve (compare Mat 10:5-15; Mark 6:7-13; Luke 9:1-6), Matthew enlarges the theme into a long prophetic passage that effectively commissions every future member of the Kingdom of heaven to preach the Gospel of Christ (Mat 10:16-42). Some scholars think this latter section was spoken by Christ to His Apostles at an occasion nearer to His departure and that it is added here because it topically relates to the subject matter. Matthew’s gospel tends to group related material rather than keep a strict chronology. Thus, Mary’s anointing of Jesus is given with Judas’ betrayal (Mt 26:1-16), the Sermon on the Mount capsulizes the teaching of Christ throughout His ministry, the fig tree’s cursing and withering are given together (Mat 21:18-22), and the ten miracles of chapters 8-9 represent a cross-section of His many signs.   

     Initially the Gospel was preached exclusively to the Jews. The Samaritans were half-Jews living in the land of Israel and whose capitol was Samaria. They probably originated at the time Judah was taken into captivity in Babylon (2Kings 17:24-28). They learned to worship the God of Israel and acknowledged the law of Moses, but later they devolved into a separate religion with their own temple on Mt Gerizim and false forms of worship (see notes on John 4). When the Jews returned from Babylon, the Samaritans tried to overthrow the work of rebuilding Jerusalem. From that time onward there was great animosity between the two peoples. Jesus categorized them with the Gentiles. Although Jesus targeted the Jewish people, both Gentiles and Samaritan had opportunity to hear Him and witness miracles among their own race.

6 But go rather to the lost sheep of the house of Israel.

     The imagery is drawn from the prophets, who often pictured Israel as sheep and their leaders as shepherds. Isaiah wrote: All we like sheep have gone astray (Is 53:6), and Ezekiel prophesied that Messiah would seek that which was lost, and bring again that which was driven away (Eze 34:16) And that corresponds with Jesus’ thoughts in Mat 9:36. Speaking prophetically of the Gentiles He said: And other sheep I have which are not of this fold (John 10:16). Later, Jesus repeats this phrase to the Canaanite woman (Mat 15:24).

     Jesus was born a Jew, lived according to the Jewish law and preached to the Jews. He came as a minister of the circumcision to bring into effect the promises made unto the fathers (Rom 15:8). Jesus and the Apostles first went to the lost sheep of the house of Israel because the oracles of God were given to the Jews and they were to receive the promises. And yet, even before it began, the Kingdom was designed and prophesied to include all nations and tribes. The Jewish leaders’ rejection of Christ was the catalyst for the extension of grace to the Gentiles. The apostle Paul writes to his fellow-Jews: It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles (Act 13:46).

7 And as ye go, preach, saying, The kingdom of heaven is at hand. 8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.

     The first 15 verses of this chapter describe the evangelistic missions of Jesus’ disciples, but as the chapter progresses it becomes clear that in the latter half Jesus is speaking more of later missionary efforts that His future Church would undertake. In the book of Acts the warning of Mat 10:17-18 came true, as did His prophecy in Mat 10:34-37 of the great suffering the Jewish Christians would endure at the hands of their own kinfolk. At this time however, His words probably mystified the disciples: being hated of all men for My name’s sake (v22) did not sound very Messianic!

    The Twelve were sent out to preach repentance and the coming of the Kingdom of Heaven (Mark 6:12). John the Baptist and Jesus had proclaimed the same message (Mat 3:2; Mat 4:17). The Kingdom of Heaven is Jesus’ title for the New Covenant which He would inaugurate with His blood and which He contrasts to the Old Covenant. See my note for Mat 3:2.

     As proof of authenticity, these disciples were given special power to heal the sick, raise the dead and cast out devils. Given that the phrase, raise the dead, does not appear in many important manuscripts, and also that none of the other Gospels include it (Mark 6:7-13; Luke 9:1-6), many scholars do not think it was part of the original text. And it is true that there is no record of the Apostles raising the dead until after Jesus’ resurrection.

9 Provide neither gold, nor silver, nor brass in your purses, 10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.

     The Apostles were sent out two by two (Mark 6:7), empty-handed and money-less, and dressed in only the most basic of clothing. They were expected to trust God to provide for their daily needs. This was the common way that God’s prophets of old had lived, as also John the Baptist (Mat 3:4). The reason Jesus gives is: the workman is worthy of his meat, meaning that by laboring in Christ’s Kingdom the Apostles should receive their food and clothing from others in the Kingdom. While it is doubtful that this instruction is intended for all future evangelistic trips, the principle remains valid and Paul references it in 1Cor 9:14.

     Nevertheless, the Apostle to the Gentiles did not exercise that right as he labored to establish the first churches in the Kingdom. It was an unmistakable mark of his sincerity and commitment to God. So while the Scriptures do allow those who labor devotedly in the Church to earn their living from those they serve, Paul’s reason for refraining is certainly worth considering (2Thes 3:8). A paid minister may find it hard to speak against those who pay his salary and a missionary’s flock may find it hard to respect someone who does not work for his own food, clothing and shelter. Wise judgment is required for these decisions.

     Money can be used to benefit missionary efforts, yet it is not essential. And that appears to be the intent of Jesus’ words here: “Don’t worry about your physical needs, for God will provide for your necessities as you travel.” Many present-day evangelists and pastors in America could surely better judge these things! Their excesses and opulent living leave an ugly mark on the name of Christ. With their huge mansions, rich lifestyles and personal belongings, they act like celebrity stars rather than ministers of the Word. Recently I read in the news of a televangelist that is asking his viewers for $50,000,000 so that he can buy a new jet. Surely there are better Kingdom uses for that money.

     While the parallel passages in Luke 9:3 and Mark 6:8 agree in general, some critics see a contradiction in Mark saying the disciples were permitted a staff and sandals while Luke says shoes were not allowed (Luke 10:4). The contradiction is superficial. The passages intend to show that the evangelists went out with the bare minimum of provisions. Just one coat, for instance, and no travel-bag (KJV – scrip). It is doubtful that Jesus meant they should never use a walking stick nor refrain from using foot protection, but that they shouldn’t take changes of shoes and sandals. In those days, there were several kinds of staves, such as for self-defense and to carry possessions. Perhaps the slight differences can be attributed to Matthew grouping the two commissions (the Twelve and the Seventy) into one, while Luke separates them (Luke 9:3; Luke 10:4) and Mark does not mention the seventy.

11 And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. 12 And when ye come into an house, salute it. 13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.

     While Jesus was famous for associating with publicans and sinners, He instructed the Apostles to stay in households of good repute during their missionary journeys. Nor should they move from house to house during their time in that city. Apparently He gave this counsel to limit their exposure to dangers in the form of slander and temptation. A bishop must have a good report of them which are without; lest he fall into reproach and the snare of the devil (1Tim 3:7).

     To salute a house is to pronounce a blessing upon it; say, Peace be to this house (Luke 10:5). The salutation would be addressed to the members of the household and probably included a physical touch such as a hug, kiss or handshake. There are modes of greeting in every culture. Usually a salutation between friends will be different from a meeting of strangers. The Greek word is also used in the context of a farewell (Act 20:1; Act 21:6) and in the passages of the holy kiss (1Cor 16:20, 1Thes 5:26). The apostle Paul begins most of his epistles with a salutation of peace.

     If the household happened to be undeserving, the salutation would turn to you again (Luke 10:6). This apparently refers to greeting a stranger, for to bless the household of a known rebel or heretic is to participate in his wickedness (2John 1:10-11; 1Cor 5:11). And if a house or city rejected the Gospel, Jesus gold the missionaries to perform a little ceremony as they leave that place: Shake off the dust under your feet for a testimony against them (Mark 6:11; Luke 9:5). This solemn warning would alert the people that their rejection would incur the wrath of God. Maybe some would be provoked to repentance. The hard truth is better than ignorance. It is better to warn the ungodly and endure his scorn than to ignore their foul deeds and endure God’s scorn.

     Paul and Barnabas enacted this ritual when they were forced out of Antioch in Pisidia by the slanderous actions of the Jews, who stirred up the people against them (Acts 13:45-51). The people of Sodom did not have the Gospel of peace and grace preached unto them! Their sins, however so great, do not result in the same level of accountable judgment (see Luke 12:47-48).

16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

     The rest of this chapter speaks prophetically of the missionary efforts that the churches of Christ would undertake during the Age of the Gospel. Jesus warns that we must face many dangers, trials, struggles and disappointments, but that God will always be with us (Heb 13:5). This section is prefaced by the striking picture of sheep walking through a forest populated with wolves. It is a most sobering caution, for sheep have no natural defense. Their only protection is stay close to the Shepherd, listening to His voice and obeying His commands. The true saints of Christ go out unarmed into a world filled with violent, greedy, conniving, jealous and ungodly men! So beware, carefully conduct yourself in the wisdom that is from above (James 3:17), innocently living without thought of retaliation and violence. The figurative language parallel of Rev 8:1-13 similarly paints “The churches of Christ in the world.” And it is true of the experience of pilgrim churches during in history.

     In this life, the Christian experience is not all blessing and goodness. There will be trials, deceptions, contentions, temptations, arguments, violence, confrontations and even death along the way. But take courage, Christ has told us beforehand and He has trodden that road already. Be wise as serpents yet harmless as doves. The following verses teach some principles of conduct in carrying the Gospel into this fallen world. Men will betray, persecute and slander the servants of God. So be ever alert to the Serpent and his people, be aware of their devises and deceits. Remember that many times the Devil is able to use other Christians to do his evil work, many times without them even knowing it (2Cor 2:10-11; Php 1:15-16). Follow the example of Jesus, who knew when it was time to withdraw from confrontation and when it was time to press it further (see Mat 12:14-15).

     This passage has much to do with the topic of Non-Resistant Love. The Christian is called to return evil with good, instead of resisting it with human force (Rom 12:21; Mat 5:38-39). How should I respond to a bad person trying to harm my family? Act in wisdom and with the power of God, not resorting to violence and harm (Php 2:15). Above all, rely on the Shepherd. He cares and is watching to help those who are doing His will. The imagery of wisdom and a serpent reminds us of the serpent in the Garden, who was cunningly shrewd and wise in the ways of the world. I would have you wise unto that which is good, and simple concerning evil (Rom 16:19).

17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. 19 But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. 20 For it is not ye that speak, but the Spirit of your Father which speaketh in you.

     In his Gospel, John says that Jesus foretold these difficulties so that His followers would not become discouraged (John 16:2-4). Emboldened by Jesus’ words, Peter wrote that we should not think it strange when we are faced with fiery trials (1Pet 4:12-14). Behold, I have told you before (Mat 24:25).

     They will scourge you in their synagogues. At the beginning of the Age of Grace, the Jews were the worst adversaries that the missionaries faced. They also were cunning and astute in coercing the Romans to do their bidding (i.e. Acts 13:50). This devious trait remains among them down to this very day. Paul alone was scourged 5 times by the Jews (2Cor 11:24). In a later chapter, Jesus gives a similar prophecy that predicts the rejection and maltreatment many Christians will experience (Mat 23:34). The hands of the religious world are often the most cruelly turned against the true saints of the Kingdom.

     The Apostles gave testimony of the Gospel before great and small, Jew and Gentile. Their words ring with truth and conviction through the halls of time, for they took to heart the Master’s words: It is not ye that speak but the Spirit of your Father which speaketh in you. They did not agonize about their upcoming examinations, but relied on the Spirit to give the wisest words to answer their accusers (Mark 13:11). Take no thought (merimnao) how or what ye shall speak does not mean we shouldn’t prepare to give an answer to every man that asketh you (1Pet 3:15), but that we should speak in the power of the Spirit and not in man’s wisdom (1Cor 2:4). The Greek word means, “Don’t worry” (see Mat 6:25; Mark 13:11; Luke 12:26). For the uneducated twelve Apostles, this promise surely served as a great encouragement. 

     Interestingly, Luke puts these verses in his version of the Olivet discourse (Luke 21:12-15). His words there are abundantly assuring to all Christians, whether novices or aged in faith: Settle it therefore in your hearts, not to meditate before what ye shall answer: for I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. Peter’s answer before the Sanhedrin is an appropriate example (see Acts 5:29).

21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. 22 And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.

     Through the centuries of time, it has often been that to choose Christ is to choose ridicule, persecution and death, even from the closest of relatives. Islamic and Hindu cultures are especially cruel to Christian converts and family members are still routinely killed for professing Christ. Yet, many have chosen to be hated of all men for the name of Christ and of them the son of Man will not be ashamed (Mark 8:38; Luke 9:26). He will confess to know them before the angels of God in glory (Luke 12:8).

     He that endureth to the end shall be saved. The encouragement is directed to these persecuted and downtrodden – persevere, determine to press on, do not despair! Weeping will endure during this earth’s night, but joy cometh in the morning (Ps 30:5). The road will be difficult and dangerous, but never lose sight of that eternal crown! I am convinced that this picture is just as true in churches of Christ that are not persecuted physically, but spiritually. The Devil has developed an astonishing array of temptations and deceits to persecute Christians in lands of religious freedoms. Indeed, he has caused more souls to lose heart in those settings than in works of torture and death.

23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.

     To flee persecution is not a sign of weakness, although sometimes it may be better to stay. Richard Wurmbrand, a pastor in communist Romania in the 1960’s, knew that his preaching was making his country’s atheist leaders angry and that his life was in danger. One night, as he and his wife were discussing whether they should flee, a communist policeman troubled in spirit came to his house for help. Wurmbrand led that man to the Lord that night and it settled their question. They would stay. Sometime later though, Wurmbrand was arrested and imprisoned. For 14 long years he was tortured terribly by the communists, but during that time he led many of his fellow-prisoners to Christ. His wife continued their ministry until she too was jailed. Eventually communism in Romania fell and the two were released. What a story.    

     Till the Son of man be come. This apparently refers to the initial coming of Christ’s Kingdom on earth in the hearts and souls of men. That near event was the purpose for which the disciples were being sent out (v7). A few chapters later Jesus says: Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom (Mat 16:28). See similar in Luke 9:26-27. Christ came into His Kingdom at the beginning of the Gospel Age, when with power (Mark 9:1) He ascended into heaven unto the Throne of God (Heb 12:2) and invested His disciples with the Holy Spirit (Acts 1:8). The coming Kingdom was the repeated message of His ministry, so it is natural to take His “coming” in that sense in the present context (John 14:18).

     Preterists attempt to apply this verse to the destruction of Jerusalem, which took place about 40 years after this date. Their heretical idea is that Jesus returned to the earth in A.D. 70, so there is no future coming of Christ. Nor do they believe the world will ever come to an end. These beliefs contradict many plain passages that describe Christ’s Second Coming. Their main argument is that the Bible phrase, the end of the world, is a reference to the destruction of Jerusalem rather than the end of the world.    

     The contextual timeframe of this verse is a very strong point against the Preterist interpretation, for the destruction of Jerusalem is too distant an event to fit with Jesus’ words that His disciples would not finish going through the cities of Israel before His Kingdom began. Surely 40 years after Christ is much too long for the evangelism of Judea. For by that time Christianity had spread far beyond the coasts of Israel and reached throughout the vast Roman world!

     On the other hand, it is compelling and fitting that Jesus speak of the beginning of His kingdom at this juncture of His ministry. Jesus and John the Baptist had been preaching that this Kingdom was at hand (Mat 3:2; Mat 4:17) and now He sends out His disciples with the same message (Mat 10:7). He demonstrated the urgency of their message by saying that they would not finish visiting the cities of Israel before His Kingdom would come in power upon the earth. This interpretation is corroborated by Christ’s coming to His heavenly temple in the next chapter (see note on Mat 11:10).

     Preterists also like to point out that Christians were not persecuted until after Pentecost, but that fact we acknowledge and find in consonance with our comments above. Dioko means to pursue, to persecute, to press after, to follow. The same word is used to describe the Jews “persecuting” Jesus years before His death (John 5:16). Thus, read in context and using the parallel passages as interpretive guides, Jesus sends out His disciples to preach the Kingdom of heaven (Mat 10:7) throughout the cities of Israel only. They are instructed to not stay in any recalcitrant city, but to get out quickly and go to the next (Mat 10:14). They would not finish going through the towns of Israel before the Son of man be come into His Kingdom (Mark 9:1), which event refers to that official inauguration of its King rising from the dead and ascending to the heavenly Throne.

24 The disciple is not above his master, nor the servant above his lord. 25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?

     The disciple should expect to be treated in the same manner that his Master is treated. Jesus was rejected by the world, ridiculed and despised by the religious elite, and finally tried, tortured and killed by the Roman government. If they dared to call the Master of the house a “son of Satan,” they will call the servants of the house by even worse titles. Jesus did not take the easy road to Calvary. The mistreatments and cruelties He experienced give courage to His followers when they face the same troubles (see note on John 13:16). God could have ordained an easier, less-painful plan to redeem Man, but the path He chose demonstrates His love and His determined will for His servants.

     The reason the World mistreats the disciple of Christ is because his righteous message and life is a torment to the World (Rev 11:10). Because ye are not of the world…therefore the world hateth you (John 15:19). This hatred often comes harshest from the World’s religious quarter. The Jews, the Catholics, the Muslims, the Protestants – the true, pilgrim churches of Christ have always been hated and scourged in their synagogues down through the centuries.

     Beelzebub was a Pharisaical name for Satan. It seems to have its origin in the fly-god, an idol of Ekron (2Kings 1:2).

26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. 27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.

     While ridicule and torments are sure to accompany the faithful missionary followers of Christ, they should never let these satanic tactics intimidate their message! Fear them not…preach ye upon the housetops. The Apostle describes his experience in evangelizing Macedonia: we were troubled on every side, without were fightings, within were fears (2Cor 7:5). And at times the situation is reversed: “fighting within, fears without.” Regardless of the difficulties, the truth must be preached! Fear them not therefore.

     In Luke’s account, the exposure of secret things relates to the hypocrisy of the Pharisees (Luke 12:1-3). Sooner or later, sin will become known to all. Better if it is sooner, when it can still be forgiven, than later at the Judgment Day (1Tim 5:24; Mat 22:12; Rev 20:11-15).

28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

     Here is another unsettling portent of the great persecution which the churches of the Kingdom have endured without pause since the crucifixion of Christ. All of us must pass through this world’s valley of tribulation – some will give up their bodies to the physical flames of torture while others will fight the life-long war against the ruler of darkness and his awful fiery darts aimed at your very soul (Eph 6:16). Wicked men can torture and kill the body, but no man is able to destroy both soul and body in hell. God alone possesses the authority to decide who will be assigned the second death, that forever-burning lake of fire where all those who have rejected salvation must endure endless torment (Rev 21:8).

     While God is to be soberly feared as the only Judge and authority over death and hell, I believe that here Jesus is warning us to fear Satan with all his terrible and cunning tactics to corrupt Man’s soul and thus seal his endless fate in hell. In that sense the Devil has the power of death (see Heb 2:14), for everyone who yields to his wicked ways will surely die (Rom 6:23). The counsel is this:  obey the commandments of God and fear Him even unto death, for he that gives up Christ in order to save his physical life will end up losing out on eternal life (Mat 16:25). See also Luke 12:4-5.

29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. 30 But the very hairs of your head are all numbered. 31 Fear ye not therefore, ye are of more value than many sparrows.

     If it seems that God is uncaring, or not listening, or far away, these verses are for you. When one of His followers is cruelly tortured and killed, we wonder why God did not act. Whatever may be the reason, be assured it is not because God does not care! If He knows when a simple sparrow dies, He certainly knows when one of His children are suffering. When His own Son hung dying on a tree, cruelly tortured and mistreated, where was God? Was He far away, uncaring and unconcerned? A thousand times no! Surely He was never closer to His Son than at that time, yet even Jesus felt alone and forgotten: My God, my God, why hast thou forsaken Me? (Mat 27:46). God is never closer to those He loves than when they are in their most difficult hours, whether experiencing persecution and death, or struggling with Satan’s great trials and temptations. Take courage, afflicted soul, you are of more value to God than many sparrows. Cast your cares upon Him; He careth for you (1Pet 5:7).

     The promise of these verses is not that God will deliver the suffering Christian from every trial and torment, but rather that He is deeply affected by their suffering. The purposes of God in creating the world and Mankind are not fully revealed to us, but clearly part of that plan involves the free exercise of man’s will, and that must inevitably include wickedness and suffering.

32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

     This warning is given several times in the Scriptures. See Mark 8:38; Luke 12:8; Rev 3:5. While it is a comfort to the faithful ones who have suffered and endured for Christ, it is a warning to the cowardly and fearful (Rev 21:8) to return to Him. Peter denied that he knew Jesus, but repented and was forgiven. The word confess (KJV) means to acknowledge or affirm. See Mat 7:23; Rom 10:9; Heb 11:13; 1John 4:2.

Many would never deny Jesus in word, but by their decisions and actions they are denying Him. They do not keep His commandments, they do not walk even as He walked (1John 2:6). Those faithful ones who do honor Christ in all things in this life have this enormous blessing awaiting them at the last day: Jesus will confess to know them before the Judge. “I know this one, he kept My words and lived according to My will. Well done, thou good and faithful servant. Well done! Come on in! Enter into joy forevermore!”

34 Think not that I am come to send peace on earth: I came not to send peace, but a sword. 35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. 36 And a man’s foes shall be they of his own household.

     How sadly true this has been during the whole Gospel Age! Often a decision to follow Christ means permanent separation from one’s family. If a Muslim young person converts to Christianity, his family is required to kill him. A Jew that believes on Christ will never be accepted among his own people, and even the non-religious will excoriate and ridicule a son or daughter who becomes a “Jesus freak.”

     In the Scriptures, the sword is used to signify violence, suffering and war (Rev 6:4,8). In this context it is a striking symbol, for the enemies who wield it are one’s own loved ones. It has been said that the harshest cuts are those inflicted by a friend, something Jesus would know from experience (Ps 41:9; Mat 26:48-50). Perhaps in recognition of that fact, Jesus reassured His disciples that any man who has left house or brethren for the sake of the Gospel will receive one hundred fold reward in the world to come (Mark 10:29-30; Luke 18:29-30).

    I came not to send peace, but a sword. Didn’t Jesus come to bring peace and goodwill to men? (Luke 2:14). Yes, but His peace is not like that of this world (John 14:27). The peace that Christ gives is not physical rest from conflict and tension, but the peace of God, which passeth all understanding (Php 4:7). It is a peace of soul contentment and inner assurance. Earthly troubles and trials of faith cannot take away the peace that Jesus gives (John 16:33). True, inner peace is a state of being, or condition of the person. Yes, it may affect the emotions, but its true foundation is that deeper, solidly based faith in the promises of Christ. See note on John 14:27.

     Orthodox Protestant commentators find the interpretation of this passage difficult (see Clarke) because they are in the camp of the one wielding the sword instead of the camp experiencing persecution and variance. The JFB commentary even throws the blame on the persecuted ones, saying that they have “a fanatical thirst for martyrdom” (see his note on v16). Unbelievable.

37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

     This verse encourages the wavering heart to count the cost and then press on with Christ. The words are even stronger in Luke’s account (Luke 14:26). How much will it really cost you to become a Christian? It will cost you everything! For he that has chosen Christ has veritably suffered the loss of all things (Php 3:8). Many think to live with one foot in the World and the other in the Kingdom, but Christ demands absolute allegiance. 

38 And he that taketh not his cross, and followeth after me, is not worthy of me.

     It is a simple statement, but with far-reaching and all-inclusive effects in the life of every true Christian. God gives every person a cross to carry as he walks this earth following Christ. Each cross is unique, with different trials, weaknesses, temptations and callings. If you do not have a cross, you are not a disciple of Christ, for whosoever doth not bear his cross, and come after Me, cannot be My disciple (Luke 14:27). Remember this in your spiritual journey: Jesus calls you to carry a cross, not a suitcase of belongings! However, be comforted in the fact that He does not ask of you something that He has not already experienced. Let us gladly join our crosses with His and follow Him outside the gate, bearing its reproaches, temptations and sufferings (Heb 13:12-13). Charles Cowman wrote that Jesus sacrificed six things: personal comforts, social enjoyments, human relationships, worldly ambitions, earthly riches and physical life. Let the disciple remember that he is not above his master (v24). This topic of the Christian’s cross is found often in the Gospels (Mat 16:24; Mark 8:34; Luke 9:23).

     Lukewarm Christianity (Rev 3:16) attempts to serve Christ without a cross, but it cannot be done. Beware, Jesus said, when all men shall speak well of you (Luke 6:26), for that is not the normal Christian experience. Endure hardship as a good soldier of Christ (2Tim 2:3), be conscious of personal weaknesses, weights and sins (Heb 12:1). A literal cross is rough, heavy, cumbersome and uncomfortable to bear! At the finish line though, the faithful and patient one “will exchange that cross for a starry crown and reign forever with Christ.”

     In verse 34, the topic of peace has two very different aspects, one is inward and spiritual, but the other is outward and physical. The same is true of the Christian’s cross. In this world, the life of a Christian will be one of trouble, suffering and shame; but at the same time the burden of the inner soul is made easy and light (Mat 11:30). The one who truly experiences this inner peace and happiness will find that rough old cross to be not so heavy after all. In fact, it can be a literal joy (James 1:2-4). On the other hand, the one who does not appreciate the great things of Christ, will find that cross to be unbearably burdensome and shameful. He will find a way to make it lighter, but at terrible eternal cost!

39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.

     In the Greek of the New Testament, the words life and soul derive from the same word, psuche. This passage (as well as others) uses psuche in an immortal dimension, but on other occasions it is used in reference to physical life. Like psuche, the word pnuema can refer to physical breath or to the spirit and immortal soul, while zoe is a more general term for life, including plant and animal life. These three Greek words correspond to the Hebrew words nephesh, ruwach and chay.

     Jesus will repeat this warning as a critical assessment of the Pharisees in Mat 16:25-26 (see also Mark 8:35; Luke 17:33). Live always mindful of the precious, everlasting value of your soul, for your decisions and actions will determine its eternal state. The first part of this duplet intones the impossibility of a man to actually save his own soul: whosoever tries to save it by his own will and strength shall end up losing it, for his sins immediately disqualify him. However, the second part of the duplet promises a way that a man can save his soul: by losing his life and pledging allegiance to Christ alone. John says, he that hateth his life shall keep it unto life eternal (John 12:25). Not that literal, physical death is required to be saved, but that the death of Self must be a reality in life. Whosoever would be saved must live for Christ first and always, regardless of the consequences to his own will, wishes and well-being. These verses emphatically show that the Christian must choose to live in total self-denial. See notes on Mat 16:24-26.

40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. 41 He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. 42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.

     The principle that Jesus here teaches is that if we assist a prophet or righteous man in his work, be it even so small as giving him a cup of cold water, we will earn a heavenly reward. The reverse is also true – those who take pleasure in the wickedness of evil-doers will share in their punishments (Rom 1:32; 1Tim 5:22; 1John 1:10; Rev 18:4).

     These little ones. Apparently speaking of any disciple of Christ, including children and those new in the faith. See also Mat 11:11; Mat 18:6; Mark 9:41.

1 And he entered into a ship, and passed over, and came into his own city.

     The events of this chapter are so stirring and spectacular it seems incredible that His fame was not impossibly powerful in Israel. But the fact that He did not work (as yet) these miracles in Jerusalem contributed to lower His profile. Much of His ministry was to the poor and out-of-the-way folk in the northern countryside. Apparently Jesus did this purposely (see Mat 8:4, 9:30). This dual chapter of miracles (ch8-9) will showcase Jesus’ power in a variety of ways and areas, and they conclusively demonstrate His heavenly authority and power, such that after the tenth miracle the people marvelled, saying, It was never so seen in Israel (Mat 9:31). The first miracle of this chapter is an important one, for it shows Jesus with the power to forgive sins.

1. Jesus touches the leper and heals him (Mat 8:2-4).
2. He heals the centurion’s servant on his deathbed (Mat 8:5-13).
3. He heals Peter’s mother-in-law of a severe fever (Mat 8:14-15).
4. He stills the winds and waves with His word (Mat 8:23-27).
5. He casts out a legion of demons from two men (Mat 8:28-34).
6. He forgives the paralytic man’s sins and heals him (Mat 9:2-7).
7. He heals the unclean woman from an issue of blood (Mat 9:20-22).
8. He raised the ruler’s daughter from the dead (Mat 9:23-25).
9. He opens the eyes of two blind men (Mat 9:27-30).
10. He casts a demon out of a man who could not speak and heals him (Mat 9:32-33).

2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. 3 And, behold, certain of the scribes said within themselves, This man blasphemeth. 4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? 5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? 6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 7 And he arose, and departed to his house. 8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.

     Jesus had already performed amazing miracles that could not be explained outside of the power of God. Nevertheless, many continued in their skepticism, especially the Pharisees and doctors of the Law, who are noted to have witnessed this healing (Luke 5:17). Here, Jesus gave the theologians an undeniable proof of His deity. Instead of healing this man’s paralyzed body, He pronounced the man forgiven of his sins. And then, to prove that He really had authority to forgive, Jesus said the word and the man was healed!

     The stubborn and critical-minded scribes knew that only God can forgive sins (Mark 2:7), but amazingly they were still not willing to believe that He was the Son of God. Even the more open-minded multitudes seem to have missed the connection, for instead of recognizing Him as the Son of God, they marvelled and glorified God which had given such power unto men. Perhaps their unbelief is not so surprising, for various churches today also refuse to believe that Jesus is divine. Unfortunately, they find themselves standing with these unbelieving crowds. Some are analytic-minded theologians like the scribes, others are easily-swayed observers like the crowds of witnesses.  

     So-called “faith-healers” try to hinge all acts of healing on the amount of faith the sick person has, but in this case Jesus was more impressed with the faith of those that brought the invalid: Jesus, seeing their faith… The parallel accounts in Mark 2:1-12 and Luke 5:17-26 explain that the four helpers had found the path to Jesus completely blocked by people, but undeterred they carried the paralyzed man, bed and all, up onto the roof and removed the tiling to lower the man down directly in front of Christ. For this action, and not simply the act of believing, Jesus recognized their faith. It was a faith that worked to attain the blessing.       To the scribes and Pharisees, this amazing act of healing did nothing to change their hardened hearts. Instead, it sent them into even wilder thoughts of judgment. He is blaspheming! Three striking miracles: healing the body of a paralyzed man, healing the soul of a sinner and revealing the inner thoughts of the scribes. Yet in their blind jealousy the Jewish leaders dismissed these acts that God only can perform and even attributed them to Satan (Mat 9:34).

9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.

     Contrast Matthew’s response to the disciple of the previous chapter, who asked permission to bury his father first (Mat 8:21). Matthew was a hated tax-collector, a Jew who worked for the Romans in the city of Capernaum. As a rule, tax-collectors cheated the people and kept much of the tax money for themselves. They were part of that group commonly called the publicans and sinners (see next verses). Jesus however, saw something good in Matthew and asked him to become His disciple. To follow Jesus was a not a simple decision – the pay was zero and the danger was high. Yet Matthew was willing. He left all, rose up, and followed Him (Luke 5:28). So there are a few rich young rulers who do heed Christ’s commandments. Matthew changed his life completely and followed Jesus until his death.

     In the parallel passages, Matthew is called, a publican named Levi (Luke 5:27) and, Levi the son of Alphaeus (Mark 2:14), but in the lists of the disciples his name is Matthew (Mat 10:3; Mark 3:18; Luke 6:15). Both Matthew and James the Less were sons of Alphaeus, but it is not known if they were brothers, or if their fathers shared the same name (see note John 19:25). 

     The first six Apostles had been disciples of John the Baptist: Peter, James, John, Andrew, Philip and Nathanael knew each other well and were introduced to Jesus by John the Baptist (John 1:35-51). These six were sincere, righteous, radical, God-seekers. But with Matthew, the mold was broken, for he was a “person of the world.” Living in Capernaum, Jesus’ adopted hometown, he could not have been ignorant of Jesus’ fame in working miracles and righteous teaching. To hear Jesus call his own name, he, a known publican and sinner, must have been overwhelming (Rom 5:8) and Matthew did not disappoint Christ’s calling. Luke describes Matthew making a great feast at his house, inviting other publicans and sinners along with Jesus (Luke 5:27-32); the righteous scribes and Pharisees were not impressed.

     Matthew’s example is a strong encouragement for those who later in life wake up to find themselves deep in sin and far from God. Jesus is still ready to receive, still calling, “Follow Me.” It is never too late to repent, turn from a wicked lifestyle and follow the Master. It will not be easy, but the angels in heaven rejoice when such an one overcomes sin, self and the world to rise victorious in life by death with Christ. As someone once said, “The Christian life is hard work with low pay up front, but the retirement benefits are out of this world.”

10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. 11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? 12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.

     From the parallel passage, it is clear that this was Matthew’s own house (Luke 5:29). In writing his Gospel however, Matthew refuses to make that known, nor to draw any attention to himself. In the next chapter’s listing of the Twelve Apostles he is, Matthew the publican. There was no worse title or profession among the Jews than that of publican. Matthew however, was clearly a humble man, a man aware of his need for God and grateful for Christ’s mercy and grace in saving him.

     It is indeed wonderful for the vilest sinner to realize that Jesus loves and associates Himself with such as these. He is able to save to the uttermost every sinner that will but call upon Him in true faith and repentance. What a different Gospel it would be if Jesus had only associated Himself with persons of morally good character.

     Contrast Jesus’ actions with the thoughts of these Pharisees, who looked with distaste about them at these sinners with whom they, true keepers of the Law, were forced to share a place and meal. Yet Jesus came to save such as these. The self-righteous Pharisees did not want to see mercy and salvation extended to others. They were ones chosen to receive mercy. Even church men fall into this false thinking. Going about with over-much regard of their own righteousness, they are unwilling to help a lowly life-long sinner find salvation. They do not want to associate with a publican and so defile their own name and piety. Spiritual pride is a dangerous, self-righteous attitude that comes in various degrees and forms. It blinds the mind and damages reason, and the result is grave errors on a wide scale.

     Not the healthy, but the sick are in need of the physician’s care. Unfortunately, the self-justifying Pharisees (Luke 16:15) did not know they were sick ones! Like the self-absorbed Laodiceans of Rev 3:15-18, they could not see that they were wretched, and miserable, and poor, and blind and naked. And because they believed themselves healthy when actually they were blind, their sin remained (see John 9:41). This condition is rampant in churches today. So many think themselves the just ones, while condemning others for acting like sinners! Their faculties of judgment are turned upside down (Is 5:20). In present-day cases like this, where accusations are fierce and every act is criticized and doubted, a good rule to follow for those who are outside the situation is to judge first the attitudes of the parties and not get caught up into judging and second-guessing their “facts and actions.” Jesus said we would know false prophets by their fruits (Mat 7:20). Anybody can commit a wrong, but the good man is humble, open to correction, repentant. The proud and self-seeking man is antagonistic, vindictive and unwilling to accept criticism.

13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

     This quote comes from Hosea 6:6, where mercy refers to kind acts and goodwill toward one’s fellowman, which is the Second Commandment of the Law (Mat 22:39). The scribes and Pharisees kept the sacrifices and rituals of the Law and omitted doing good to others (Mat 23:23). Although they were the religious elite and thought they possessed full understanding of the Old Testament, Jesus tells them, “Go learn what God meant when He desired mercy and not sacrifice.” In Micah 6:1-8, God restates the same wish for His people. Apparently the Pharisees never did learn what that Scripture meant, for later Jesus brought the same Old Testament verse to their attention again (Mat 12:7).

     It seems to have escaped the Pharisees’ attention that here Jesus groups them with the publicans and sinners around Him! They were the sick ones, the unrighteous; and He had come to call such sinners to repentance. Most of the Pharisees however, were too proud and self-seeking to believe in Christ and for that reason the publicans and harlots went into the Kingdom before them (Mat 21:31-32). They were in desperate need of forgiveness and mercy, but did not know even know it. Jesus the Messiah had come for their spiritual healing, but they were refusing it (Dan 9:24; Mic 7:19).

14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? 15 And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.

     Earlier Jesus had criticized the Pharisees’ way of fasting as self-righteous and proud (see note Mat 6:16). While Jesus did not command His disciples to fast, He did fast during His ministry. And after His death the Apostles and the churches of Christ fasted often (Acts 13:2; 14:23; 2Cor 11:27). Here Jesus recognizes this unique time in the history of the world. The new Gospel Age was beginning and the Son of God had come to teach, demonstrate and establish it. Why fast and petition God when He was walking and talking in the flesh among them?

     A wedding is a time for rejoicing and singing, not mourning and fasting. In this analogy Jesus is the Bridegroom and His disciples are the children of the bridechamber. These days were happy for them, troubles and necessities did not even come to mind. But after the wedding celebration, they must be parted from the Bridegroom. Then there would days of deep tumults, dangers, trials and even death. While the disciple surely caught the general meaning of Jesus’ answer, they could not fully understand it until after His ascension. Nevertheless, in that era there was much comfort in remembering His words.

     The disciples of John the Baptist, who was probably still alive in prison, were the ones who asked Jesus this question. Maybe there was a subtle accusation behind their inquiry, “Why is our good teacher sitting in prison while You are eating and drinking as if nothing is wrong?” Jesus did not address that question here, but later He speaks of John the Baptist in some of the most glowing words of commendation to be found in the Scriptures (Mat 11:7-14). Yes, He understood that John was in prison for the sake of the Gospel, but isn’t that the fullest proof that John was a true prophet? (Mat 5:10-12).

16 No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.

     The next two parables (the patched cloth and the new wine) illustrate the coming change in the Kingdom: the Bridegroom would be taken away and the disciples would begin to fast and pray. The bottles were leather bags. New wine would expand the old leather bottles until they burst, so new wine required new bottles. Jesus did not come to patch up the old covenant, but to initiate an entirely new and better one. The new is so much better than the old that both covenant and people (wine and wineskins) are re-defined and ratified by Christ. The two should not, cannot be mixed, a task that the apostle Paul dedicated much of his life to effecting. Luke’s Gospel takes the imagery further, saying that most people like old wine better (Luke 5:39), meaning that the Jews (including the disciples) did not want to change. But eventually the new wine would become old, and the old would vanish away (Heb 9). Compare with Isaiah 65:8.

18 While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. 19 And Jesus arose, and followed him, and so did his disciples.

     Matthew gives a shortened account of these two miracles and begins with Jarius, a ruler in the Jewish synagogue (Mark 5:22), informing Jesus that his daughter had just died. The parallel accounts (Mark 5:22-43; Luke 8:42-56) begin while the girl is still alive, although at the point of death. Then, while Jesus was walking to her house, new word came that she had died. Jesus however, continued on to her house. Understanding those details help to see how these two miracles of healing are intertwined.

     It appears that this Jewish leader waited until the last minute before soliciting Jesus’ help. Perhaps he feared his fellow Jewish leaders, perhaps he too was a doubter. Whatever the case, at the last moment and in utter desperation, Jarius stooped to petition this Man of whom it was reported could heal at the spoken word.

20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: 21 For she said within herself, If I may but touch his garment, I shall be whole. 22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.

     This woman had good reason to be quiet in the crowd! Such a blood disease made her perpetually unclean by Jewish law and prohibited her from all temple worship and probably even from being in public. What’s more, Jesus would have become unclean if He had healed her by touching. And so the woman did not ask for His help, but worked her way into position where she would be able to touch His garment. Maybe she thought that by touching only His clothes and not His body she would not make Him unclean.

     The parallel accounts describe the woman’s fear of revealing herself when Jesus remarked that virtue had went out Him and asked who had touched Him (Mark 5:30-34; Luke 8:45-48). Mark says that the woman had spent all her money trying to be cured of this disease and that she had suffered many things of many physicians (Mark 5:26). See Clarke’s note on that passage for a shocking citation of a Jewish doctor’s remedy for this condition.

     Thy faith hath made thee whole. Jesus would often accompany His healings with similar words. The statement draws attention to the important contrast between the Old Covenant’s works-based salvation and the New Covenant’s faith-based salvation. Jesus did not ask how good she had been or how well she had kept the Law before allowing her to be healed. Neither was she required to do something first to prove her faith, as in Naaman’s case. We do see however, belief in action (Faith) that resulted in her healing. She believed that Jesus was able to heal and she acted upon that belief by finding Him in the crowd and touching His garment.

     We commonly hear that the reason healings do not occur more frequently today is because people do not have enough faith. Jesus never once indicated that the measure of one’s faith determined whether He would heal or not. He never once withheld healing because someone “did not have enough faith.” Instead, faith is an either/or condition. They either had faith, or they did not. Thus, Jesus  avoided areas (like His family town) that did not believe on Him (Mat 13:58). That is another either/or faith situation.

     Yes, faith is a necessary requisite for healing; no, it does not determine whether healing will take place. Jesus’ power and will effected the healing. The error of “faith healing” should be evident upon studying the way healing occurred in the NT. Jesus said that it only takes faith in the amount of a grain of mustard seed to move a mountain (Mat 17:20), yet who has seen one literal mountain moved at the command of a man? That’s because it is not faith alone which brings the answer to our prayers! Petitioning God rightly requires asking unselfishly, in His will and for the benefit of His Kingdom.

23 And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise, 24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn. 25 But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26 And the fame hereof went abroad into all that land.

     Why would Jesus say the maid was not dead, but only sleeping? He made a similar statement concerning Lazarus (John 11:11-14). The attitude of the people changed from scorn to astonishment when the maid came forth walking and very much alive. To raise a person to life is a stunning miracle of power, but this straight-forward account makes it to be a simple act for Jesus Christ.

27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us. 28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. 29 Then touched he their eyes, saying, According to your faith be it unto you.

     This particular miracle is unique to the book of Matthew, though later healings of the blind occur in all the Gospels. See for examples Mat 20:30-34; Mark 10:46-52; Luke 18:38-43. By calling Him the Son of David, the blind men were confessing that He was the Messiah (John 7:42). It seems that they followed Jesus for some distance (until He was come into the house), making the scene a walking proclamation that Jesus was the promised Messiah. As Jews, these blind men were acquainted with the OT, so maybe they were thinking of verses like Is 35:5 while they called upon Jesus for healing. Certainly these miraculous acts of healing fulfilled prophesies of Messiah.

     Notice that Jesus did not immediately heal the blind men. They continued to ask, continued to beg to be healed. Was Jesus testing their faith and persistence? Waiting to see if they would give up and walk away discouraged? Oh the reward that was theirs because of their perseverance! A lesson surely for Christians today.

30 And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it. 31 But they, when they were departed, spread abroad his fame in all that country.

     Again Jesus gave command to remain quiet about the miracle He had performed (Mat 8:4). Why? I will give my idea in the next paragraph. First though, it is interesting that the disciples never asked Him what He meant, nor did any of the Gospel writers venture to explain why He would silence the testimony of others concerning Him. Mark does note that on account of His fame as a healer He could no more openly enter into the city (Mark 1:45), but we are still left to wonder: didn’t Jesus come for the express purpose of demonstrating to the world that He was the Messiah? Why then would He suppress the spread of these unbelievable miracles? And if He was a charlatan as the skeptic thinks, why would He try to lower His reputation as a miracle-healer? Indeed, for the scoffing intellectual, this little fact adds much weight to this truth:  Jesus is the Son of God as recorded by the Gospels.

     Nevertheless, Jesus must have had a reason for often warning people not to spread the news of their healing. I believe it was to prevent the people from forcibly making Him to be their Messianic king and leader. Their faulty idea of the Messiah had been developed and promulgated by the doctors of the Old Law, who taught that He would lead them politically and militarily back into world prominence like David of old. He would put all enemies to flight, subjugate the Assyrians, Egyptians, even the Romans, and the banner of Israel would wave at the head of all nations. This Messianic belief was so firmly held that even the Apostles could not imagine anything different. If Jesus said something that did not match with “their Messiah,” they either reprimanded Him or just refused to understand (Mat 16:21-22; Luke 9:43-45; Luke 18:31-34; John 12:16).

     Even at the moment of His ascension the Apostles had not yet fully learned the mission and kingdom of Jesus the Messiah. There they asked Him, Lord, wilt thou at this time restore again the kingdom to Israel? (Act 1:6). They would need several more years to understand all that He had come to do – die for the sins of the world and save the Gentiles with the Jews. Finally those OT prophesies came to life! Of course, Jesus knew all this from the beginning of His ministry, so instead of directly teaching them that their concept of the Messiah was completely wrong, He used it to His advantage and made sure that they could not implement it. This is plainly seen on the occasion that He quietly left the multitude because He perceived that they were about to make Him their king by force (John 6:15). All of this was outside God’s plan.

     So by warning the blind men not to spread abroad the account of their healing, Jesus was avoiding the development of their false idea of the Messiah, for they were loudly proclaiming Him to be that very One (Mat 9:27). This is further seen in Mat 16:20, where Jesus forbade even His own disciples to spread the news that He was the Messiah. And according to Mat 12:15-21, this was prophesied to be an attribute of the Messiah – that He would not strive and cry in the streets, inciting the people and proclaiming that He was their savior; instead, He would be meek and gentle, not breaking even a bruised reed but sending forth judgment.

32 As they went out, behold, they brought to him a dumb man possessed with a devil. 33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.

     The Greek word for devil is daimonion which should be translated “demon.” Compare with Satan being called the Devil in Mat 4:1, where the Greek word is diablos. The KJV consistently fails to make the distinction between the two Greek words, translating both as “devil.” It appears that the demon was preventing the man from speaking, for when the demon was driven out the mute man was able to speak. See the parallel account in Luke 11:14-16.

     The Jewish nation has a long and storied history which includes quite a few miracles of healing and supernatural acts of deliverance. But what Jesus did was never so seen in Israel, for none of her famous leaders and prophets had done what Jesus was doing. See Is 35:5.

34 But the Pharisees said, He casteth out devils through the prince of the devils.

     What jealousy and hardness of heart! These words of the Pharisees cannot be softened or put in a less wicked light. Rather than accept and confess that God was acting among them, they slandered Him in the most blatant, blasphemous way possible – saying that His power came from Satan. Jesus will refute their charge later in Mat 12:24-32.

35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. 36 But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. 37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; 38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

     Jesus, the evangelist. These verses have moved the hearts of many missionaries, pressing them ever deeper into foreign lands and strange cultures. The labourers are few.  The fields are already white unto harvest (John 4:35). Who will go for us?  God in heaven is asking! Oh for more willing hearts like Isaiah, who responded, Here am I, send me (Is 6:8). Drawing on this picture, a songwriter describes the Father’s thoughts:

      My house is full, but My field is empty,
      Who will go and work for Me today?
      It seems My children all want to stay around My table,
      But no-one wants to work in My field.

     The imagery of God’s people as sheep and their leaders as shepherds is a common one in Old Testament literature and several passages are direct prophecies of this period of history (Jer 23:1-6; Eze 34:1-31). See also John 10:1-18. Jesus was moved with compassion because the multitudes were fainting, scattered and leader-less. It is primarily a description of their spiritual condition. The scribes and Pharisees were supposed to be the religious leaders in Israel, but they were ravening hypocrites (Luke 11:39) who oppressed the flock instead of encouraging it. The multitudes were spiritually scattered, forced to seek for themselves what food might be found. The words of Jesus brought hope and comfort to their souls!    

     Verse 35 virtually repeats Mat 4:23. For 3-1/2 years Jesus travelled about the cities and villages of Israel, preaching and teaching the Gospel of the Kingdom. In the next chapter, He sends the disciples out to do the same.

1 When he was come down from the mountain, great multitudes followed him.

     The next two chapters are dedicated to recounting ten incredible miracles of Jesus that performed before the people. These demonstrations of power authenticate His teaching and announce His authority, deity and mission. The giving of the Old Law at Sinai was accompanied by astonishing supernatural signs, so it is fitting that the New Law be equally confirmed (see note on Mat 5:2). All of these miracles can be found in the other gospels, but Matthew organizes them in a section on their own and not in their chronological order.

     Compiling related subject matter in a single section is a common writer’s technique, but Matthew groups his testimony more intensely than the other Evangelists. The Sermon on the Mount summarized virtually the entire teaching ministry of Jesus in a single three-chapter monologue, while chapters 8-9 relate His miracles. Chapter 10 is the missionary chapter. It describes the commissioning of the disciples to preach in the cities of Galilee, but intersperses details and prophecies of the Twelve’s later evangelistic efforts in Gentile lands. Other examples of Matthew’s style are chapter 23, which compiles in one long condemnation the many errors of the scribes and Pharisees, while chapter 24 covers prophecies of the destruction of Jerusalem and the end of the world.

2 And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. 3 And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.

     The ten miracles do not follow any particular pattern, but vary widely in form and range. This first miracle seems to correlate with Miriam’s punishment and later healing from that disease (Num 12:10-15), for under the Old Covenant there was nothing worse than contracting leprosy. Leprosy was a unique type of sin and the Law had solemn rules for the treatment of leprous persons (Lev 13-14). This scene of the Messiah cleansing a leper speaks of the arrival of that beautiful hope of promise – God taking away the sins of His people by marvelous acts of salvation in the establishment of the New Covenant (Is 27:9; Jer 31:34).

     The healing of the leper also parallels the appropriate action of a sinner who comes to Christ and asks for divine forgiveness. The leper, first acknowledging his unclean condition, then came to Christ for healing. Humbly and submissively he petitioned Jesus, “Lord, if it is within Your will for my life, please make me clean again” (see Mat 7:7-8). And with a simple touch and word, Jesus made him immediately and completely whole. He did not just “reckon” him to be clean, but made him truly clean (see Luke 5:12-14). God cannot commune with a man with sinful impurities; he must first be cleansed (see Num 19). Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow (Is 1:18).

4 And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.

     Jesus never confessed openly to being the Messiah and forbade the disciples to reveal His identity (Mat 16:20). He also charged the devils to remain silent about His deity (Mark 3:11-12; Luke 4:41) and four times told the person He had healed to not proclaim that miracle (Luke 8:56; Mark 7:36-37; Mat 9:30; 12:16). I can think of two reasons for this curious mode of action. First, Jesus’ miracles always incited the wrath of the Pharisees and that often resulted in harsh consequences for the healed person (such as the blind man in John 9). Second, His miracles often provoked the fickle and emotionally-sensitive Jewish crowds to rash acts ranging from trying to lynch Him (Luke 4:29-30) to forcing Him to become their king (John 6:15). Their faulty concept of the prophesied Messiah had them looking for a powerful political figure that would deliver them from the Romans and return Israel to its former physical glory (see note Mat 15:21; 22:41). Because of these reactions, Jesus moved about constantly and withdraw after tense situations (Mat 12:15). In spite of Jesus’ instruction, the newly healed leper could not contain his joy, telling everyone he met of his miraculous healing (Mark 1:45; Luke 5:15). 

     For a testimony. Lepers were not allowed to participate in Judaism, but the Mosaic law did prescribe a careful sacerdotal ritual for any leper who was somehow healed (Lev 14). It required him to travel to Jerusalem and present himself to the priest and resulted in complete restoration into congregational worship and temple sacrifices. By observing the Mosaic rules, the cleansed leper was both substantiating his healing and demonstrating his obedience. Jesus could have healed the man simply by speaking the word, but instead, moved with compassion, He touched the man and healed him (Mark 1:41). According to the Law of Moses, that should have made Jesus unclean too. Another example that Jesus was not a normal man.

5 And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, 6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. 7 And Jesus saith unto him, I will come and heal him. 8 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. 9 For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 10 When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.

     The parallel account in Luke 7:1-10 says that the centurion had first asked the Jewish leaders to help his dying servant. Centurions were Roman captains in charge of the soldiers who policed the Jewish province. Although they were called soldiers, a centurion and his men functioned as policemen, firemen and emergency workers. They were stationed throughout the Roman Empire to keep peace and protect her citizens. The centurions mentioned in the New Testament are almost always portrayed as honorable and sincere men (Mat 27:54; Act 10:22; 23:17; 27:43).

     This particular centurion lived in Capernaum, a relatively new and modern city where Jesus also lived. He had obviously heard of Jesus’ astonishing ability to heal and work miracles among the Jews (Mat 4:13; Mat 23:1-24), but being a foreigner in Israel, he was not privileged with the Jewish religion and belief in the true God of heaven. Nevertheless, his faith in a God that had the power to heal his servant was impressive. It exceeded the faith of the Jews.

      Palsy refers to paralysis, and in this case it was accompanied by grievous suffering. The centurion was a compassionate man and took it upon himself to help his servant, even though as master of the house he could have disregarded the dying man and quickly installed another servant (Luke 7:2). He was also a humble, God-fearing man and spiritually-intelligent enough to recognize higher authority. Nevertheless, it is a remarkable testament to his faith that the centurion believed that Christ could heal and work miracles without even being present. To this point that had not happened.

     A popular theology teaches that Man does not have faith on his own, but that God puts faith in those He chooses. That idea flies in the face of passages such as these, for note that Jesus found faith in this Gentile but did not find it in Israel. I do believe that God works to better develop a man’s faith, and sometimes there is very little faith to begin with. But to say that belief, faith and volition are not human attributes is to make him equal to the animals and that is no exaggeration. The Creation account shows that God had a different plan in mind for humankind as beings which would glorify Him in a different way than animalkind. He created Man with the capacity to think, reason and choose. Using those tools coupled with the help of the Spirit, a man is able to increase his faith.

11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. 12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.

     By this prophecy, Jesus confirms that His work would extend salvation to the Gentiles just as the Old Testament prophets had predicted (Is 11:10; Mal 1:11; Luke 2:32). A few years later, the very first Gentile to receive salvation was a centurion (Acts 10:1). Jesus’ words have been spectacularly fulfilled, for the little mustard seed has since grown into a mighty tree – untold millions have entered the Kingdom from every nation and people under heaven.

     The children of the kingdom are the blood Jews who rejected Jesus as the Messiah and who God has therefore rejected as His chosen people (Mat 21:42-46). These verses picture the dual nature of the earthly Kingdom of Christ. The “visible” Kingdom is composed of general Christianity, all the churches and people who call themselves Christians. Many of these will not pass into the celestial Kingdom of the Father. They may have attended church faithfully and worked wonders in Christ’s name (Mat 7:21-24), but their disobedience and iniquity will earn them eternal punishment (Mat 13:41-43). The “invisible” Kingdom are those truly-saved, blood-bought and heaven-bound saints of Christ. Their identities are known only to God.

     A surprising number of Christian groups claim to not believe in Hell, that place of eternal torments for the wicked (both angelic and human). Yet the Scriptures describe it in severe detail. And Christ the Loving and Benevolent One warns about it more than any other. See Mat 13:30, 42, 50; Luke 13:24-30; Mat 25:30; Mark 9:43-48; Mat 25:46.

13 And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.

     The Scriptures say nothing more concerning this particular centurion. Did he later become a full-fledged Christian? I will say yes, for without doubt he was a seeker of God and truth (Mat 7:7). How could he forget this Man? I feel sure that he followed the life of Jesus after this powerful event. Given his great faith and reverent fear, surely he believed the accounts of His death and resurrection.

14 And when Jesus was come into Peter’s house, he saw his wife’s mother laid, and sick of a fever. 15 And he touched her hand, and the fever left her: and she arose, and ministered unto them.

     Peter was from Bethsaida (John 1:44), but seems to have taken residence in his wife’s hometown of Capernaum (Mat 17:24). The two towns were located close together on the shores of Galilee.

16 When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:

     Jesus worked many kinds of miracles while on earth, but the two most common were healing the infirm and casting out evil spirits. Given so many references in the Gospels, one wonders why there were so many demon-possessed people in Israel. See my note on Mat 8:28.

     In these chapters we see Jesus with power to heal, cast out devils, control the forces of nature, know the inner thoughts of man, forgive sins and predict the future. Can a false prophet work miracles of healing like Jesus did? I think it very doubtful. Satan is a created being and can only operate as the Creator has allowed him. There is no hint that he has God’s ability to create nor even to act benevolently. Instead, his power is only to corrupt, distort, kill and tear down. True bodily healing, miracles of creation and other beneficial acts of the supernatural are possible only by God’s power. One of these ten miracles will demonstrate that healing a sick person and forgiving a man’s sins are equally divine actions. God alone can do them (Mat 9:4-6).

     Except for Jesus Christ, the world has never seen a person who could heal diseases by a simple word. That does not mean Satan will not try, by sleight of hand and deception, to impress mankind with every kind of miraculous act. The Devil is the ultimate counterfeiter and liar. Pharaoh’s magicians were able to duplicate Moses’ first three miracles, but their subsequent efforts failed spectacularly and finally they confessed, This is the finger of God (Ex 8:19). Did they actually make their rods become snakes, turn the water into blood and cause frogs to come up on the land? Or was it a clever magician’s trick, perhaps aided by Satan? I think it was the latter. The lack of miraculous acts by Satan and his henchmen throughout history favors that view.

     We read of several demon-possessed people in the NT, but none were able to do supernatural miracles. Some commentators opine that Satan instigated the mighty wind and waves that threatened the lives of Christ and His disciples. If so, God first allowed him that power (Job 1:12-22). As for so-called fortune-tellers, we know that Satan cannot really see into the future, or he would never have crucified Christ (1Cor 2:8). Of course, he knows his own plans for the future and those he might reveal for his wicked designs against God and His people. 

     Without doubt, Satan’s power is in the realm of corruption, decay and death. Yet, even then we do not see him with the authority to make someone physically sick at his will. In the case of Job for instance, God particularly granted him the ability to afflict Job with sickness. Satan and his demons are able to enter and control humans, but again only as God gives them permission. Once within a person, demons can exercise power over the body to restrict speech (Mat 9:32-33), or even speaking with the man’s tongue (Mat 8:29), etc. Satan does have great power in the spirit world which humans cannot see or fully understand. He is engaged in a terrible spiritual war against the human mind and soul. He can afflict our minds with trials of fear, depression, doubt and even mental illness. He can tempt us with a wide range of sins of flesh and spirit. These have huge influences and consequences in the physical, for what is within expresses itself without.

     If Satan can use deceptive acts for his corruptive purposes he certainly will and the Scriptures warn us to be wary of his devices. The apostle Paul alerted the early church concerning that Wicked…whose coming is after the working of Satan with all power and signs and lying wonders (2Thes 2:8-9). Note that these are lying wonders, or false miracles. Some will say, “but what about all power and signs – aren’t these supernatural miracles of deceit?” Well, can Satan manipulate the physical laws of the universe so as to do miraculous acts like turning a tree into a house? Or is he restricted to act within the laws that God created back at the beginning? I don’t think there is any doubt that if Satan could indeed turn a tree into a house, he would do so. Then he would have some false prophet claim magical powers and lead men to worship him. Maybe Satan does have such power, but if so, God does not presently allow him to use it. Regardless, never in all recorded history do we read of any man who was able to perform truly miraculous deeds at his will. Yes, at various times in history supernatural signs and wonders did occur, but their scarcity argues against Satan having the authority to freely do supernatural miracles. Corruption and sin is his specialty.

17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.

     This quotes Isaiah 53:4, Surely He hath borne our griefs and carried our sorrows, although it does not follow a word-for-word rendering of either the Masoretic or Septuagint texts. The ideas are similar however, and even more so when we understand that the Hebrew word for griefs is often translated diseases. While the Old Testament passage is typically understood in the spiritual sense of Christ bearing mankind’s sins and sorrows to the cross of Calvary (1Pet 2:24; Is 53:4 LXX), Matthew applies it to Jesus healing the physical infirmities of many. This illustrates a frequent feature of Old Testament prophecies, namely, a dual meaning or double fulfillment. Often (as here) there is both a physical and a spiritual aspect to the prophecy. Isaiah 42:7 for instance, foretells of Messiah opening blind eyes, releasing prisoners and freeing from darkness those in bondage. Those were fulfilled both physically and spiritually (literally and figuratively). The words infirmities and sicknesses (as also griefs and sorrows) can be understood in the spiritual sense or in the physical. Matthew here takes them in the latter sense. Jesus’ healing ministry is also foretold in Jeremiah 33:6 and Ezekiel 47:9.

18 Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. 19 And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest. 20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.

     Many people followed Jesus for the hope of physical gain and not for spiritual healing (see John 6:25-27). For that reason apparently, Jesus allowed only His closest disciples to daily accompany Him. This also prevented any political uprising from developing based on His ministry (John 6:15). Here was a scribe who promised to follow Christ wherever He went. Perhaps Jesus’ response reflects what He saw in this man’s heart: “If you follow Me, don’t expect an easy, comfortable life!” Has this changed for Christians today? Many live as if Jesus has given them the right to a calm and leisurely life of uninterrupted happiness. The New Testament paints a different picture, saying that those who would enter the Kingdom will suffer persecution and much tribulation (2Tim 3:12; Acts 14:22).

     The Son of man. This is Jesus’ earthly title of Himself. While He could have called Himself, the Son of God, He preferred to let His actions proclaim His identity. Besides, there was no dearth of witnesses announcing Him to be God’s Son. Satan and his demons so named Him (Mat 4:6; 8:9), as also did Peter and the disciples (Mat 14:33; 27:54). Finally, on the night before His death, Jesus testified to the high priest that He was the Son of God (Mat 26:63-64). For that blasphemy they crucified Him. Thirty times in the book of Matthew, Jesus refers to Himself as the Son of man (a common OT phrase that emphasizes humankind). There is however, a unique and powerful Messianic prophecy in Dan 7:13-14 that points to this very title of Christ. In a vision, Daniel saw a personage like the Son of man descending in the clouds of heaven and setting up an everlasting Kingdom. This fits with many other prophecies of the Christ as the seed of woman (Gen 3:15) but also Emmanuel (Mat 1:23).

21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father. 22 But Jesus said unto him, Follow me; and let the dead bury their dead.

     Another man professed to be willing to follow Jesus, but there was something he wanted to do first. “Allow me to bury my father.” Superficially that seems a noble task, but it probably hides a key fact: the father was not yet dead. Quick burials were a necessity in that time, even on the same day of death, before the body began to stink. If the father was dead already, this disciple would have been even then at the burial. Actually, the procrastinating disciple was making excuses (which have a degree of validity) to put off following Christ. He wanted to wait until his father had passed away; perhaps an inheritance was at stake.

     Men and women continue to make the same excuse! “Give me a little more time, I’m not quite ready. It looks and sounds good, but I need to finish a few tasks before serving Christ.” Then, like the almost persuaded Herod Agrippa, they put off their decision until the world has gripped their hearts too firmly to be dislodged. The parallel passage adds a second, similar example of a man who wished to bid farewell to all his friends before following Christ (Luke 9:61-62). Would they not persuade him to forget his decision of folly?

     Let the dead bury their dead. It is impossible for a physically dead person to perform a burial. “Let the spiritually dead bury the physically dead, while you come follow Me.” Both literal and figurative language is used in the same sentence. Paul said something similar in 1Tim 5:6, She that liveth in pleasure is dead while she liveth. Some think this disciple could have been James or John, one of the sons of Zebedee, who may have died about this time (Mat 20:20), others think he was not a member of the Twelve.

23 And when he was entered into a ship, his disciples followed him. 24 And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.25 And his disciples came to him, and awoke him, saying, Lord, save us: we perish.26 And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm. 27 But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!

     Only the Maker of the universe can control the weather like this. Although Matthew does not say so, the Psalms seem to foretell this event (Ps 89:9; 107:29). Those who have been on a storm-tossed sea can appreciate the power of this miracle! It is one thing for the winds to become instantly calm, but quite another for the waves to stop thrashing at His word. There was a great calm, such that the disciples marveled at His authority and power. The parallel passages are found in Mark 4:35-41 and Luke 8:22-25.

     O ye of little faith. I dare say that any person, being in the same condition, would be equally fearful! But the disciples were wise enough to petition the One who had the power to help, although He was Himself calmly sleeping. Perhaps that is a lesson for us today. In a later storm, Jesus used the same words in speaking to Peter (Mat 14:31).

28 And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. 29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? 30 And there was a good way off from them an herd of many swine feeding. 31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. 32 And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. 33 And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.

     Matthew gives a shortened version of this event, omitting that one of the men followed Jesus to the boat and begged to go with Him (Luke 8:38-39). These demon possessed men were exceedingly violent and almost supernaturally strong (Mark 5:3-4). They lived naked among the tombs (Luke 8:27) and could neither be tamed nor chained for long. They were controlled by a legion of demons (Luke 8:30) and would threaten anyone who passed by, screaming out and gashing themselves with stones (Mark 5:5). This is the severest case of demon-possession ever known and it provokes several questions, such as where and how demons in-dwell humans, and whether they can empower their subjects with super-human strength and abilities. See the more detailed accounts of this event in Mark 5:1-20  and Luke 8:26-39. The word Gergesenes seems to be linked with 1Chr 12:4, while Gadarenes derives from Girgashite (1Chr 1:14).

     While Jesus referred to Himself as the Son of man (Mat 8:20), the demons called Him the Son of God. They knew Him because of their master, the Devil, who had tried to corrupt Him without success (Mat 4:4-11). They also knew that, due to their rebellion against God, their destiny had long been sealed (Jam 2:19), and that someday they would be thrown into the lake of eternal torments along with Satan and all things evil (Rev 19:20; 20:15). For that they ask, “Have you come to torment us before the time?” Until that day, the demons of Satan continue to exert their influence of provoking men unto iniquity, making evil men become even more evil and trying to get good men to become evil (Rev 12:12).

     The demon-possessed man ran to Jesus and worshipped Him (Mark 5:6), but it is doubtful that the Legion came of their own accord. Jesus had crossed the sea of Galilee to cast out these demons and He had arranged this encounter. The demons begged not to be sent out of the country (Mark 5:10), or into the deep (Luke 8:31, same word in Rev 9:11). They asked permission to enter into the swine instead, but that resulted poorly for them, as the whole herd of 2000 pigs immediately ran into the sea and died (Mar 5:13). Perhaps this illustrates that animals cannot be demon-possessed?

     Judging from the Gospels, demoniacs were fairly common in Palestine during Jesus’ time on earth. Before Christ, Satan seems to have been able to overpower men and even indwell children at his will. However, in the age of the Apostles demon-possession is hardly mentioned. The Epistles say nothing, and even the book of Acts has just one or two references. I believe the reason demon-possession is not nearly as common as it was before Christ is on account of Jesus’ victory over Satan at His death and resurrection. Before, the world was Satan’s and he held rightful ownership of it on account of sin (Mat 4:8-10). After His victorious resurrection Jesus gained the authority and title of the World (Rev 11:15) by paying for it in the only allowable currency, His own blood. In binding the strongman, Jesus took from Satan much of his power and all that Satan now does in the world must be approved by the new Ruler of the earth (see Rev 20). 

     Satan’s powers have been restricted. I believe that means he is only able to possess those who willfully allow themselves to be so used. If that is true, then children before the age of accountability may not be indwelt. Many would disagree, but it is my belief. Is it possible that this will change at the very end of the world, when widespread rejection of Christ will give Satan increased power to corrupt and deceive? The book of Revelation’s “loosing of Satan” hints that during the end-time era of the world Satan may again be permitted to move and indwell humans with greater latitude (Rev 20:3, Rev 20:7).   

     In saying that Jesus ransomed us or purchased us from Satan, I do not imply that He had to pay Satan something, but only that in forgiving us and bearing our sins He paid the cost of our redemption. Forgiveness always costs the forgiver something, usually in bearing the wrong of the evildoer without recompense. So it was with Christ when He forgave us our sins.

34 And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.

      Mark and Luke add more details to this account, which makes it plain that the Apostles remembered well this particular act of Jesus. It was not your average miracle, nor does it compare with the other times that He cast out demons (see Mark 5:1-21; Luke 8:26-40). Jesus crossed the sea of Galilee for the sole purpose of healing these two demoniacs, but instead of gratefulness and acceptance for ridding their country of this terror, the people of that land were afraid of Him and asked Him to leave. Why were they afraid of Jesus? Because they were wicked men and they did not want His healing. Why else would there be a huge herd of swine in the land of Israel, where pigs were unclean animals and forbidden?

     I believe there is more to this account than meets the eye, for the details of this account are strikingly abnormal. The two men with a legion of demons; their absolutely impossible condition; the demons confessing the authority of Jesus; the people of the region rejecting Christ – which things are an allegory (Gal 4:24). The two men represent the Jews and the Gentiles races. For millennia the Gentiles lived among the tombs, neither seeking the God of heaven nor caring about Him (Mark 5:3-5; Acts 17:22-31). They were, by all standards, possessed with evil spirits. But Jesus crossed the sea to cast out their unclean spirits, to open their eyes to knowledge, and to give them a right mind. The Gentiles were a wild, savage race, which had devils long time, and ware no clothes (Luke 8:27). They were spiritually dead, aliens and strangers from the covenants of promise, without hope and without God (Eph 2:12). But after the death of Christ, the Holy Spirit was poured out upon the earth, and the Gentiles came to their spiritual senses. Their demons were cast out and they came from afar to sit at the feet of Jesus, clothed, and in his right mind (Luke 8:35).

     The people of that country represent the generation of Jews that saw Jesus’ miracles and heard His message, and yet rejected Him. They did not want His goodness and healing; they were wicked men who were consumed with selfish, immoral actions like raising pigs. They besought Him that He would depart out of their coasts. And He did. The second demoniac does not appear to have responded positively to Jesus casting out his demons, for he is not mentioned at all in the other Gospels. He represents the Jewish race in general, who Jesus also cleansed and from which a holy remnant sprang up to begin the Church of Jesus Christ. Yet, down through history, the Jews have underwhelmed in filling up their measure in the Kingdom of Christ.    

1 Judge not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

     These verses are popularly invoked in such ways that allow disobedience and sin to continue unchecked in the church. “Who are we to judge?” It’s a common statement when someone chooses the wrong path or refuses to live within the church’s guidelines. In one sense they are correct, for on his own authority no man has the right to judge seeing that he himself has transgressed the law. On the other hand, Jesus commanded the Christian to declare what God has judged: Judge not according to the appearance, but judge righteous judgment (John 7:24). See also John 8:1-11; Rom 2:1; 14:10. He that is spiritual judges all things (1Cor 2:10). Consistent with these truths, Paul reprimanded the Corinthian church for not judging (1Cor 6:1-5). See also 1Cor 5:1-13. Even the verses in this passage admit the validity of making judgments about a matter. Verse 6 implies that we evaluate a person and judge him to be holy, a dog, or even a pig.

     So what does judge not that ye be not judged mean? I believe this sets the tone for the whole the chapter. Within that context, we can at least make the following inferences:

• Don’t be characterized by a judgmental attitude of others. Rather, judge yourself (1Cor 11:31). Those quick to criticize others will find that others are quick to criticize them (v2). This is a common truth of life based upon the Golden Rule.
• Don’t judge others when you have something condemnatory in your own life. Take care of your problems first and then you will be able to help others with their problems. This seems to be the chief point Jesus is making (see verses 3-5).
• Don’t hold others to a higher standard than the one you apply to yourself. Jesus stressed this point on many occasions and did not hesitate to call these people hypocrites (v5). We will all stand before the Judge that will be no less lenient than the standard by which we judged others (v2).

     Wise applications of these three guidelines to everyday life are manifold. Even in church settings there are tendencies for gossip and character slandering, and there is also the constant concern to keep the church body pure from unforgiven sins. Some people tend to take offense where none was intended and such will in turn be held to the same measurement of offending others unintentionally.

     It is very important that we examine our motives any time we judge another. Are we justifying our own actions? Are we cultivating a spirit of pride and superiority by comparing ourselves with others? Or is our one concern for the church of Christ and our brothers. A judgmental person enjoys seeing the punishment carried out rather than seeing the erring brother restored to fellowship.

3 And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.

     The mental image of a person trying to remove a speck of dirt from somebody’s eye when he has a log protruding from his own eye is quite funny. Does Jesus speak with some humor here? I can imagine His listeners chuckled as they pictured it in their minds. Yet this very attitude and action was common among the Jewish people of Jesus’ day. It continues as a potential error today in varying degrees of gravity. The Pharisees were blatantly hypocritical in condemning others while they had the same sins in their own life. Things are not so different today. I have noticed that often people with the strongest words of condemnation or criticism don’t realize that they have the very same problem in their own life! This little observation is so consistently true that whenever I feel myself reacting strongly to the action or attitude of another, I uneasily suspect myself of projecting the same image.

     The mote and beam analogy should be read in context with Jesus’ words about judging others (v1-2). It is great arrogance to judge others when we ourselves are guilty of greater sins. Why is it that we are able to spy the smallest speck of fault in someone else and not see the great log of sin in ourselves? On the other hand, the church must not take this analogy as a reason to avoid judgment and discipline (v1). Each of us has faults, temptations and even sins. The church is to judge and remedy all situations that involve sinful conditions (1Cor 5:13) – not for the purpose of punishment but for repentance, reconciliation, forgiveness.

6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

     Like the statement, Judge not that ye be not judged, this verse must be applied in wisdom and proper judgment. If we never offer pearls to swine, how will the sinner be saved? The admonition seems to be based, at least partially, on the futility of reasoning with a fool (Pro 9:7-8; Pro 23:9). Yet even in this, wisdom and judgment is required. Pro 26:4-5 says, Answer not a fool according to his folly, lest thou also be like unto him. Then it continues, Answer a fool according to his folly, lest he be wise in his own conceit.

     The analogy of dogs and swine to haters of truth and righteousness is aimed at those who have heard the Truth and have rejected it (Rom 1:18, 28; 2Pet 2:22). When Jesus sent out His disciples, He told them to depart from those cities where people would not listen to the Gospel (Mark 6:11; Luke 9:5). However, that doesn’t mean missionaries should never preach in areas where they are persecuted by the authorities. Historically those have been very fruitful mission fields. But there are people groups that are uninterested, cold and bitter towards the Gospel message even though they have been exposed to its goodness for centuries. It is better to send missionaries to more fertile fields ripe unto harvest than to deserts where only a few plants can be found. Interestingly, Jesus never shared the Gospel to non-seekers (Mat 10:14).

     On the individual level, this verse seems to caution against engaging the angry, vitriolic atheists of society who have specifically chosen to disbelieve God so that they can follow their own way without conscience. Jesus did not spend time trying to convince such people. He let them continue in their rebellion and error, and went out to find the honest seeker. So let the Christian concentrate on giving what is holy to those searching for the Way, those who God is actively calling and who need affirmation. And we do not take a single rejection by an unbeliever as reason to call him a swine.

7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 9 Or what man is there of you, whom if his son ask bread, will he give him a stone? 10 Or if he ask a fish, will he give him a serpent?

     Quite a few verses affirm that God will always answer the Christian’s prayers (Mat 21:22; Mark 11:24; John 14:13; 16:23-24). This does not mean however, that God will answer every prayer in the way that we would wish. The next few verses explain that God knows what is truly best for us and He will give us good gifts that may not be what we expected. In other words, our petitions must be made according to His will (1John 5:14-15). Jesus set this example in Gethsemane when He prayed, not my will but Thine be done (Luke 22:42). Selfish petitions and prayers of pride will not be accepted (Jam 4:3; Luke 18:10-14). And the Christian who expects to receive from God must be doing His commandments (1John 3:22). In this way, Every one that asketh receiveth.

     In order to receive we must ask, and what’s more, we must seek and knock. A casual prayer will not do if we really want to receive. We must seek, and diligently; we must knock, and without ceasing (1Thes 5:17). In other words, persevere in prayer when we ask of God (Luke 18:1-5), taking caution to always pray according to His will. We should never, like Balaam, ask outside of the known will of God lest, like Balaam, God grants us our wish to our own hurt. If we do not care for one of His commands and so ask to be exempted from it, we are revealing our insubmissive inner self.

     In verse 11 petitions to God are likened to a son asking something of his father. A father wishes to give only what is good for his children, but sometimes the father will relent if a son asks persistently for something the father thinks is not good (remember the parable of the prodigal son). That is a dangerous situation. For a fuller discussion of the subject of prayer, see my note for John 14:13.

     Why does God want us to pray? He already knows our needs. Prayer is more than petition! Jesus prayed for hours on end, sometimes all night. Did God need to hear from Him? Prayer humbles the heart of man even as it moves the hand of God. He wants to hear our doubts and needs; He wants to give us good things.

11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?

     If a sinner father gives his children good things and not bad, how much more will God give good things to His children? The parallel passage reads, how much more shall your heavenly Father give the Holy Spirit to them that ask Him (Luke 11:5-13). Having the Holy Spirit within is a sure recipe for asking in accordance with God’s will (see note on v7). Luke’s account likens a man persistently asking his friend for bread in the middle of the night to a man asking God for something (especially the Spirit). This implies that the work of holiness and entrance of the Spirit into a Christian’s life is not instantaneous, but gradual, and that at times we become discouraged at the slow pace of growth in our lives. Yet we should not faint (Luke 18:1-5), for fruit does not appear and mature on a tree in one day either. It gradually matures and ripens until finally the deep, mysterious work of development is accomplished, ready to be eaten and enjoyed. So too is the ripening of the fruit of our lives. It happens slowly and we must continue patiently, despite the setbacks, asking persistently that God would develop that fruit for His use. See the parable in Mark 4:26-29.

12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

     The Golden Rule this has been called (Luke 6:31), or the Royal Law (Jam 2:8). It is a re-statement of the second commandment under both Covenants (Mat 22:40). Love is the fulfilling of the Law (Rom 13:10). This forms the concluding statement of the teaching given in the previous dozen verses. The manner in which we judge others determines the manner in which we will be judged, and the measure by which we give to others will determine the measure by which we receive from others (Mat 7:2).

13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

     The strait gate. The Greek word here means narrow, tight, confining – it contrasts with the wide, broad gate that leads to destruction. The gate to salvation is narrow and small because we must there leave all earthly baggage before walking the road that leads to life (Heb 12:1-2). The gate to destruction is wide – one can bring along all his selfish desires, pride and possessions. Uncomfortable as it may be, there is no avoiding the fact that Christ is here expressing the extreme difficulty of entering the Kingdom! Luke makes it even more serious: Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able (Luke 13:24). The Way of the Kingdom is not for weaklings or lazys; rather, forceful men and women of courage and valor strive to press their way into it (Mat 11:12; Acts 14:22). This truth does not square with the Calvinist ideas of Unconditional Election and Irresistible Grace. The example of Jacob wrestling all night with the Angel and refusing to give up until he received the blessing (see Gen 32:24-28) very clearly illustrates the call to give all diligence to secure our election (2Pet 1:10).

     The Sermon on the Mount has now stretched into 3 chapters. In it, Jesus gives a new and difficult rule: the Law of Christ. Now, so as to avoid any doubt, Jesus warns that this Way is narrow, difficult and long. Few there be that find it. Many will come in the name of Christ and broaden the way, explaining away certain principles and commands that are not popular socially. These are false prophets, ravening wolves that will not spare the flock (Act 20:29). How terrible that they will lead many astray by following their pernicious ways (2Pet 2:1-3).

15 Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them.

     Every person who has entered upon the strait and narrow way and has become a sheep in the flock of Christ must be aware that he will encounter false prophets, or wolves disguised as sheep that are intent upon killing and stealing (John 10:10). Every child of God must be constantly alert for the many lures and disguises of life-taking deceptions of Satan. It is everywhere warned about in the NT (Act 20:29-30; Rom 16:17-18; Eph 5:6; Col 2:8; 1John 4:1; Rev 3:11). This topic continues through the end of the chapter.

     According to these verses, false prophets are not so much recognized by what they say as by what they do. In other words, their fruits (read “works”) reveal their true identity (see note on Mat 12:14). If you try a little, you will discover that you can make the Bible read the way you want it to read. And that’s why there are all manner of errors, falsehoods and sins among the so-called churches of God today. These false prophets are popular because they teach what their people want to hear (2Tim 4:3), and they are betrayed by their own actions. Some false prophets know they are teaching lies; others sincerely teach untruth. It’s like two kinds of poison – it doesn’t really matter which one applies because both will kill you. Unsure if a teacher is a true prophet or a false one? Look at what he is eating: good pasture like every true sheep? Or is he eating other sheep?

     The picture of trees bearing fruit as a figure of salvation and good works has three aspects. First, there are many fruit-bearing trees, yet they always bear the same kind of fruit. An apple tree will not bear oranges and an orange tree will never bear apples. So too will the Christian bear Christ-fruit and a worldly person will bear world-fruit. Second, fruit trees do not all bear the same quality or quantity of fruit. So too will Christians vary in good works and faith. Sometimes God needs to prune the tree to get it to bear the fruit it should. And sometimes He just throws it in the fire (John 15:1-7). Third, just as it is impossible to know a good tree from a bad one in the winter time, so too the just and unjust are at times indistinguishable. Wait until summer and then it will become clear. These points hold true in the test of false teachers. See 2Pet 2.

21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

     If the warning of the strait gate has not quite convinced the apathetic person, the direct statements in the next few verses are absolutely compelling. The picture is of that day, the final judgment day, when many will suddenly discover that they have been deceived. They thought they were saved, but now realize they are eternally lost. Their earnest profession, Lord Lord, implies many words of praise but no accompanying works of doing the will of the Father. Many who have done great works in Jesus’ name will find themselves shut out of the Father’s Kingdom. Clearly then, casting out devils and doing wonderful works in the name of Christ do not qualify as spiritual fruits! The fruit which the Spirit cultivates in our lives will reveal who is the good and righteous man of God. Obedience is not optional (1John 2:3-6). However, do not confuse this fruit with the works of the Law (see Gal 5:22-23).  

     Almost all the commentaries I have read misunderstand what Jesus is warning about in these verses. Yet it seems very straightforward and simple! “Not everyone who professes to be a Christian is going to be saved, but the one who pleases Me. Many will profess to know Me, will preach about Me and do great deeds in My name, but on the Judgment Day I will reject them because they did not please Me. They were workers of iniquity, following their own heart and pleasure instead of living to please Me. The wise man will understand that in order to be saved, he must be careful to do all that I have taught.” The last sentence is the whole point of these verses. It is very common for false prophets to emphasize some of Christ’s teaching while rejecting or leaving undone much of it.

     Uncomfortable as it may sound, the fact is that many professing Christians, upon encountering eternity, will be sent to hell when they were expecting to be received in heaven. And why? For just one reason: their lives were stained with iniquity, laden down with unconfessed and unforgiven sins of flesh, soul and spirit. Yes, they had done many wonderful things in Christ’s name. They had attended church every Sunday, they had preached the name of Jesus, they had even cast out devils. But Jesus will say, Depart from Me, ye that work iniquity. There can be no greater stimulus to seeking and discovering all that doing the will of My Father entails. See Titus 1:16.

     These people had acted in Christ’s name, but His confession, I never knew you, means that their wonderful works were “counterfeit miracles, signs, and lying wonders” (2Thes 2:9); that is, they were either clever, fraudulent fakes like the magicians of pharaoh, or they were erroneously thought to be miraculous events. Certainly these signs did not come from Jesus. Deception is the reason these people find themselves outside the gates of heaven.

     The false teachers Jesus warned about (Mat 7:15) will lead many astray, deceiving them into believing a lie (Jer 9:4-5). Yet many will deceive themselves, thinking they are doers of the Word (Jam 1:22) when in fact they are ignoring or misapplying it unto their own destruction (2Pet 3:16). Let every one of us so walk as to be ever watchful against the wiles of the devil, for many will wake up in hell because of his exceedingly sly and deceptive methods. Not every one…but he that doeth the will of my Father will be saved. Let us check and recheck our lives. Let us be sure to be found faithfully doing His will on that day. The warning cannot be over-emphasized, for in the last days the very elect, if they are not careful, shall be deceived by the great signs and wonders of false prophets (Mat 24:24). But take into account Mark 9:38-39.

24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

     The Rock is Jesus Christ: His power, His will, His Word. The Christian will experience many tests of the Flesh, of Faith and of Love (see note Mat 4:2), but if his life is truly and firmly built upon Christ he cannot fail to withstand the attacks of the Devil (Eph 6:11; 1Cor 3:11). What a powerful analogy this makes! May we take heart and with full force work powerfully in the Kingdom. This life is a great, great proving, and only that which cannot be moved will survive! (Heb 12:27-28). That is the final proof of faith, the last test of the righteous soul (1Pet 1:7).

     Whosoever heareth these sayings of Mine. This forms the reason every man and woman should read the Scriptures. In His words we can find eternal life (John 8:31).

28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:

     Here concludes the greatest and highest rule of life ever seen in the history of the world and mankind. The Sermon on the Mount calls for a lifestyle radically opposite the general human tendency and is entirely counter-social to the world’s mores. Yet it is compellingly true. It calls to the soul like a beacon calls a ship into harbor. It is so clearly divine and authoritative, that it is folly to think it could have originated in the mind of a man. Adam Clarke says this in one of his final notes on the chapter:

"Let it be observed, that it is not the man who hears or believes these sayings of Christ, whose building shall stand, when the earth and its works are burnt up; but the man who DOES them. Many suppose that the law of Moses is abolished, merely because it is too strict, and impossible to be observed; and that the Gospel was brought in to liberate us from its obligations; but let all such know, that in the whole of the old covenant nothing can be found so exceedingly strict and holy as this sermon, which Christ lays down as the rule by which we are to walk."

     I add that while the Gospel is “strict,” it goes beyond the Old and offers a remedy for those who fail in keeping its commandments! O wonderful grace (Rom 11:33). Under the Old Covenant, there was no provision to forgiveness for the “greater” sins (Rom 7:24). The sacrifices and offerings were for sins committed in ignorance, or for errors in judgment, but to sin against the Ten Commandments was unforgivable. The penalty for breaking the first commandment was death (Lev 24:16); for breaking the second, death (Deut 17:3-5); for murder, death (Ex 21:12), for breaking the Sabbath, death (Ex 31:15), for adultery, death (Lev 20:10). In practice, those penalties were often not enforced, but the fact remains:  the Law held no place for mercy. Under the New Covenant, mercy rejoices over justice (James 2:13) and all sins are forgivable (Mat 12:31). But let us never presume upon that mercy (Rom 6:1), for there does come a moment when God will no more extend it to a perpetually unrepentant sinner (Heb 10:26).

29 For he taught them as one having authority, and not as the scribes.

Or, as the officers who were sent by the Pharisees to arrest Jesus said when asked why they had come back empty-handed, Never man spake like this Man (John 7:46). The scribes and Pharisees were greatly respected by the Jews. The people followed their rules and believed their interpretations of the OT Scriptures. Yet Jesus taught as one having authority, exceeding that of the scribes and Pharisees. The Greek word here is exousia, which means “the right, authority, or jurisdictional power.” Jesus’ bearing, mannerism, words and deeds presented a powerful testimony to the veracity of His claim to be the Son of God sent to save His people from their sins.

     Today as we read Jesus’ teachings, the honest and seeking person will marvel still at the words that flowed from His mouth. They do indeed carry a weight of authority beyond any words ever spoken in the history of mankind. Who would dare to say, Heaven and earth shall pass away, but My words shall not pass away (Mat 24:35)? And yet 2000 years of time continue to prove Him right. Only God (or a madman) would proclaim, I am the way, the truth and the life, no man cometh unto the Father but by Me (John 14:6), or, Before Abraham was, I am (John 8:58). All were astonished at his understanding and answers (Luke 2:47). True wisemen today are astonished still.

1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3 But when thou doest alms, let not thy left hand know what thy right hand doeth: 4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

     Some manuscripts have “righteous deeds” instead of alms in verse one, but all have alms in verses 2-4. The former option better fits the structure of the next few verses, as Jesus gives three examples of the Pharisees’ self-righteous actions (alms, prayer, fasting). Each time He ends with: and thy Father which seeth in secret shall Himself reward thee (v4, v6, v18). My thought translation: “Do not your good deeds openly so that you are admired and honored by men, but do them quietly so that God will honor you.” Good works should be done to gain God’s approbation and not man’s admiration (Col 3:17). They should spring from a nature of cheerful giving rather than a required action (Rom 12:8; 2Cor 9:7). Do not be deceived by false teachers who say that Man should not even seek to do good works because to God they are only dirty rags. The Scriptures teach otherwise. Cornelius’ good works gained the Lord’s attention: Thy prayers and thine alms are come up for a memorial before God (Acts 10:4). On another occasion, Jesus recommended works that will be recompensed at the resurrection of the just (Luke 14:12-14).       

     The basis for this warning is the Beatitude of meekness. The Pharisees, notoriously greedy of men’s praise and self-exaltation, loved to practice “false humility.” Whether they literally sounded a trumpet just before dropping their money into the offering box is uncertain, but the picture does fit their reputation and character. Note that Jesus did not call the Pharisees by name, but for who they really were: hypocrites.

5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. 6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

     The thought of suddenly blowing a trumpet so that everyone turns at just the moment to see you dropping your offering into the plate is such a blatant show of self-righteousness it makes one smile to think of it. The present example however, is just as ostentatious and self-promoting: going outside to the street-corner to pray so that everyone notices your piety and godliness! In Christianity today we could give different examples, but the general principle of egotism remains unchanged. Putting on a show of righteousness is useless in developing true holiness (Col 2:23) and succeeds only to cover up an unclean heart (Mat 23:27). Sincerity, true purity and faith unfeigned are inward marks that only God can see and judge aright (2Cor 6:6; 1Tim 1:5).

     To be seen of men. This was the Pharisees’ primary aim and they carried it out in a wide variety of ways (Mat 23:5). It is especially distasteful when egotism and self-righteousness enter the church, for it is so contrary to the Rule of Christ. Seeking the approval of men instead of God will always end badly for the hypocrite (Mat 16:23). True deeds of righteousness will not go unnoticed by the Father, who shall reward thee openly. Not before men but before the angels in heaven (Luke 12:8; Rev 3:5). Hypocrites, on the other hand, receive their paltry reward by receiving the notice of men.        

     Personal prayer is communion with God, so to go out and pray on the street only exalts self. To truly meet with God, shut out the noises of the world and seek Him alone and undistracted. Prayer has many purposes: to honor and magnify God, to give Him thanks, to petition for a personal need, to intercede for someone else’s need, to ask for guidance, etc.

7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

     The Christian’s prayer should proceed from an understanding mind (1Cor 14:15) and a humble heart (Luke 18:10-14). Many religions stress repetitious prayers, sometimes in chanting the same words again and again, sometimes by changing a word or two each time. The Buddhists, Muslims and Catholics all err in this way, the latter add a further error when they repeat their “Ave Marias” endlessly to the wrong person.

     As the heathen do. This is a subtle re-naming of those hypocrites, the Pharisees. These were the false worshippers in Jesus’ time, while today there are others. I do not believe Jesus is teaching that the Christian should not pray long and often to God (see Luke 11:5-10), but says our prayers should be sincere, intelligent petitions and praises. Babbling on emptily has nothing to commend itself to God, nor will ritually repeating a prayer open the coffers of heaven. Besides, God already knows what we need. Nevertheless, God does desire the fervent and sanctified prayers of the saints! His hand is looking to move in support of the receptive, desiring heart; prayer moves God to act for men (Rev 8:2-5). He is abundantly willing and able to answer our prayers (Eph 3:20).

9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

     The Lord’s Prayer. How special it is to the true believer in Christ! Although we are surely benefited by memorizing this prayer, Jesus did not intend it to be used as a ritual “form prayer” in Christianity. It is given in contrast to the hypocrites’ prayer (Mat 6:5-8). “Don’t pray like they do, loudly and in public, repeating the same words over and over again; as for you, pray after this manner.” Some have pointed out that the last half of the Lord’s Prayer has similarities to the temple inauguration prayer of Solomon (1Chr 29:10-13).

     The prayer has a humble, holy, worshipful address, but an eloquent, exalting end. And between are 7 distinct petitions, surrounded in solemn aspects of thanksgiving, honor, praise, humility and willingness. It is so simple in words, yet deeply profound in meaning. It produces in the seeking, willing heart the highest sense of awe, holiness and majesty, yet its loftiness is firmly connected to the present reality. It speaks of daily life as well as heavenly life. It is altogether a masterpiece of worship in the beauty of holiness (Ps 29:2)

     Our Father. Note the plural form, used also by ancient men of God when praying on behalf of their family or nation (Dan 9:4-19). It acknowledges God as both personally “mine” and “yours.” As a father, God loves us and will do everything to help us succeed (spiritually). He cares for us, hears us, yearns for us to be His obedient children. Nevertheless the concept of God as our Father is almost foreign to the Old Testament. It was Jesus who developed and taught that God is indeed a personal Father to the faithful. He is our Father in heaven, where He is ever watching and waiting to bless those whose hearts are set upon Him (2Chr 16:9).

     Hallowed be Thy name. His name is holy, righteous, just; it will be honored and revered. The Greek word for hallowed (hagiazo) is often translated sanctified (see note on John 17:19; Heb 10:10; 1Thes 5:23), yet is derived from the common word for holy (hagios). Ascribing holiness to God brings to mind the scene in the Revelation of the four living ones, which ceased not to say, Holy, holy, holy, Lord God Almighty (Rev 4:8). The saints are comforted in knowing that their Father God is perfectly holy, but the same fact is a terror to them that do wickedly.

10 Thy kingdom come. Thy will be done in earth, as it is in heaven.

     Thy kingdom come. While there is just one true Kingdom, the Father’s Kingdom is a particular term that is often associated with the future and eternal aspect of the Kingdom of God (1Cor 15:24; Mat 26:29). Long ago, God had promised to make the children of Israel a kingdom of priests and an holy nation (Ex 19:6) if they followed His commandments. David was the model physical king in that Kingdom (1Kings 9:5; 2Chr 7:18; 2Chr 13:5), but the real King was and is the God of heaven (Ps 22:28; Ps 45:6). And the real son of David was Jesus Christ (Luke 1:33), who offers citizenship in this Kingdom to every true-hearted soul who believes in Him (Luke 22:29; 12:32).

     At the dawning of the New Covenant, John the Baptist came preaching that the Kingdom of heaven was at hand (Mat 3:2; Mat 4:17). While this Kingdom was in one sense a continuation of the Old, it was in essence the beginning of a New one. We might say it was a re-birthing of the old (John 3:3). The people of the new Kingdom were still the people of God (Mat 13:38), but they are re-defined to be the spiritual children of Abraham rather than his physical offspring (Gal 3:7, Gal 3:14, Gal 3:29). This giving of the Kingdom to another nation is pre-figured in the Old Testament by the rending of the Kingdom from Saul (1Sam 15:28), and directly stated by Jesus for the inclusion of the Gentiles (Mat 21:43). While this was a prominent article of prophecy (Isa 9:7, Dan 2:44, Dan 7:14, Dan 7:18, Dan 7:22), it was entirely missed by the Jews and even Jesus’ own disciples.

     The Second Covenant Kingdom is called “new” because it is so radically different from the Old Kingdom of Israel (see Jesus’ illustration in Mat 9:16-17). These differences are expounded often in the Gospels and Epistles, yet they continue to be misunderstood/misrepresented in many churches of Christianity (see Luke 17:20-21; John 18:36; Rom 14:17; 1Cor 15:50; Col 1:13; Acts 14:22). Another “new” aspect of the Kingdom of Christ is that it is everlasting (2Pet 1:11), for the saints continue to reign with Christ in the heavens after their physical death (2Tmi 4:18), and even after this physical world has passed away and time is no more (1Cor 15:24). These things the disciples did not understand all at once, but as the Holy Spirit led them deeper into the Truth of the Gospel (Luke 19:11; Acts 1:6).

     Dispensationalists often mis-apply the Scripture’s Kingdom details to their proposed Millennial Kingdom, which they think will be a future physical kingdom of Christ on earth. Multiple teachings of Christ make that interpretation impossible (Mat 16:28; Luke 10:11; 22:16), for the NT Kingdom officially began when its King ascended into heaven and took the throne (Heb 8:1; Heb 12:2; Rev 12:10). Yet, praying for the Kingdom to come is a relevant, ongoing desire, for even now Christ’s kingdom grows and ebbs from land to land and from time to time. Our constant prayer is that the Kingdom does come in more power and strength, as we ever look forward to the day that the earthly aspect of the Kingdom is transformed unchangeable into its eternal, heavenly state.

     Thy will be done. The Greek word will carries the meaning of “pleasure or wishes” (Rev 4:11). God’s eternal will or purpose cannot be denied or detained by anything or anyone, yet sometimes His wish or pleasure is not realized. It is not His will that any should perish (Mat 18:14; 2Pet 3:9), yet the gate that leads to life is narrow and few will find it (Mat 7:14). When Jesus prayed that God’s will would be done, He was submitting Himself to God’s will rather than His own (Luke 22:42). Though it was a trying and terrible experience for Him, Jesus was never closer to the center of God’s will than when He hung dying on the cross. The same is true for us.

11 Give us this day our daily bread.

     “Provide for our daily physical needs.” Jesus will return to this topic in more detail later on in the chapter. The wording of this petition implies simple, daily fare (Mat 6:31-34). Not rich and extravagant but good and healthy; not great storehouses but sufficient and timely – like the manna that God provided daily to the children of Israel as they travelled through the desert. Give me neither poverty nor riches; feed me with food convenient for me (Pro 30:8). While there is no doubt that God’s hand provides for His children, it would be an error to infer that they do not have to seek for it. The children of Israel had to go out every morning and gather the manna. Laziness is sin, whether in the spiritual sense or the physical. If any would not work, neither should he eat (2Thes 3:10-12).

12 And forgive us our debts, as we forgive our debtors.

     Forgiveness is the wonderful backbone of Gospel, but there are some prerequisites to receiving the pardon which God offers to Man. A particularly important one, judging by other passages, is to forgive from your hearts…every one his brother their trespasses (Mat 18:35). A humble, contrite confession (acknowledging guilt and asking for help) is also a necessary factor. If we confess our sins, He is faithful and just to forgive us (1John 1:9). We are inspired to forgive others by Jesus’ example (Eph 4:32). He loved us first, forgave us and died for us (1John 4:19; Rom 5:8). The verses following this prayer (Mat 6:14-15) repeats the implied warning to be sure that we have forgiven our fellowman. See also the parable of the unforgiving servant in Mat 18:23-35.

     Forgive us our debts. This word occurs elsewhere only in Rom 4:4. The parallel passage reads, forgive us our sins (Luke 11:4). The reminder in this model daily prayer to forgive others is certainly appropriate because forgiveness is not a one-time act. Forgiving another means that you agree to forever bear the damages of that offense. Every time it returns to your mind, it requires you to release anew the guilt of the offender and to re-commit to suffering the cost of that offense. Notice the present tense – as we forgive our debtors. Many times people say they have forgiven (and they truly did), but they fail to continue in complete forgiveness. No wonder then, when the symptoms of resentment, slander and bitterness begin to show themselves again.

13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

     God does not Himself tempt any man (James 1:13), but He does direct our paths in foreknowledge. This petition asks Him to guide our steps such that we avoid encountering temptation and adversity. Watch and pray that ye enter not into temptation (Mat 26:41). And it asks Him for deliverance from evil in those times that must pass those difficult tests (John 17:15; 1Cor 10:13; Jude 1:24). The Greek word for temptation here is peirasmos, which has a broader meaning than our english word – “hard experiences, trials, difficulty and distress.” It’s usage in the Septuagint aids understanding and perhaps Jesus particularly chose this word due to its Old Testament connotations. Study the few occurrences in Deut 4:34; 6:16; 7:19; 9:22; 29:3; Ps 95:8.

     Deliver us from evil. This prayer is the single comfort of power for the voluntarily defenseless sheep of Christ living amongst the violent and cruel wolves of the Dragon’s false church and world kingdoms (Mat 10:16). It should be our constant prayer. Deliver me, O Lord, from the evil man (Ps 140:1). Deliver us from this present evil world (Gal 1:4). Deliver me from every evil work (2Tim 4:18). Perils and troubles from within and without (2Cor 7:5) will confront the saints of the Kingdom.  

     Thine is the Kingdom. This ending does not appear in some manuscripts, making some scholars think it was not part of Matthew’s original autograph. It does have a firm basis in the Old Testament (1Chr 29:11; Ps 45:6; 103:19; 145:13) and so it cannot be quickly dismissed.

14 For if ye forgive men their trespasses, your heavenly Father will also forgive you: 15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

     The high warning of these verses is strengthened by repetition. Later Jesus will relate a parable that illustrates the importance of forgiving others (Mat 18:23-35). Like any personal vow, after the decision to forgive is made the actions of forgiveness must be performed. And repeated. Often its not an easy road, yet it follows the natural vein of this Sermon which demands the deepest acts of humility, love and mercy. Forgiveness and mercy are bound together (see note on Mat 5:7), just as their opposites (hatred and violence) also go hand in hand. See also Mark 11:25; Col 3:13. 

     “Forgive us our debts,” we pray (v12). And God who is rich in mercy will certainly forgive – if we in turn forgive others their trespasses against us. While the word debts carries the idea of an unpaid account, the word trespasses connotes offenses or faults. The two concepts are complements in the general meaning of sin.

16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17 But thou, when thou fastest, anoint thine head, and wash thy face; 18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.

     Like almsgiving and prayer, fasting had become a way of drawing attention to oneself in the Jewish religion. Interestingly, the Law contains not a word concerning fasting. The first mention of it in the Bible was in the days of the high priest Phineas, grandson of Aaron (Judges 20:26). From then on, fasting was commonly practiced by God’s people as an enhancement to urgent prayers for His intervention and to know His will (1Sam 7:6, 2Sam 12:16; 2Chr 20:3; Neh 1:4; Dan 9:3; Jonah 3:5). And God did honor such afflictions of the body as a token of the earnestness of the petitioner (Joel 2:12; Mat 17:21). The Pharisees however, seem to have elevated fasting to be an important act of godly devotion in their oral law. They ritualized fasting and kept a strict weekly schedule(Luke 18:12).  

     While Jesus did fast at times (Mat 4:2), He apparently did not follow the Pharisees’ rules on fasting – it was common knowledge that He did not command His disciples to fast (Mat 9:14-15). Nevertheless, the Apostles and early church seem to have regularly fasted when confronted with specific needs or doubts (Acts 13:2; 14:23; 1Cor 7:5; 2Cor 11:27). In spite of the absence of any New Testament command, the early church began to prescribe regular fast days. Fasting would fit well in meaning and purpose as an Ordinance, yet it is nowhere even softly commanded. Jesus did say that His people would fast after He left them (Luke 5:35) and mentioned that a certain demoniac could not be healed except by prayer and fasting (Mat 17:21).

     Fasting is meant to ‘get God’s attention’ as we seek His assistance and direction during our life on earth. By denying the body its natural desire and needs, the petitioner accentuates his prayer to God. Voluntary fasting before ordinations or important decisions are surely good and appropriate. These fasts are not a demonstration of self-righteousness, but an earnest, humble search and submission to the will of God.

19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21 For where your treasure is, there will your heart be also.

     Investing in the Kingdom is far more profitable than earthly investments because the reward will be enjoyed eternally. The challenge is to keep those long-range rewards in our sights, because short-term profits are so highly valued by earthlings (2Cor 9:6). Heavenly treasures are the spiritual qualities that are being developed in the soul. God places in each child a soul of His own design and how we keep and develop that soul will continue forever in eternity. Laying up treasures for heavenly use is to educate and mature the soul to the Spirit of God.

     Where your treasure is, there will your heart be also. So very true! Man cannot see the hearts of others – he’s not even very good at correctly evaluating his own heart (Jer 17:9). Do you really want to know your heart? Look at your life’s treasures. They will tell the story of what’s most important to you. Time is a treasure too. Look at where you are spending it, at what you are doing. How fervently are you serving Christ? The treasures you are accumulating reveal what is closest to your heart.

     It’s like the person who plans a move to another state or country – he sends ahead the important things that he cannot obtain there. And this is very true of the Christian, who is planning a move to his true country (Heb 11:16) of total and eternal beauty. Those which so die in the Lord are truly blessed, for they rest from their labours; and their works do follow them (Rev 14:13). These are the treasures of eternal, spiritual value – helping others, saving souls, doing good deeds, producing the fruits of the Spirit, increasing in the knowledge of God. The call is to use whatever talents and possessions you have on earth to gain such treasures in heaven.

     The parable of the talents in Mat 25:13-30 illustrates this important principle, picturing individual Christians appearing before the Throne where God evaluates the labors and works which have followed them. And when the lazy, excuse-making one appears with no works at all, he is cast into eternal darkness. The heresy which teaches that God hates man’s good works is everywhere destroyed by the Scriptures.

22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!

     The analogy of the single eye is perfectly situated between two related principles: Where your treasure is, there will your heart be also; and, No man can serve two masters. The eye is used in figurative contexts (as here) to represent knowledge and wisdom. In Ephesians 1:18 for instance, Paul uses the eye as a euphemism for the mind: The eyes of your understanding being enlightened (see also 2Chr 16:9; Ps 11:4; Pro 15:3; Rev 5:6). A single eye is one that is focused on the true and pure goal. Let thine eyes look right on…ponder the path of thy feet…turn not to the right hand or the left (Pro 4:25-27; Col 3:2). In contrast is the man with various (and often changing) pursuits and goals; he is called a double-minded man (Jam 1:8) because his mind waffles between God and the world. This will lead to a body full of darkness.

     God is not interested in Christians who call upon Him on Sunday but follow the world during the week. He wants us to follow Him in singleness of heart (Col 3:22), with every ounce of our soul, strength and mind (Luke 10:27). It is easy to say we trust in God when there really is no other option – “I’m trusting in God to heal my cancer.” The real test of trusting God is when there are options. “My supervisor instructed me to write a false report or else I will be fired.” Daniel trusted God when he heard the king’s command that forbade prayer to Jehovah for 30 days. The three hebrews trusted God when the king commanded them to disobey. Job professed to trust in God even if He were to slay him (Job 13:15). Singleness of heart!

     Many commentators struggle to find Jesus’ intended meaning here, especially with the statement, the light of the body is the eye. Yet, if Christians are the light of the world (Mat 5:14-16), then the enlightened eye is a spiritually awakened and wise person. The eye leads the body about – what it sees enlightens and influences the intellect and reason (see note for Rom 12:2). In Mat 15:17-19 Jesus explains that those things which defile a man are formed within and express themselves without. Our thoughts are largely formed by the influence of outward affections which enter by the senses, most notably the eye and ear. See also Luke 11:33-36.

24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

     Trying to please two masters at the same time is an impossible, fatal ambition! Inevitably they will give conflicting commands and then the unfortunate man must decide which will receive his loyalty. In the physical world, he may not literally hate one and love the other, but he will be forced to choose one above the other. To God however, choosing the world over Him is hating and despising Him. He is a jealous God. He will not share His glory and honor with another (Is 42:8).

     While it is not possible to serve two masters, many Christians attempt to do so anyway! They try to follow both God and the World (1John 2:15), sometimes listening to Christ and sometimes to the World. These lukewarm Christians, if they continue long in such condition, will finally be rejected of God (Rev 3:16).

     Mammon, or money, cannot be our master, neither should we trust in uncertain riches (1Tim 6:17). The parallel passage in Luke 16:9-13 enlarges the topic in sobering seriousness. Jesus is not teaching against working for our food, clothing and shelter (2Thes 3:10), but He does warn that it cannot be the master of our life. There is hardly a more common temptation to man than gathering and trusting in wealth.

25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27 Which of you by taking thought can add one cubit unto his stature? 28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

     Take no thought. The phrase will appear three more times before the end of the chapter. It means to be concerned, worried, anxious. “Do not worry about how you will provide for this life’s physical needs.” This continues the topic of earthly treasure and mammon (Mat 6:19, 24). Obviously, the principle of trusting God to supply our earthly necessities (Php 4:19), needs to be balanced with common personal diligence (2Thes 3:10-12). As with so many principles, there are errors in the extremes! Some worry and fret about every detail and cannot act before every question has been solved. Jesus was sent into the wilderness by the Spirit and waited on God to supply His needs (Mat 4:3-4). He reproved Martha for being unnecessarily careful and troubled about many things (Luke 10:38-42), endlessly working to get every detail in perfect order. Yet, on the other hand, this passage cannot be teaching indifference in providing for the physical needs of our families. Laziness and neglect are not honorable attributes (see 1Tim 5:8). The principle here is nevertheless an important one, for it speaks to a very common temptation. Overly-much worry and preoccupation demonstrate a lack of trust in God, especially in regards to food and raiment. God will provide. Sometimes in miraculous ways, sometimes just by rewarding our work.

     Trusting in God’s provision has the potential for many spiritual blessings! I remember a remarkable testimony service not many years after the little church in Coyhaique, Chile was formed. There, Marcelo told a story of how, not many months after his family had begun to commit their ways to the Lord, God spoke very powerfully to them. They woke up the morning of their oldest son’s birthday completely out of money and food. In Chile, a birthday celebration is an essential part of life for even the simplest family, and this was his 16th. It was not insufficient income but poor management that had brought the family to such a situation. That morning for devotions, Marcelo and Susana read the story of Abraham and Isaac, and how God had provided a lamb for the sacrifice. They discussed their problem of no money for the birthday party, and what they should do. Susana was worried and Marcelo surely was too, but he was also learning to trust. “God will provide,” he told Susana, using the very words Abraham had said thousands of years earlier, “There’s nothing we can do. We cannot even buy food today.” That was the biggest disgrace of all, for it was just a week or so after Christmas and this had happened many times before, all the money had been used on gifts. In Chile, the Christmas tradition is that the family buys a lamb for the meal, but the Diaz family had decided against that luxury this year. Marcelo was too embarrassed to ask one of the brethren for a few pesos, for he well knew that this was a problem of his own making; years of unwise stewardship had brought them to this point. He was determined to change, but it was early in their walk of faith. They were still searching, still finding their feet on the path. The two finished their devotions with a prayer for God’s help, and got up to begin the day. It was a Saturday morning, and early, when a knock sounded at the door. Who could it be? It was Owen, and he had something for Marcelo. Jeff had told him to bring it in from the campo and give it to Marcelo…it was a lamb ready to be butchered. Marcelo tells the story with great emotion and detail to this day, how can any of us forget it? Nobody knew of the birthday except Marcelos, nobody knew they were out of money and food…but God did. And the gift of a lamb right after the story of Abraham receiving a lamb from God was the greatest confirmation of God’s care and providence! Coming at the perfect time in Marcelo and Susana’s spiritual lives, its value will never decrease in our eyes. Yes, “God will provide.”

     About four years later, Marcelo became the giver in a similar event. Israel and Daniela had newly moved to Coyhaique and both had given their hearts to the Lord only a few weeks before this story took place. Israel had been looking unsuccessfully for work for several months and slowly they were being pinched tighter and tighter. Finally the day came that they were completely out of money and food, not even a diaper remained for the baby. They didn’t know what to do except sit down and pray. Israel opened the Bible to Luke 12:29-31 and read those verses of promise. Now, the little church was not unaware of Israel’s unemployment, but they didn’t know the situation was serious. Nevertheless, a few days earlier they had decided to put together a “gift box” for the new family, and that very day Marcelo took it to them, arriving not ten minutes after Israel and Daniela’s prayer! It had everything they needed…even diapers for the baby. It was again a huge confirmation that “God will provide.”

     To cap off that meeting’s testimonies, brother Jeff told a story of his youth. He was on his way to a wedding in which he was a groomsman. They had stopped for fuel, but somehow the pump malfunctioned and gas had spewed out and all over his pants. They were ruined and smelled terribly, but what could he do? It was too late to find another pair and he was with other members of the wedding, so on down the highway they went. Suddenly up ahead they saw something fly off the back of an unknown truck and land in the road ahead of them. They stopped to see..it was a pair of pants: dress pants, size perfect, color perfect. I was at that wedding and to my eyes his clothes had been carefully chosen by him that very day. “Do not worry about what you shall eat or drink, nor yet for what you will wear…for your heavenly Father knows you need all these things.”

     But things do not always turn out that way, even for devout believers in Christ. Why? I can think of at least two reasons. First, if all our prayers were miraculously answered, where would faith fit in? Second, our every prayer is answered, but sometimes not in the way that we are expecting or wish. So do not fail to look for that answer. It may be surprising (Ps 55:22).   

     Another important aspect of trusting God to provide is illustrated in the comparison of Solomon’s glory to the lilies of the field. “Do not take great care to dress beautifully. Look at the flowers of the field, they don’t toil long in making elaborate raiment, yet even Solomon was not dressed more beautifully than they. If God clothes the flowers appropriately, surely He will provide you with appropriate clothes.” A good lesson for females and one that is especially needful in the present age of easy money. How easy to spend it unwisely on one’s physical appearance (see v21).
     In this passage, Jesus speaks to the temptations of both the rich and poor in this life. He depreciates the luxuries of the rich by comparing them with the lilies of the field, but He chides the poor for worrying about the necessities of life.

33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

     This verse encapsulates the foundations of the Christian religion. The two great commandments are to love God, and to love one’s fellow man. That is to seek first the kingdom of God. For those who do, the physical needs of life will not be lacking.

     Interestingly, God gives each of us different tasks and works in “seeking first the Kingdom of God.” For Abraham, his job was to raise a son, and that was just about it. All those promises that God had given him? Make his name great, have descendants like the sand of the sea, inherit the land of Canaan, all the families of the world blessed in him – Abraham didn’t see even one of those in his lifetime. However, God did give him a son, and oh did he make the most of it.

     Jesus famously said, If any man come to me and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple (Luke 14:26). We are to love Christ so much that it is as if we hate our own flesh. In the same way, we are to seek God’s Kingdom so much that it is as if we don’t even care about food, clothing and shelter.

34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

     This verse concludes the passage: “Don’t worry about tomorrow; each day brings enough trouble of its own.” As already mentioned, this does not mean the Christian should avoid making plans for the future, or not watch for signs of calamities like famine, economic difficulties and war. Providing for the physical needs of our own families (1Tim 5:8) takes at least some forethought. Rather, Jesus is teaching us not to worry and fret about the future, for He is able and willing to care for His people. God will supply our physical needs (not wants, needs) as we seek first His kingdom.

     Obviously, this is not the “wealth Gospel” that some false teachers today are advocating. However, it is a great comfort to know that God has promised to supply our needs if we follow His way. The “wealth Gospel” teachers say that we can know our spiritual condition by how wealthy and healthy we are because God has promised to bless us with these if we follow Him. This idea is strongly contradicted by the Scriptures, which depict the most-admired believers as poor and afflicted (Heb 11:36-40), not rich, sumptuously attired men of the world (Mat 11:7-11). Again, Jesus will supply our needs, not our selfish wants and wishes. He knows we need food and clothing (v32).

1 And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:

The Sermon on the Mount is the title of the next 3 chapters, the greatest sermon ever preached. It is the Gospel of the Kingdom in one treatise and is unique to Matthew’s gospel. Much of the material is found in the other gospels, but not in a single, great address. The beatitudes, for instance, appear in Luke 6:17-49, which is called the Sermon on the Plain for its similarity to this one. The Sermon on the Mount is representative of the many sermons Jesus preached in the 3-1/2 years He traveled through the cities and towns of Judea preaching the Gospel of the Kingdom (Mat 4:23; Mat 9:35; Mat 24:14).

     This Sermon is the first general teaching lecture of That Prophet (John 1:21; 6:14) which God had foretold to Moses many years earlier. I will raise them up a Prophet from among their brethren, like unto thee, and will put My words in His mouth; and He shall speak unto them all that I shall command Him. And it shall come to pass, that whosoever will not hearken unto My words which He shall speak in My name, I will require it of him (Deut 18:18-19). That is an astonishing prophecy of Jesus Christ. Moses repeated to the people the words he had heard from God, but the Son’s words were also the Father’s words. 

      Nevertheless, the giving of the Law by Moses has many other interesting parallels to Christ giving this Sermon. Both took place on a mountain; Moses at Mount Sinai and Jesus upon a mountain in Galilee. Both events were accompanied by miraculous signs validating their divine authority; the Old Covenant witnessed the Lord descending on mount Sinai in fearful power (Ex 19:16-20) and the New Covenant saw many people miraculously healed (Mat 8-9). On both occasions, God communicated His moral code for human life; the First Covenant was directed to the physical children of Abraham, but the New Covenant touches the spiritual children of Abraham. Both were initiated by the giving of a famous set of foundational principles for their respective Covenants; the Old began with the Ten Commandments (Ex 20:1-17) and the New begins with the Nine Blesseds. Additionally, as God’s lawgiver of the Old Covenant, Moses is uniquely a type of Christ, being the only person whom the Lord knew face to face…as a man speaketh unto his friend (Deut 34:10; Ex 34:11). He also came to typify Christ’s voluntary sacrifice of Himself by offering to give his own soul for the sins of the people he had come to so greatly love (Ex 32:31-32).

     Anabaptists believe that the Sermon on the Mount is the very essence of the Gospel of the Kingdom that Christ was proclaiming in Israel (Mat 4:23). It is the new Kingdom’s charter, the New and Better Way (Heb 10:20), and is specifically directed for application in this present Age of Grace. The Beatitudes are not just flowery catch-phrases, they are the basic principles for life in the new Kingdom of Christ. Upon reading them, the honest seeker knows intuitively that, regardless of the difficulties in doing, this is the right way, the best way, God’s way. Yes, the Beatitudes form an ideal that most people and churches will never attain, yet if a church body is indeed a foretaste of heaven (see Rev 21), than this is the way the Kingdom on earth should appear and behave. These Beatitudes are so opposite man’s inclinations and so absolutely contrary to the “eye for an eye” law of retribution affirmed by the Old Covenant, and yet the blessings which result by faithfully and sincerely following them leave us with no doubt as to their truthfulness!

     Many Protestants miss the significance of the Sermon on the Mount, because its teachings are uncomfortable and difficult, even contrary to common sense, at least by the world’s definition. However, Jesus’ words here are among the simplest and easiest to understand in all the Bible! It is as the old adage says, “Easy to say, but difficult to do.” Dispensationalists have found a way to avoid the Sermon entirely. They claim that it is not directed to the present Church Age, but will be used in some future Millennial Kingdom reign of Christ. The sincere reader, however, cannot escape the conviction of this moment, this great milestone in the history of the world, for Jesus is here instituting a new set of laws, the greatest moral code the world has ever heard, the Law of Christ (Gal 6:2). It is everywhere consistent with the rest of the New Testament in regards to God’s will for His people in the Kingdom which Christ established in place of the old Israelite kingdom.

     The new Kingdom of heaven is an inner spiritual condition rather than an external, physical one. The difference becomes strikingly evident upon comparing the Ten Commandments as applied in both Covenants. Thou shalt not kill is re-applied to reach the deeper spiritual problem: anger and hatred (Mat 5:21-22). Thou shalt not commit adultery is newly defined to include lust and immoral thoughts (Mat 5:28). In fact, each of the ten commandments are refitted for good and appropriate application in the New Covenant. They have not been abolished or negated, but simply re-defined under the terms of the New Covenant. Thou shalt not bear false witness now extends to every idle word that man shall speak (Mat 12:36). Thou shalt not take the name of the Lord thy God in vain used to mean that all oaths were to be strictly performed, but in the New Covenant all oaths are to be avoided (Mat 5:33-34). The commandment against making a graven image to bow down and worship now includes more than literal idolatry, it extends to the worship of material possessions: he that layeth up treasure for himself, and is not rich toward God. The list could go on, but the point is made. Each of the Ten Commandments have been newly expanded and re-defined in the spirit and intent of the New Covenant. For the priesthood being changed, there is made of necessity a change also of the Law (Heb 7:12).

     Another example of the change from physical to spiritual can be seen in Mat 15:1-20, where Jesus changes the laws of uncleanness from being a physical condition to a spiritual one. The Law of Moses had strict laws which labeled some foods unclean and defined various actions of the body to be defiling. In the New Covenant, those laws do not continue in the physical sense, but they are re-expressed in spiritual considerations and truths (Mat 15:16-20). In the Old economy, God dwelt in a specially-built, physical temple that was inaccessible by the common man, but His temple in the New Covenant is the invisible, spiritual soul of the believer (1Cor 6:19).

     It is commonly thought that one reason God instituted the New Covenant is because the Old law was too difficult for Man to keep. That is false. The truth is that in all the histories of the nations of the world, there has never been a law so high and lofty, so stringent and strict, so exceedingly difficult to keep, as the one Jesus laid out in the Gospels! The Sermon on the Mount alone is altogether the highest code of conduct and worship ever proposed to mankind, and it can only have originated in the mind of God (Rom 8:4; Mat 5:20). It’s sacred and holy rules simply astonish the mind of every guile-less seeker.

     Most of the reformers of the 16th century could not accept that the Kingdom of God was spiritual in nature (Luke 17:21) and so they tried to marry the Church to Government, but with disastrous results. Jesus had no political aims at all, and neither did the early churches of Christianity. The Law of Christ speaks first to the heart of man, who then must act in the world according to those precepts.

2 And he opened his mouth, and taught them, saying, 3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.

The value that God places on humility in the New Kingdom cannot be over-stated! A man that is poor in spirit is meek and lowly, someone not given to pride and self-love; above all, he has the ability to correctly see himself from God’s perspective. He is deeply aware of his spiritual poverty and of God’s perfect holiness, and he recognizes his need of a Savior. Jesus says these are the real citizens in the Kingdom of Heaven! God dwells in a high and holy place, but His heart is with the man of contrite and humble spirit (Isa 57:15). True humility is a necessary quality for the man of love in 1Cor 13:1-13; while false humility is an outward show that actually exalts self in the eyes of others and yourself (Col 2:23). This first Beatitude resembles Pro 29:23, A man’s pride shall bring him low; but honour shall uphold the humble in spirit.

     Each of the Beatitudes have a close basis in OT passages, yet none are considered to be complete quotations. Jesus seems to have formulated this phrase, the poor in spirit, to help us remember what a humble person is. A poor person is someone with few possessions, and a man’s spirit is his innermost self; his attitude, will and emotions. The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit (Ps 34:18; 51:17). God has chosen the poor of this world rich in faith (Jam 2:5; 1Cor 1:26-29). The parallel passage in Luke 6:20 says only, Blessed are the poor. While a humble person is more likely to be found among the physically poor than the rich, that is not always the case. Zacchaeus was a rich man who humbled himself unto salvation.

     To be blessed is to be happy, fortunate, in a place of good favor. Yet for most of these Beatitudes, the condition of blessedness is found in situations that are normally considered to be cursed and unhappy. Who wishes to be poor, in mourning and persecution? Yet, such are blessed of the Father (Mat 25:34-35).

4 Blessed are they that mourn: for they shall be comforted.

They that mourn should consider themselves to be blessed? Not many will preach that over the pulpit! But the suffering, pilgrim church knows that chastisements (Heb 12:6-11), persecutions (Mat 5:10-11) and denying self (Mat 10:33; Luke 14:26-27) are necessary components of true Christianity (Mat 5:10-11; 2Tim 3:12; Rom 8:17-18; Php 1:29; 2Tim 2:12; 1Pet 4:1). If you find the Christian life to be easy, beware! According to the Word, it will not be so. The mark of authenticity for a Kingdom citizen is not good health, sufficient wealth and a peaceful life. Not one of the Beatitudes would so teach, and not one of the heroes of the faith found it to be so (Mat 10:34-36).

     This characteristic is opposite the ideals of the World, which places the highest value on pursuing happiness and pleasing Self. The Christian, on the other hand, should live soberly, appreciating the gravity of life and living accordingly. Some well-meaning church leaders have misunderstood this fact and teach their congregations to expect physical blessings of peace and happiness if they become Christians. In the last decade or so, many Christians cite Jeremiah 29:11 as their favorite verse: For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not evil, and to give you an expected end. The prayer of Jabez in 1Chr 4:10 is another example. Yet, is it valid to use these Old Covenant verses when Jesus teaches that the New Kingdom is otherwise? Which hero of Christianity experienced a life of peace and ease? I am not saying that those OT verses should not be read or used, but that they need to be correctly applied in the New Covenant context, just as we do with the Ten Commandments. The New Covenant is primarily a spiritual condition, while the Old was planted upon physical and temporal considerations. The prayer of Jabez and Jer 29:11 can be beneficially used today if we apply them to our spiritual lives as opposed to our temporal lives. Suddenly they become right and meaningful! God does want to bless us, but with spiritual blessings of inner peace and the riches of the knowledge of His will (Col 1:9; Eph 3:16). Unfortunately, many Christians take those OT passages and mis-apply them for their physical lives, thinking that God’s primary hope is that they experience contentment, happiness and peace in life. It is not so taught anywhere in the New Testament.

     True repentance must be accompanied by mourning. A sinner who recognizes his need of a Saviour and is sorry for his sins will feel sorrow and sadness for his past errors. It will lead him to humbly bow and petition Christ for forgiveness (2Cor 7:10). Blessed are they that mourn: for they shall be comforted. This Beatitude can be found interwoven in that prophecy of Is 61:3, which foretold the time of the Messiah.

5 Blessed are the meek: for they shall inherit the earth.

Meekness and humility (the poor in spirit) go hand in hand. It is not possible to have one without the other. Perhaps the difference between the two is that humility describes a man’s inner attitude, but meekness is the outward expression of that attitude. A meek person is gentle (2Cor 10:1; Tit 3:2; 1Pet 3:4) and shows his sincere love for others in action (Gal 5:22-23; 6:1; Col 3:12; 2Tim 2:25; Jam 3:13). The Scriptures hold up Jesus and Moses as men of meekness without peer (Num 12:3; Mat 11:29), yet they were men who spoke and acted with great authority. The world often mistakes meekness for weakness, but actually the opposite is true. Meekness is a sign of deep inner strength that is rooted in honest self-evaluation, enabling them that are exercised thereby the ability to control their actions and respond in kindness and love rather than in anger and disdain. That meekness is truly great strength has been demonstrated many times in the actions of our God-fearing Anabaptist forefathers, who were fearless in the face of torture and flames, never raising a finger in self-defense or angry retribution.

     In this verse, Jesus quotes Psalms 37:10-11, where the meek are contrasted with the wicked. The Psalmist says that the wicked person generally finds his life to be dangerous, violent and fleeting, but the meek man will generally be established and peaceable; he shall inherit the earth. The Psalms further describe a meek person as someone who fears God and who trusts and waits upon Him for protection and salvation (Ps 76:9; 147:6; 149:4). In the New Covenant however, the World will often respond to a meek person with slander and persecution.

     The OT prophets said the Messiah would defend and reprove with equity for the meek (Is 11:4; 29:19; 61:1; Zep 2:3). Jesus offered Himself (2Cor 10:1) as an example of meekness: Take My yoke upon you and become like Me, for I am meek and lowly in heart (Mat 11:29; 21:5; Php 2:6).

     A meek person submits to his Master and does what He asks. His opposite is the man of arrogance and pride. A meek person is not a boastful, loud or big talker, nor is he driven to achieve fame and recognition. Instead, a meek person lets his life speak for him and is content with his position (Heb 13:5), never exalting himself, but letting God do that if He so chooses (1Pet 5:6). He is happy to work in the shadows, completely content with letting others get the credit for his unseen labor in the Kingdom. He rests in the knowledge that God sees all and is the only Rewarder of good that really matters.

6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

Righteousness is a characteristic of all true saints of God, whether they lived under the Old Covenant (Ps 11:7; 23:3; Pro 12:8; Is 64:5) or have been born under the New Covenant (1Cor 15:34; 1Tim 6:11; Tit 2:2; 1John 3:7). To hunger and thirst is to desire deeply. Jesus offered living water of life to thirsty seekers of truth (John 4:13-14; 6:35; 7:37). God’s people need to cultivate that inner urge to diligently seek God and unerringly follow after righteousness (1Tim 6:11). The prophets Amos and Isaiah used similar imagery to describe what happens to a country whose people no longer seek for God (Am 8:11; Is 55:1; 41:17).

     The Kingdom call to righteousness and holiness goes well beyond the Jewish idea of righteousness in the time of Christ (Mat 5:20). It begins within and is then expressed in actions (2Cor 6:17; 1John 3:7). It is sad that so many hunger and thirst after the things of this world rather than for the things of God. How can we develop this hunger for God and righteousness? By putting His will and Word first, and by denying Self and the World (Mat 6:33). While man can never be perfectly righteous on account of his frailty and sinful tendencies, that cannot be used as an excuse for not seeking to be righteous! Essentially that is what this Beatitude teaches: “Blessed is the one who strives to be righteous.” Some theologies find themselves at odds with this simple statement and resort to re-defining “righteousness” to fit their their doctrine. Their proof-text is Isaiah 64:6, by which they extrapolate Isaiah’s intercessory confession for backslidden Israel to be true of all mankind. Yet that interpretation conflicts spectacularly with many verses which teach that God rejoices to see a man choose to live righteously. See my note for that verse.

     They shall be filled. When a person is physically hungry, eating food will satisfy his appetite. But he needs to keep eating or he will become hungry again. So it is with spiritual hunger. The supply of spiritual food and water however, is limitless and everlasting (John 4:14), so the proverb is true: they shall be filled. See Ps 107:9.

7 Blessed are the merciful: for they shall obtain mercy.

A merciful person is one that chooses to forgive. He is kind and compassionate, not given to responding to a wrong with another wrong (Mat 6:14; 1Pet 3:9). Mercy and forgiveness undergird the later command to love one’s enemies and to bless those that curse and persecute (Mat 5:44; Eph 4:32). God is merciful (Ps 86:15) and for that mankind should be forever grateful because there is no hope of salvation otherwise. Mercy is pre-figured in many details of the OT and can be seen in the typological meanings of the Ark of the Covenant (Ex 25:17). God’s great mercy in redeeming Man is amazing! He paid what we never could pay. The picture of Rev 5:1-14 is one of mercy, sacrifice and love. A foundational OT passage for this Beatitude is Psalms 18:25.

     When God introduced Himself to Moses, He characterized Himself as both merciful and just (Ex 34:5-7), yet those two attributes are typically considered to be opposites. That is not accurate. In its purest form, mercy is the payment of what justice requires (Jam 2:13). If someone wrongs you, justice requires the wrongdoer to recompense you in like worth; mercy, however, requires you to pay for the wrong. For instance, if you forgive a debt, the debtor is free and you assume the full cost. If you forgive a slander, you release the slanderer from guilt, yet must continue to suffer the effects of the slander.

     This exposes another key difference between the Old and New Covenants, for while the OT law is all about justice (Heb 10:28), the NT is all about mercy. Under the Old Covenant, every wrong required recompense, and in fact, mercy was not allowed. The law regarding murder for example, did not permit mercy or some other form of punishment (see Deut 19:1-21). The foundations of the New Covenant, on the other hand, are mercy and love. Beginning with the unsearchable mercy of Christ (Eph 3:8), who Himself paid the price for our wrongs, the Christian is also to be merciful and forgiving (Mat 7:2).    

     So mercy and justice cannot be opposites. Instead, mercy pays what justice requires. God is both perfectly just and merciful. In a church setting this is important to understand. Mercy does not overlook a wrong, it pays for the wrong. Therefore, a person living in sin may not continue in that sin by citing the mercy of God (Rom 6:1). Justice requires payment, and unrepentant sin means a debt unpaid. Mercy has not been applied and an injustice remains. The biblical concept of mercy is often poorly understood in many Christian churches.

8 Blessed are the pure in heart: for they shall see God.

The pure in heart are those who have cleansed themselves from iniquity (Rev 7:14; Heb 10:22) and stand forth in excellence of holiness, purity, honesty and sincerity (1Pet 1:22; Heb 12:14). There is no hypocrisy in their faith or lives (1Tim 1:5; Rom 12:9; Rev 14:5), and their hearts and minds are kept pure from evil. See Psalms 24:3-4, the OT foundation for this Beatitude. The pure in heart possess a singleness of heart that has purposed to serve God alone (Col 3:22; Mat 6:2). They have cast out all ulterior motives, hidden agendas and evil imaginations (2Cor 10:5; Tit 1:15). Antonyms would include jealousy, malice and deceit.

     The pure in heart are so in all facets of their lives (James 3:17), but I think a key aspect of purity in the heart involves our inner motives and impulses. It is sad that churches so often struggle with men who’s hearts are not perfect in purity and it becomes doubly difficult when those men are leaders in the church. When decisions are based upon ulterior motives, vindictive thoughts, pet ideas and judgmental biases, truth and right are forced to groan. The counsels of the hearts (1Cor 4:5) will someday be brought to the light and then every man will either have praise of God or judgment.

     The contrast of the physical law of justice and duty of the Old Covenant to the spiritual law of mercy and love in the New Covenant is again made evident with this Beatitude. Being pure in heart goes deeper than outward actions and touches the inner intents and thoughts unseen to all except God (Heb 4:12). The actions of man are usually premeditated in the mind (Mat 15:19) and proceed from the intent and condition of the heart (Luke 6:45). In the Scriptures, the heart is the seat of the will and emotions while the mind corresponds to the intellect and conscience.

     As with many spiritual actions, purity of heart has a divine aspect and also a human component. After all, the Christian enters into a Covenant relationship with God and that indicates an agreement between two parties. No man can boast that he has made himself pure; that can only happen by coming to Christ in repentance and asking Him to wash us from our sins (1John 1:7; Rev 1:5). Nevertheless, every man who has within him the hope of sonship purifieth himself, even as He is pure (1John 3:1-3). The Spirit working with our spirit can create, at the end, a perfect man (Eph 4:13).

     Water is often associated with purity in the New Testament. Jesus spoke of living water that would last forever (John 4:14). A crystal-clear river of pure water will flow though heaven (Rev 22:1), a picture that contrasts with the Devil’s poisonous water (Rev 8:10-11).

9 Blessed are the peacemakers: for they shall be called the children of God.

Peace is one of the most important subjects in all of the Bible, as can be seen by the frequency in which it is found (more than 400 times). Interestingly though, this is the only occurrence of peacemaker in the Scriptures. In the Old Testament, peace was largely the physical absence of war and enemies. Unfortunately, peace was often elusive, as cruel and unstable kings oppressed the land and warred constantly. Nevertheless, peace was a blessing promised for those who lived according to God’s plan and Covenant (Deut 28; Ps 122:6-7; Jer 29:11). The prophets of old described the coming of Messiah as a tremendous reign of peace (Is 9:6-7; Mic 5:5; Hag 2:9; Zec 6:13), which the Jews erroneously thought He would enforce militarily. After Christ’s death and the coming of the Spirit, many sincere and God-fearing Jews suddenly saw those prophecies in their correct aspect. The Messiah would not bring peace by force (John 18:36), but by Covenant (Is 54:10; Eze 37:26). He would even include the Gentiles (Is 66:12; Zec 9:10) in His Kingdom. Moreover and in contrast to the Old Covenant, that peace would not be temporal and physical, but eternal and inward peace of the soul. It was a compelling and satisfying fulfillment to Scriptures that had long puzzled many honest seekers (Act 8:30-34; Heb 13:20).

     In the New Covenant, with its emphasis on things spiritual and eternal, peace is not defined by feelings of physical safety and contentment. Rather, it is that rest of soul which results from experiencing the forgiveness of sins and recognizing God’s acceptance! (Rom 5:1; 8:6). It is a condition of the inner person. The Christian knows that although earthly trials will trouble his soul, the true inner peace that Jesus gives cannot be taken away (John 14:27; 16:33) and that eternal life awaits him in the heavens. That is a peace which passes all understanding (Php 4:7). Peace comes with knowing God’s will and obeying it, which in the last analysis, is the most important work of man. As with every one of the Christian attributes, peace as an emotional feeling can be fraudulent and misleading. That is why we say authentic peace is not a feeling but a state of being, a condition of the person. Feelings of safety and contentment are emotions, but true peace is something deeper, something solidly based on faith and the promises of Christ.

     A false sense of peace is dangerous to the Christian and emotional feelings are a poor measure of one’s true spiritual condition! Jesus warns that many will think they are obeying God, but will discover that they were wrong, and to terrible results (Luke 13:23-28; Mat 7:20-23). They apparently felt at peace with their spiritual state, but it was a false, deceptive peace. True peace is based on faith in God, and true faith is based on obedience to God’s Word (Rom 5:1). The world offers temporal peace that comes with fame, fortune and security of mind, but that too is a false peace of emotional and physical feelings. Nevertheless many have been lulled into spiritual sleep by this anti-peace, which like the anti-christ, puts itself in the place of real peace and disguises itself such that it appears to be authentic.

     The New Covenant is called the Gospel of peace (Eph 6:15; Rom 10:15; 14:17), first because it brings peace between God and Man (Eph 2:14; Col 1:20), and second because those living in the New Covenant are peacemakers (Rom 14:19; 2Cor 13:11; Eph 4:3; 2Tim 2:22; Heb 12:14; Jam 3:18). A peacemaker works to unite people in conflict, so it is sad to see that one of the most difficult places to maintain peace is within a church. And yet, peace should naturally flow from those who are living the first beatitudes of humility, meekness and mercy. Conflict betrays a person’s lack of the same. On the other hand, some church leaders will allow sin to go unchecked for the sake of peace. That is not a valid outworking of, Blessed are the peacemakers. A Godly peacemaker cannot compromise other Bible principles for the sake of peace (see Mat 10:34-37). If it be possible…live peaceably with all men (Rom 12:18).

     Blessed are the peacemakers. The NT everywhere exhorts Christians to acts of peace and non-aggression, to relinquish their rights and even allow their belongings to be plundered. Nowhere is self-defense or pressing for one’s personal rights taught as permissible. In general, a soft answer turneth away wrath (Pro 15), but sometimes the wicked do wickedly and the righteous will suffer at their hands. Blessed are these peacemakers who being reviled, revile not again (1Pet 2:23). An OT passage that underlines this Beatitude is, Mark the perfect man, and behold the upright: for the end of that man is peace (Ps 37:37).

10 Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

“The pilgrim church is like an anvil that has worn out many a hammer.” For two millennia now, red-blooded persecution has followed the true churches of the Kingdom, wherever and whenever they are established. The white horse of Christ and the Gospel is always followed by the red horse of Satan and persecution (Rev 6:1-4). It is shocking and sad that the very worst persecutions the saints of the Kingdom have experienced have come at the hands of the professing Church. The first persecutors were the Jews, who began by killing the righteous Stephen in Acts 7:57-60. They were soon followed by the Roman Caesars, who slaughtered the Christians in great numbers and for 200 years. With the first “christian” Roman emperor, Constantine, the churches thought that peace had finally come, but the resulting state-Church almost immediately began to oppress and persecute the kingdom saints once again. The Roman Catholic Church ruled the consciences of the people for well over 1000 years, suppressing any and all doctrines contrary to their religion. Many thousands of conscientious Christ-followers paid the ultimate price for their decision. With the Reformation in the 16th century, a great conflict both physical and theological broke over Europe, as Catholics and Protestants fought for supremacy and rule of the people. Caught in the middle were the peace churches, the Anabaptists, the Waldensians, the Brethren and others. These suffered immensely at the hands of Catholics and Protestants, and many more thousands were martyred for not pledging allegiance to the state churches. Some were able to save their families only by migrating to other lands, such as Poland, Russia and the Americas (see Broadbent’s, The Pilgrim Church). Reading the stories of these brave, dedicated-unto-death men and women is both humbling and inspiring. The Marty’rs Mirror (T.J. VanBraught) records many of their testimonies.

     In the case of our Anabaptist forefathers, persecution was primarily physical torture, as the executioners tore the body apart, limb by limb trying to get the “heretics” to recant their “false” doctrine. Meanwhile, today’s Anabaptists (and other like-minded Christians) are also experiencing persecution, but most likely not that torture unto death. Nevertheless, all that will live Godly in Christ Jesus shall suffer persecution (2Tim 3:12). The last Beatitude will speak to that truth.

     The closest OT passages to the present Beatitude may be Psalms 119:161; 143:3.

11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

The subject of this Blessed may seem similar to the previous verse (persecution), but there is an important difference. The previous verse spoke of bodily persecution, but the present one describes persecution by verbal mistreatment. While the two forms may seem disproportionate in severity, they are so only in outward appearance. Many have recanted their faith because of ridicules, criticisms and arguments they have suffered from families and friends, and the resulting spiritual death is no less serious than those who recant under physical torture.

     The OT hero David composed the original iteration of this Blessed in Psalms 71:10-12. It takes great strength of character to respond to false and evil accusations without anger or vengeance (1Cor 4:12). Jesus gave His example to follow when He endured wicked accusations, mockery and criticism (Mat 26:59-62; 27:38-44; Luke 23:2). The Apostles were also much reviled and persecuted. Paul was called a fool for believing in Christ, but could not be shamed into stopping to preach (Rom 1:16). Peter wrote, If ye be reproached for the name of Christ, happy are ye (1Pet 4:14; Luke 6:22). According to the early Christian writers, the churches were falsely accused of being cannibals, atheists and whore-mongerers by the Romans. Those claims were widely believed by the populace. That method has been repeated by enemies of the Kingdom churches down through history and may be even more effective at suppressing the truth than bodily persecution. Slander, gossip and false accusation are one of Satan’s top weapons against the Kingdom of Christ. In Greek, the word Devil is the same as false accuser (2Tim 3:3).

     At the conclusion of the Beatitudes, we are once again impressed by the inward, spiritual nature of the New Kingdom that Christ was preaching. So far we have read nothing concerning the Jewish law, nor of its Great Commandment, Thou shalt love the Lord thy God with all thy heart, soul and mind (Mat 22:36-37). The listening Jews marveled at His gracious words (Luke 4:22) and wondered at the great difference between His message and the Pharisees (Mat 7:29). He taught the importance of right attitude and good character for all those who would follow Him, and conditioned the promises upon those concepts. This we see in the repetition of, “Blessed are those…for they shall see God.” Later, in a parable which demonstrates the importance of obeying His words, Jesus says, Come ye blessed of My Father, inherit the Kingdom prepared for you (Mat 25:34). There is no greater word of greeting man can hear than that.

12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

Each of the Beatitudes concludes with a promise, and this verse is the last promise. Be exceeding glad. Athough completely counter to the loves of the Flesh, the true-hearted Christian can rejoice in trials (James 1:2), tribulations (Rom 5:3), afflictions (1Thes 1:6; 2Cor 8:2), chastisements (Heb 12:6-7) and persecutions (2Cor 12:10). The reason given to rejoice is that those in persecutions find themselves in holy, blessed company! The prophets and saints have ever been oppressed and afflicted (see Heb 12), and we, if Christ’s, will also be persecuted (John 15:20; Luke 21:12). In some way however, suffering and difficulties that we endure in this life are working in our favor to bless us with an exceeding and eternal weight of glory (2Cor 4:16-18).

13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

The people in Jesus’ kingdom are to be the salt of the earth, a light upon the hill to illuminate the world (v14). How truly have these analogies been fulfilled in the centuries of time since they were first spoken! The true churches of Jesus Christ have influenced the world for good as nothing else in all history, and even in the apostate churches individual men and women have found the Truth to set them free. Without argument, the best in literature, the arts, science and works of humanity have their origins under the banner of the Kingdom of Christ.

     The analogy of the Kingdom, or a church, or even a Christian, to being the salt of the earth seems to be based on the flavoring capabilities of salt with food. The Christian’s speech should be seasoned with salt (Col 4:6), meaning it should be in good taste, helpful, encouraging and kind to all who hear it. This important Christian quality may have been pre-figured by the OT sacrifices being salted before they were offered (see note on Mark 9:49). Salt is good only if it has savour (Luke 14:34). Just as lukewarm water is distasteful (Rev 3:16), so too is unsalty salt.

     This verse almost certainly contains a subtle prophecy of warning to the Jews (Luke 21:24), but the same consequences will befall the flavor-less churches at the end of the world (Luke 18:8). In a sense, the churches of the Kingdom are preserving the world from its programmed end, for that is a primary usage for salt. See Rev 11:2.

14 Ye are the light of the world. A city that is set on an hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

Darkness and Light. These two opposites are found often in spiritual contexts (see John 1:4-9; Eph 5:8; Col 1:13; Rom 1:21). Light is associated with knowledge (2Cor 4:6; 2Pet 1:19), and darkness to spiritual ignorance and the works of the flesh. As light entering a dark room allows everyone to see clearly, so too the lives and words of Christians should open vistas of understanding and comfort to a sin-troubled world (Php 2:15). Darkness obscures the true state of things, just as sin and the devil are constantly trying to obscure the knowledge of the truth. Those who reject God are hiding themselves in the darkness (John 3:19-20), while the repentant man will approach the Light to be healed (1Pet 2:9).

     Is it appropriate to hide the light of truth? Of course not! The Word of Life should be held forth for all to see (Php 2:16). The true Gospel simply cannot be hid, though countless rulers, governments and false religions have attempted to darken its beckoning light. Let us fear not, therefore, to let the Light that has shined first in our hearts shine also to all the world, so that others might also glorify our heavenly Father. Jesus Christ emits the full and perfect Light of Truth, and Christians are but reflectors of His glory. The moon does not shine of itself either, but reflects the light of the sun.

     That they may see your good works. Ignore the false teachers who claim a man’s good works are filthy rags! The Christian’s daily actions and speech are valuable and effective testimonies of the truth (1Pet 2:12), and they are meet for the Master’s use (2Tim 2:21). Contrary to the doctrine of many Protestant churches, the Christian is everywhere urged unto good works in the Scriptures (see Eph 2:10; Tit 3:8; Rev 20:12; 2Tim 3:17; 2Cor 5:10; Tit 2:14). The book of Romans carefully warns both Jew and Gentile that by good works a man can never earn his salvation, and that faith in Christ is essential to forgiveness and justification. But as James wrote, “show me a man who has true faith, and I will show you a man who has good works” (James 2:18). Upon studying each hero in the faith chapter, you will note that while each is commended for his faith, what stands out is his actions. Abraham is famous for his faith, but his action in offering up Isaac was an incredible work of faith. Let your light shine like Abraham! The Father is glorified by our good works.

17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

In the next few verses, Jesus will affirm the close link between the Old and New Covenants, never condemning or diminishing the Old, yet always presenting the New as the best and only way. The importance of the Old Covenant and its continued relevance in pointing Man to his God is evident. Paul said, “the Law is a schoolmaster that teaches of Christ” (Gal 3:24). Its laws, sacrifices and prophecies are beneficial even today as examples, types and shadows that testify of Him. It is fitting then, that Christ does not belittle or destroy it, but He does explain that the New Covenant will specify to greater degrees of righteousness and commitment. Examples of that begin in verse 21.

     Jesus did not come to destroy the Old Covenant, but to fulfill it (Acts 13:39). He did not make the Old Testament law useless, nor did He say its establishment was in vain (see note Rom 3:3). Rather, Christ completed and finished the Law, essentially fashioning it into a New and Better Covenant between God with man (Heb 10:20). Said concisely, Jesus Christ fulfilled the Law, as evidenced by His own perfect sacrifice which ended forever the temporary and imperfect animal sacrifices of the Old Covenant. Acting in character, Christ laid down His life; for love is the fulfilling of the Law (Rom 13:10). The Law and Prophets foreshadowed the finished covenant, and during its era, it supplied mankind with provisional atonement based upon the future action of Christ in atoning for the sins of the world. The Law set the requirements by which God and man might be reconciled, and Christ fulfilled those requirements and became the perfect Fulfillment of that Law. Christ is the end of the law for righteousness for everyone that believeth (Rom 10:4).

     “I am come to fulfil the Law and the Prophets.” No other prophet would have dared to pronounce such a bold statement! And no prophet could have accomplished it either. How those words must have stunned His listeners! Even today they are intensely divisive, for they force all who are seeking the Truth to evaluate and decide for themselves. Is this Man for real? Either He truly was the all-powerful, all-authoritative Son of God, or He was a deluded charlatan. There can be no middle road. For the honest seeker, a great leap of faith is not required to believe that He really had such authority, for Jesus backed up His statements and doctrines with infallible proofs.

     The inter-relationship of the Old Covenant with the New should be studied in conjunction with Scriptures such as Heb 8:13; Rom 3:31; 10:4; Gal 3:24. Historically, churches have varied widely on how to take the laws of the Old Testament. The Catholic church and the later general Protestant movement typically divide the OT law into sections, often called the “moral law,” the “ceremonial law,” and the “civil law.” They argue for the continued authoritative relevance of only the moral law. Anabaptists, meanwhile, argue for the dominance of Christ and the New Testament above every ceremony and law of the Old Covenant. They do not attempt to divide the Law and hold obligatory certain parts, but believe that only those OT laws which are repeated in the New should be taken as authoritative in the Kingdom of Christ. This belief naturally led the early Anabaptists to embrace the doctrines of non-retaliation, cultural distinction and the “two kingdoms” concept of the Church and the World.

     Attempts to divide the Law and the Prophets into moral, civil, ceremonial and judicial categories (or any similar divisions), are fraught with problems. The Protestant movement’s many disagreements attest to that fact. The OT is not easily sectioned into distinct groups. The Seventh Day Adventists, for instance, keep Old Testament commandments that other Protestant denominations say are obsolete. Then there are OT practices (like polygamy, killing, divorce, etc) that have been entirely reversed in the New Covenant. Clearly there is a true moral law of God which is absolute and unchanging through the Covenants, but the Anabaptist approach of allowing the New Testament (rather than the Old) to determine that law seems both safe and correct. Rather than attempting to put each Old Testament law into its correct division and thereby decide if it is applicable today or not, we find it more valuable to simply say that Christ fulfilled all the Law: the moral and civil laws by His perfect obedience, and the ceremonial law in that His life and work satisfied every OT shadow and type of Him.

     Matthew Poole, writing in favor of the Protestant position, says: “There are so many adversaries, Jews, Papists, Socinians, Anabaptists, Antinomians, etc, that make their advantages of this text for the establishing of their several errors…” It is not for nothing however, that the Old Testament is called “Old.” It’s day is past (Heb 8:13; 2Pet 1:19), and those who use it to establish “their several errors” stand either approved or judged by the body of New Testament Scripture.

     The law or the prophets. This phrase is used in the New Testament in reference to the Old Testament Scriptures as a whole. See Mat 7:12; Luke 16:16; Acts 13:15. In the next verse Jesus shortens it to the Law.

18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

Many have used this verse to affirm the perfect written accuracy of the Scriptures, for jot and tittle apparently refer to letter points of the Hebrew alphabet. Yet, is that really what Jesus is saying here? And are the Hebrew Scriptures completely free from any scribal errors? Jesus Himself did not quote the Old Testament with such precision. The real affirmation here concerns the meaning and purpose of every point of the Law and not the precise accuracy of its lettering. Even the smallest commandment and detail has (or had) value and intention. Not one rule or prophecy remains unfulfilled by the New Covenant (Is 55:11; Luke 16:17). 

     The Scriptures do not depend upon an infallible jot-and-tittle rendering of God’s Word in order to be absolute and authoritative. It is the content that matters, the message that is all-important. Spelling and grammar, even word variations and definitions – these will change the content only by manipulation and ulterior motives (2Cor 4:2; 2Pet 3:16). In the time of Christ, there were many variations among the Greek Septuagint manuscripts and Hebrew Proto-Masoretic manuscripts. Jesus quoted from both text families.

     Another point against the idea that Jesus was speaking about the perfect lettering of the Old Testament is that the Greek Septuagint was almost certainly more in use than Hebrew in the Jewish synagogues. Scholars say that the average Jew could not even speak the language of the Hebrew Bible. The “unlearned” Apostles all wrote in Greek, not Hebrew. God’s Word cannot be restricted to a single language, nor can it be bound to one infallible and perfect manuscript. While the Spirit did give the original message in all truth and precision, the hand of man is still found therein. Later copying, scribal updates and language translations are not perfect. Nevertheless, the meaning of God’s Word is not hard for the honest seeker to find.       

     Till all be fulfilled. This implies that the Law would cease to be in effect after Jesus fulfilled it.

19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

While the basic concept here is simple enough, in order to fully grasp the meaning of this passage it is essential to understand what is meant by the phrase, these least commandments. The Old Covenant commandments? Hardly, for Jesus just announced that He had come to fulfill that Law, and after His death and resurrection all those details were truly and accurately completed (Heb 8:13). Jesus is here preaching the Gospel of the Kingdom, in which He formulates the intentions and requirements of the New Covenant law (James 1:25). So these least commandments are New Covenant commandments.

     Essentially then, and in agreement with many other NT scriptures, this verse teaches that men will be held rigorously accountable for their actions and judged by their works. The punishments of the unsaved will vary according to their deeds (Luke 12:48), likewise the rewards of the righteous will vary according to their faithfulness to the commandments of Christ. He that dismisses the least commandment in the New Covenant will be held responsible for his errors. He shall be the least in the Kingdom. There will be some in heaven who did not do the full will of God, they did not keep all His commandments.

     Any person tempted to take this verse as a license to sin (1Pet 2:16) should consider the seriousness of the context. The bar of righteousness is set very high; not even the righteousness of the scribes and Pharisees is sufficient! And breaking even the least commandment means being grouped with the least in the Kingdom. So no Christian should ever take this verse to think that God will overlook his disobedience. Rather, this verse describes those people who, for various reasons, are not fully aware of a particular commandment of Christ. It is similar to the sin not unto death that John speaks about (1John 5:16-17). The person who knows what is right but does not do it will be judged severely (James 4:17; Mat 21:28-32).

     Do and teach them. See James 1:22; Mat 7:24; Luke 6:46.

20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

 The Pharisees were famous for requiring strict adherence to the numerous laws of the Old Testament. They even added regulations and ceremonies for sabbath keeping, ritual washings, fastings, sacrifices, tithes, etc. However, they often invented ways to circumvent the laws that they did not want to keep, and Jesus reproached them for their hypocrisy (Mat 23:23-35; Rom 2:17-24; Mat 15:9). The Jews of Jesus’ day trusted in their genealogy and their works of righteousness for entrance into the presence of God, yet Jesus says their righteousness was not enough! How could this be? The Pharisees were the most religious and righteous people in the world, and not all of them were hypocrites (remember Saul of Tarsus). The issue is that every man has sinned and so is unrighteous. Works of righteousness can never undo earlier acts of unrighteousness. That is why man needs a Savior and that is why Jesus came to the world. The death of Christ empowers Him to take away man’s acts of disobedience (John 1:29) and wash his soul from every spot of sin (Rev 7:14).

     This statement is a prelude to what follows, a remarkable passage of comparisons and re-establishments of select Old and New Covenant laws. In each case an OC law is taken and established to a higher degree of righteousness (Mat 6:33; John 16:8), usually by extending its sphere of application beyond the physical actions of a man and into the spiritual core of his being. This new teaching of Jesus perfectly corresponds with the nine Blesseds and demonstrates again that while the Old Covenant designed to change/direct a man’s integrity by regulating his outward actions, the New Covenant designs to change/direct a man’s integrity by changing his inner being first. The Old worked from the outside to the inside, but the New works from the inside out. See my note on verse 1.

21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

Thou shalt not kill. The sixth of the Ten Commandments, and the most serious of all Old Testament sins if judged by its prescribed punishment, a murderer was to be put to death. This is the most difficult law to reconcile with the history of Israel, who often slew her enemies at God’s direction. The Old Testament is filled with stories of death matches and killings. The Protestant and Catholic approach is to qualify the commandment: “Thou shalt not kill without good cause.” Under that interpretation, taking a human life in self-defense, or in waging “just war,” or in police action, is permissible for Kingdom Christians – wherefore they cite the Old Testament (ie, Ex 22:2).

     Anabaptists and other peace churches categorically reject that idea, having no need to defend an old definition of the commandment. They cite the many examples and teachings of Jesus that are incompatible with any kind of killing or retaliation (Rom 12:21), and they answer the Old Testament example of God’s people killing their enemies by pointing out that here Jesus is changing the Law of the Old Covenant and fitting it to the New Covenant. These notes have pointed out that the Old Covenant was primarily a physical and temporal Kingdom. Thus, in addition to mandating structures and laws of worship, it also had civil laws and a judiciary, as well as systems of rule and government. In contrast, the New Covenant is primarily spiritual in nature. It is a Kingdom within you that has no need for politics, society and government. Jesus expanded each of the Ten Commandments and adapted them for application in this new spiritual Covenant.

     The right to take human life has never been given to Man, even in the Old Testament. It was God’s decision. And at the very foundation, that is the meaning of Thou shalt not kill (1John 3:15-16). God did command Israel to kill (according to His all-wise, all-knowing counsel), but He has never commanded the Church to kill or punish evildoers. That responsibility was not passed on to the New Testament churches, whether to its leaders, or to her individual members. We say this without possibility of argument, for not only is the NT entirely silent on any such arrangement, it teaches the very opposite: Love your enemies, do good to them that hate you (Luke 6:27). See complementary note on Mat 5:44. The command to not kill is a fundamental, unchanging moral law that is here re-established to a higher degree in the NT because of Christ’s new Covenant with Man.

22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

It was said by them of old time…but I say unto you. This pattern will continue until the end of the chapter, six times in all, as Jesus takes an Old Testament Law and expands it for application in the New Testament. The rule of Christ goes well beyond, Thou shalt not kill to outlaw anger, hatred and ridicule of a fellow man. Those were the causes of the very first murder recorded in the Bible and they spring from the same evil root. Hatred and murder are equals in 1John 3:15.

     Many ancient manuscripts do not contain the phrase, without a cause, nor is it found in the quotes of early church writers. It is doubtful that Jesus was permitting the exercise of anger “for a good reason.” If someone steals my cloak or does not return a borrowed item, am I justified in expressing anger? The rest of Scripture would judge the answer to be “no.” A man’s anger does not comport with God’s righteousness (James 1:20), and the Christian is everywhere commanded to put off anger, wrath, malice (Eph 4:31; Col 3:8; 1Pet 2:1). There may be a place for “righteous anger” (or passion) that does not result in calumny, violence, pride, etc (Eph 4:26), but typically anger is an emotional response to a personal wrong, and such anger will be rewarded with hell fire, if it is not followed by sincere repentance.

     My paraphrase translation: “Whosoever is angry with his brother will stand before the judgment for it. We know that anyone who scoffs and calls his brother an empty-head is taken to the Sanhedrin, but whosoever in hatred calls him a fool is in danger of hell fire.”

     So in addition to wicked actions, in the New Covenant even a man’s words, thoughts, inner emotions and motives will be judged! Every idle word that men shall speak, they shall give account thereof in the Day of Judgment (Mat 12:36). Paul calls the willfully ignorant Christian, thou fool (1Cor 15:36), but not in anger. Do not hyper-literalize this verse such that only the word “fool” is to be avoided. There are many other words and phrases just as worthy of judgment. Do not forget that the attitude is what counts. Many commentators innovate, wriggle and squirm around these verses, trying to make them less strict and serious. The honest man of love who believeth all things as written will rejoice in the truth (1Cor 13:6-7).  

     Hell fire. The Greek word is gehenna, which always refers to eternal hell (Mat 5:29; Mark 9:47; Luke 12:5). Note that the council and hell fire are set in parallel and yet are in no way equivalent terms. For that reason I think the statements concerning Raca and Fool are set to form another comparison between the Covenants. See my paraphrase translation above. The sentence has three parts, the first being the principle and the last two acting as supporting examples. For it is clear that while judgment and hell fire are equivalents, the council is not.

23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

Sins related to anger cover large areas and reach deeply, even to the very soul of Man and sins of the spirit: anger, malice, hatred, jealousy, bitterness, unforgiveness, resentment, etc.

     “Don’t come to worship God if you have unresolved relationship problems with your fellowman,” Jesus says. “Take care of those issues first; forgive, be reconciled, clear yourselves of these sins and then go into the house of God to worship.” This agrees with the Lord’s Prayer, Forgive us our debts as we forgive our debtors (Mat 6:12). The picture is drawn from Jewish life, and describes a man approaching the altar with his sacrifice and already handing it over to the priest when suddenly he remembers an unresolved conflict, perhaps an unforgiving attitude he has with another. Should he go ahead and give the offering to the priest and then go be reconciled, or stop all and first be reconciled? Jesus answers the question again in Mark 11:25-26.

25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

This illustration, perhaps, continues under the headline of, Thou shalt not kill and the underlying sins of the spirit: anger, malice, hatred, unforgiveness, etc. Courts, attorneys and judges are a sure recipe for lying, slander, more anger and hatred, and sometimes murder. Better to be taken advantage of then find yourself wallowing with the pigs in the mud. Jesus advice, and coming from Him we know it is true, is to agree with your adversary without going to court, even if it that means paying more than is right (Mat 5:40-41). It is unlikely that Jesus gave this as an rigid rule, but rather a generally true illustration. In the U.S., some lawsuits are unavoidable, yet sometimes it is better to throw yourself at the mercy of the judge rather than pay the exorbitant demands of a greedy adversary. In general and for the best and quickest emotional healing, agree with thine adversary quickly. Resolve your disagreements with fellowman and put them behind you without malice or an unforgiving attitude.

     Somewhat surprisingly, many commentators see a different meaning here, on the lines of: “Don’t come to God with unforgiven sin, but agree with your Adversary quickly and accept His terms immediately at His price lest He deliver you into eternal prison requiring the impossible payment of the uttermost farthing.” This, of course, is simply representative of the general Protestant difficulty with applying the principles of Christ’s sermon in their world view. The Anabaptist, armed with the knowledge that there are two very separate kingdoms on this earth, encounters no complication at all with Christ’s words.

27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery: 28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

The seventh Commandment restricted sexual relations to married couples. In keeping with the spiritual nature of the New Covenant, Jesus requires that the inner self be cleansed too. Lustful thoughts and imaginations, pornography and sensual literature stain the heart of man with evil impulses that often become evil actions (Mat 15:19). The Law of Christ will purify a man’s way beginning within. Although he lived during the OT period, Job knew that this was true (Job 31:1; Ps 119:9). Sexual lust is also condemned in 2Peter 2:14 and 1John 2:15-17.

29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

While these two verses may stand in truth on their own, they are especially important in the present context of lust (v28). The Christian must take whatever action is necessary to avoid committing sin, even to the point of cutting off those members of his body that he cannot control! Not a literal amputation, but voluntary, self-inflicted removal of the body from evil situations. Example: if you have a problem with drunkenness, avoid those areas that sell liquor. If you are tempted with pornography, avoid those places in which it is available. If you cannot control your cellphone, get rid of it. Cut off from yourself those areas that tempt you to sin. Deny yourself things that you cannot control; avoid those actions that create wrong desires. It is a serious step, but remember the terrible alternative: It is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell (gehenna), the place of eternal damnation (Mat 5:22) and ever-burning lake of fire (Rev 20:15).

     There are accounts of well-meaning persons who have literally plucked out an eye and cut off a hand. They have missed the intent of this Law altogether. Literally plucking out even both eyes will not automatically cleanse one’s thought life. The Apostle wrote, “Put to death the members of your body that wish to commit immoral acts” (Col 3:5, Rom 6:12-14). As in His many parables and illustrations, Jesus here gives a striking example of this important command and He repeats it in Mat 18:7-9. It is sometimes appropriate to stand and resist the devil (James 4:7), but in other occasions it is better to flee fornication (1Cor 6:18). In other words, sometimes drastic measures are required to keep oneself pure from sin. Never has this principle been more important than in the present day. 

31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:

The Old Testament permitted divorce and re-marriage with certain restrictions and in spite of it not being God’s good plan for mankind. Yet, because the people’s hearts were so hardened unto easy divorce (Mat 19:8), the Mosaic Law allowed a writing of divorcement. Once again, Jesus’ rule will make the New Covenant stricter and more righteous!

     In the Mosaic law, only men were allowed to initiate a divorce, but then as now, women held the power of pressuring their husbands and divorce was very common in the Old Testament period. The law of divorce did provide a certain protection for the woman’s place in a marriage, for it prohibited a man to remarry his original wife after writing her a bill of divorcement (Deut 24:4). Thus, the man had better not act rashly. There was no going back once the bill of divorcement was enacted.

     In the time of Christ, there were two interpretations of the law of divorce as found in Deut 24:1-4. Shammai Jews said that a man could only put away his wife if she had committed adultery, while Hillel Jews took a much more liberal interpretation and allowed divorce for any reason. Actually, the Old Testament rule on divorce could not have been based on adultery, for adulterers were supposed to be stoned (Lev 20:10).

     Jesus changed the rules concerning marriage and divorce in three key points. The Old Covenant permitted the husband to divorce his wife (Deut 24:1) and allowed both partners to remarry whoever they wanted (Deut 24:2), but it denied any reconciliation of divorced partners (Deut 24:3-4). In direct contrast, the New Covenant forbids divorce on all grounds saving for porneia, offers no condition for remarriage (Mat 5:32), and petitions in favor of reconciliation between divorced partners (1Cor 7:10-11). These differences in the application of law between the Covenants are, I believe, directly derived from the true moral definition of marriage (Mat 19:4-6), which has never changed since it was first given: “One man and one woman for life” (Gen 2:24). Jesus clearly teaches the true expression of marriage, while the Old Covenant worked upon a provisional expression due to the hardness of the Israelites.

     The symbolism of the Christian marriage bond to the relationship of Christ and the Church is evident in the New Testament (Eph 5:22-33), and the rule of no divorce is very consistent with that image. The marriage of Christ to His chosen bride, the true and pure Church, will never be annulled by a bill of divorcement from God. Nevertheless, divorce permitted under the Old Covenant yet disallowed under the New mirrors God’s action in putting away the unfaithful first wife (the Jews). Also consistent in the imagery of Christ and His Bride is the encouragement for reconciliation of estranged partners, for Christ stands ever ready to receive back the repentant sinner. It all corresponds perfectly with the true rule for marriage: One man and one woman for life. And perhaps the key reason that God did not allow marriage partners to be reconciled under the Old Law is to protect that symbolism. Where divorce is permitted, there should be no reconciliation of prior partners for that would signify multiple gods, or idolatry. Remarriage prohibited in the Old Covenant and yet permitted in the New is also consistent with the present conditions of those two covenants, for while no man can return to God by keeping the old Law, every man by keeping the new Law of Christ may return to Him.    

     Nevertheless, there are some scholars that argue for the continuance of Moses’ command that divorced persons must not “remarry” each other. This is wrong both Scripturally and logically:

1. There is only one marriage that God recognizes: when a man and woman pledge themselves and are joined in one flesh. According to Christ’s own words, every other union is adulterous. It is not a marriage in God’s eyes.
2. The divorce provision in Deut 24:1-5 was not part of God’s perfect will, nor was it in conformity with His stated moral law. It was made necessary because of rampant divorce within the nation of Israel (Mark 10:3-5). From the beginning the will of God for marriage is “One man, one woman, for life.”
3. It is clear that in the Sermon on the Mount, Jesus gives us a new commandment concerning divorce and remarriage, one that even His disciples found very difficult to accept (Mat 19:9-10). Jesus is abrogating Moses’ law for the non-changing moral law of God.
4. The Apostle Paul states unequivocally that those who have separated must remain unmarried or be reconciled to their first and rightful partner (1Cor 7:11).

32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

The teaching of this verse would be ever so simple except for one phrase that has given license to every interpretation imaginable. “Anyone who divorces his wife, saving for the cause of fornication, causes her to commit adultery.” Except for this one phrase, nowhere else does the New Testament allow for any legitimate excuse for divorce. Those of us who believe the New Testament will never give conflicting doctrine will seek the truth honestly and reverently. In my opinion, the answer is not so difficult if we simply and objectively study the meaning of that phrase. The best commentator on Jesus’ words was the Apostle Paul, who strongly disallows divorce without comment of adultery (1Cor 7:10-15). Those who think that Christ does allow divorce in the event of adultery must somehow explain why His disciples thought His teaching was so terribly difficult to accept (Mat 19:9-10), when it was absolutely no different from the Pharisees’ own majority view on the matter! On the other hand, we would expect Jesus to more righteously establish the Old Testament law of divorce, for that is His pattern in the Sermon on the Mount.

     Saving for the cause of fornication. The Greek word is porneia, which is not adultery, nor is it translated adultery anywhere in the New Testament. The Greek word for adultery is moichao, and appears in this very verse: “Whoever divorces his wife, except for porneia, causes her to commit moichao.” The word porneia carries a more general meaning: fornication, harlotry, incest. It is extremely unlikely that porneia refers to adultery, and those translations which so render it do so erroneously. If Jesus had meant adultery, then He surely He would have used the appropriate and common Greek word (and one He had just used). Many conservative scholars (Ryrie, Laney) believe porneia is referring to the Jewish laws against marriage between close relatives (Lev 18:6-18). This corresponds exceptionally well in context with Jesus’ complete teaching on the subject in Mat 19:3-12. It also explains Matthew’s account of John the Baptist losing his head for telling Herod it was unlawful for him to marry his brother’s wife (Mat 14:4). Saving for the cause of fornication means that, in Herod’s case, he must put away his unlawful wife. The “exception clause” does apply. And finally, this goes hand in glove with the concept of marriage as a type of Christ and the Church, with a betrothal period that corresponds to this life, and the wedding at the entrance into heaven (Rev 19). Infidelity during this life after having promised oneself to Christ, results in NOT being at the great marriage feast. 

     Matthew wrote to the Jews, Mark to the Romans, and Luke to the Gentiles. The Romans had laws against polygamy but allowed a woman to divorce her husband. The Jews had opposite social customs. They practiced polygamy and did not permit a woman to divorce her husband. Additionally, the Jews had particular laws against marriage between close relatives, but the Romans had no formal laws governing inter-familial marriage, it being apparently universally condemned (1Cor 5:1). Given their intended audiences, it is certainly significant that Mark gives the case of a woman divorcing her husband (Mark 10:12) while Matthew does not, and this provides a likely reason why Matthew gives the case of divorce for incestuous marriage while Mark and Luke do not.

     The usage of porneia in Act 15:20 is another significant proof of this definition. Even a superficial reading leaves one wondering why fornication should be in that list. Surely fornication was just as wicked when found among the Gentile Christians as it was among the Jews? Yet, when we understand porneia in the Jewish sense given above, all becomes clear. Food offered to idols, incestuous relationships, eating the meat of strangled animals and drinking blood were all seriously offenses against the Law for Jews. Gentiles however, with little knowledge of the Law, would not have known that these were highly offensive to Jews.

     Another example of porneia in the context of incestuous relationships is 1Cor 5:1-5, where Paul reprimands a Jewish Christian for marrying his step-mother. Incest was not tolerated in Roman culture; it was a fornication that is not so much as named among the Gentiles (1Cor 5:1). Note also that porneia is singular in the present passage, while in more general passages it is plural (ex 1Cor 7:2).

     In addition to incestuous relationships, saving for the cause of porneia would include pre-marital sexual relations. If a husband discovered that his new wife was not a virgin, but had played the harlot before time in her father’s house (Deut 22:21), he could divorce her. Even at weddings today the man and woman are asked to affirm that they are free from previous marriages, and if one were to lie, it would constitute grounds for immediate separation. So again, consistent interpretation says that porneia refers to sexual sins and conditions that exist before the marriage. To say it refers to an act of adultery after marriage would make a mockery of Jesus’ teaching on the subject. See below.   

     A common contemporary interpretation of this passage asserts that divorce and remarriage are one-time acts of sin that can be forgiven, and that any new relationship is accepted by God as a valid marriage. This is certainly a forced view with an ulterior motive, for if true it would again make the Apostles’ statement concerning marriage (Mat 19:10) without sensible foundation. Technically, it would also make remarriage to be the act of adultery, rather than the physical act, an odd idea indeed. Sin has consequences that salvation does not remove, and repentance is more than verbal vows. Is divorce and remarriage the only sin that needs no act of repentance? A murderer serving time in prison will not see his sentence revoked by asking for salvation, neither will a thief be free from his debt by trusting in Christ. A divorced and remarried couple commits adultery each time they have sexual relations, and the only way to stop the sin is to stop the action. As stated in the note on the previous verse, marriage is a spiritual type symbolizing the marriage of Christ to the Church. There is only one rightful marriage partner and that is the first love of vows. All other relationships are adulterous. In the case of death, it is easy to see why a second marriage is allowable – the rightful marriage partner is not in this life.

     Some Greek scholars, wishing to find a loophole, say that the verb tenses in this verse indicate the adultery is not a continuing condition but a single event in the past. When pressed, however, they must admit that this is not entirely true, for in the Greek either punctiliar or continuing action could be intended. They choose punctiliar action because they wish it to be so, all while saying that they are basing that choice by context even when it is clear the grammar could be either. However, this argument completely misses the chief point, for Christ is neither making the adultery a one-time act in the past nor a continuing condition. Rather, He is clearly saying that each time a divorced and remarried couple comes together they commit adultery. The action is both punctiliar and continuing if and when the two have sexual relations. Any other interpretation ignores that the definition of adultery is having sex with an unlawful partner, and this holds true throughout an unlawful marriage. In other words, it is not the continuing state of unlawful marriage that forms the sin of adultery, but the periodic act of adultery within that marriage. The only remedy for such a situation is a return to one’s rightful partner, just as Paul describes in 1Cor 7:10-11.

     Jesus explains more about divorce/remarriage in Mat 19:3-12; Mark 10:2-12; Luke 16:18. See also 1Cor 7:10-15; 7:39-40; Rom 7:1-3.

33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: 34 But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: 35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. 36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

In these verses Jesus expands upon the Third Commandment: Thou shalt not take the name of the Lord thy God in vain (Ex 20:7). Lying has always been a huge problem for the human race and the Jews were no exception. Oaths were a way of affirming the truthfulness of what a person said, but they had become so misused and regulated that the whole system was rendered without usefulness (Ecc 5:1-6). See Lev 19:12; Deut 5:11. Absolute truthfulness is the rule that Jesus requires. 

     Honesty is a commodity in short supply and Jesus re-establishes this law by completely overhauling the expression of this moral law. In these verses He is basically saying, “Don’t swear oaths attesting to the truthfulness of your speech, but rather be characterized by always speaking the truth: if you say, ‘yes’ then mean ‘yes’ and if you say, ‘no’ then mean ‘no’.” The usage of oaths can be seen in Heb 6:16, and James 5:12 essentially repeats the new rule.

     The third commandment permitted oaths, but they were not to be made in vain. Jews swore by heaven, Jerusalem, the temple, the gold of the temple, and who knows what else (Mat 23:16-22). Evidently even after such dire oaths their promises were still empty, so instead of helping to fix the problem of untruthfulness, the swearing of oaths actually added to the sin when they didn’t comply.

     In practice, the command to avoid all swearing and oaths surely refers to both ceremonial oaths before judges as well as personal oaths between men. Peter learned this the hard way (Mat 26:72). Nevertheless, the larger fact that vows were common and commanded under the Law but are entirely forbidden in the churches of the Kingdom makes for an interesting study.

38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

This is the famous law of retribution, the lex talionis, which the Greeks and Romans also used. Again the change that Jesus introduces in the New Covenant is a major one. The Old Covenant allowed a man to sue for damages and demand a “like for like” repayment for all wrongs (Ex 21:1; Lev 24:20; Deut 19:21), but in the Kingdom of Heaven, Christians are asked to suffer wrongdoings and evil without recompense. It is such a radical change, that most Protestant commentators disavow it entirely. They will typically admit that Jesus is teaching non-retaliation, but do not believe that He was denying the right to defend oneself against evil. Nor do they recognize that Jesus is here re-instituting the law in a radically new form, but think that He is simply emphasizing the heart issue by citing verses like Lev 19:17-18. However, the large fact is inescapable, for Jesus’ teaching is stunningly new and radical. Nobody practiced meekness and non-retaliation to this degree. Yet in the New Kingdom it makes sense, for Mercy pays what Justice requires. See note on verse 7.

39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

The law of non-retaliation is so opposite the way of “self,” and so stunningly different from the Old Testament laws of retribution, that I can imagine Jesus’ listeners gasping in shock and looking about with their mouths hanging open. Yet intuitively the Christian realizes that this is the best way, and nobody better illustrated that than the Son of God on earth. The Apostles followed His example (Rom 12:17-21). And it is so logical in the new domain of God’s Kingdom! No longer does He have a single, chosen nation and government with all the necessary accompanying judicial rules. The new Kingdom is un-political, a-religious, and super-social. Whosoever will means that any man, woman, or child may become a citizen by following Jesus Christ (Mark 8:34-35). The Old Covenant laws of government, society and religion have no place in a Kingdom without a selected government and society. They have been fulfilled in Christ (Mat 5:17).

     Kingdom-Christians live in a society as ambassadors and citizens of another country (2Cor 5:20; Heb 11:16; Eph 2:19; Php 3:20). While obeying the laws of the governments, their first allegiance is to the law of Christ. For many, the most difficult rule in this charter is the law of non-retaliation, but note how naturally it flows from the principles and precepts found herein, beginning with the Blesseds (blessed are the meek, the peacemakers, the persecuted), and followed by the new expression of, Thou shalt not kill. It is not possible to be characterized by these beatitudes and be involved in vengeance and taking human life.

     Christians who support their governments militarily and politically end up pointing guns at each other across the battlelines of war. They are literally killing their real fellow-citizens by obeying the rule of some earthly kingdom. That is a seriously incongruous picture. The secondary scenario may be even worse, killing a non-Christian and forever depriving him of the possibility of salvation. In the Old Testament, those were matters that God decided and communicated directly to prophets and kings, but in the Kingdom of Christ, God has established a new standard based upon love, kindness and self-sacrifice. It is very different from the Old, and yet has been far more effective! A killing Christian is a contradiction of terms.

     On a personal note, I once found myself explaining the principle of the two Kingdoms and Christ’s rule of non-retaliation to a good Protestant friend in Chile who had always been taught to stand and fight for one’s country. I was surprised to find no common agreement at all with him, and not even compassion for a fellow-Christian from his denomination in Argentina. No, if the Argentinians were to start a war with Chile, he would have no problem killing members of his own church denomination! Just a few weeks later, I had virtually the same conversation with a very nominal Catholic. As I explained the Bible verses at play and the obvious principles that fell out, I watched his impassive expression for clues as to what he was thinking and to see if it was making any sense at all to him. He listened quietly and suddenly said, “You know, I never could figure out why Christians go to war and kill people, it just doesn’t seem very….Christian!”

     Resist not evil. Most Protestants say this law applies only on the personal level and that good Christians will fight for their countries’ interests. Jesus gives no hint that is true. Unlike the law of divorce, there isn’t even an exception clause! Intuitively this idea should strike any honest-thinking Christian as wrong. How can we as Christians expect to advance Christ’s Kingdom by fighting and killing the very ones we are called to win (John 18:36)? Forced conversions are no conversions at all. The true Kingdom of Christ is never advanced militarily, a fact that Martin Luther, John Calvin, Ulrich Zwingli and many others of the Reformers never learned.

     Non-retaliation does not stand on its own as a unique concept, but is firmly based upon the law of Love, the great Second Commandment (Mat 22:39). It puts others ahead of oneself, rates their needs more important than self-defense, and it recognizes the value of the soul above the value of personal rights. While the word non-retaliation sounds negative, defensive, and even an act of surrender, in practice it is not. It is pro-active, an offensive strategy that often ends up winning the battle! Many times, non-retaliation has broken the strongest heart and taken down the most hardened enemy, for this kind of “suffering love” is perhaps the powerful witness of all. It is the active message of the Cross, where Jesus refused to defend Himself and laid down His life.

     Obviously, resist not evil is not a blanket statement for all topics and times. We are called to resist Satan and the forces of darkness. The chief concept here is that we do not resist evil by returning evil, but we return good for those evils we experience.

40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41 And whosoever shall compel thee to go a mile, go with him twain.

The subject of litigation amid hatred and vengeance was already addressed in Mat 5:25-26, where Jesus says that every effort should be made to avoid going to court at all. Again, a meek and non-retaliatory spirit is in order. Resist not evil. It is better to suffer wrong than to argue for your rights in a court room. Nevertheless, I don’t think Jesus is advocating that you offer the judge to give up your shirt also, but rather that you fully comply with what the judge requires. The picture is meant to contrast with the eye for an eye, tooth for a tooth rule of the OT. “Don’t begrudge what is just, if you have wronged someone, give even more than what is only required by law.”

     The picture of being compelled to walk a mile appears to be drawn from the right and practice of Roman soldiers in Israel of pressing into service any local man who happened to be passing by to carry his equipment for one mile. The proud Jews hated this practice but had no choice but to obey. An example is Simon of Cyrene, who was compelled to carry Jesus’ cross (Mat 27:32). It again calls the Christian to a life of giving and loving others. The NASB reads shirt and coat in the place of coat and cloke. Luke 6:29 reverses the two.

42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

The parallel passage in Luke 6:30-38 adds that the one who gives generously will be rewarded generously. The Old Testament law also required a giving hand (Deut 15:7-10), but the Israelites had found many ways to avoid that distasteful rule. They would say that it applied only to a fellow Jew, or that they had given their alms to the Temple, etc. And at the foundation, the idea of freely giving is incompatible with the lex talionis.

     The Christian is a steward of God’s money, that is, the money that God has given him. Use it to benefit the Kingdom! As in most of Jesus’ teaching and parables, a hyper-literal keeping of the text is possible….but would miss the heart of the commandment. Jesus has been contrasting the Old law of retribution to the New law of non-retaliation and this verse is a further expression of the latter. The law of retribution required that wrongs be repaid like for like. The law of non-retaliation requires forgiveness and suffering, not avenging our wrongs, but letting God be the avenger (Rom 12:19-21).

     Let us keep the spirit of the law and not the letter. If a criminal asks for a murder weapon, we would never give him one! If you know the person who is asking for money will only use it to support his drug habit, don’t give it to him! Buy him a meal, clothes or a taxi ride, but giving him cash is not helping the Kingdom. Be a steward of God’s money.

     On a separate note, it is good for a needy person in the church to ask for help rather than expect to be noticed and given money. That frees those with better means to give without their generosity being evil spoken of, and the needy person is blessed in admitting his need and accepting assistance.

43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

If Jesus’ listeners were astonished at His new doctrine, what He now advocates must have completely floored them! Even today many doubt that Jesus actually means for us to love your enemies,…do good to them that hate…and persecute you. Society cannot exist in such a climate, they say, for evil-doers will rise unchecked to terrible powers of wickedness. We would point out that history shows evil-doers will rise unchecked in a lex talionis world too. Think Hitler, Stalin, and the cruel Roman emperors of long ago. That, however, is a completely different realm anyway. Jesus is not speaking to governments, but to individuals who choose to join His everlasting Kingdom. The Kingdom and the State are two separate domains whose appropriate intersection is controlled by Christ’s laws and commands. Dual-citizenship is not legal in secular countries of the world, so make your choice of Kingdoms now.

     The command to love one’s enemies is not surprising to those of us who believe the Beatitudes are for today. Blessed are the meek…the peacemakers…the merciful. Those attitudes naturally should be expected to extend to actions such as, Do good to them that hate you. Probably no doctrine was so unanimously held by the early church writers as non-retaliation. For the first 300 years of church history, all early texts show that war and killing were denounced by the Christian church. The change began when the Roman emperor Constantine converted to Christianity and not only reversed the state-mandated persecutions of Christians but made it politically and socially advantageous to be a Christian. The marriage of Church and State has had serious repercussions for the pilgrim church from that time forward. The picture in Rev 17:1-6 is an astonishing prophecy of that very fact. 

     Amazingly, some otherwise well-intentioned Christians believe that in war you can love your enemies and still kill them. “God is love and yet He kills people,” they say. But the comparison between God and man is entirely inappropriate, for the all-wise Creator of the universe is all-sovereign. There are many things He may do that we may not. As a pointed example, vengeance is God’s responsibility, not man’s (Rom 12:19). The error in this line of reasoning is self-evident and equal to the Pharisees negating unpopular Scriptural commands by using other Scriptures.    

     We have said often in these notes that the New Covenant principles of rule are outside the domain of government and politics. As citizens of the Kingdom of Heaven, Christians are to live by the law of non-retaliation, but governments of the world continue in their God-ordained responsibilities to check evil-doers (Rom 13:1-4). The Christians’ call to live a different rule should not be made to hinder the government’s rightful duties.

     And yet, a hyper-literal interpretation of the rule of non-retaliation could even aid evil-doers in their sins, and that is clearly wrong and harmful. Some well-meaning people have fallen into this error, and refuse to report crimes of burglary, drunkenness and violence to the authorities. They are aiding the criminal in his sin and exposing others to the risk of possible wickedness. Prison is not that bad. Many have testified to receiving Christ within its walls. Refusing all assistance in the carrying out of justice on the grounds of following Christ’s law of non-retaliation subverts the intent and spirit of the law. That fact however, cannot be used to release the Kingdom-citizen from the law of non-retaliation when working for the State. His first allegiance is to the laws of Christ’s Kingdom. It is absurd to think that any human institution’s rule of law may negate Christ’s law. Nevertheless, many Christians try to use this as an escape clause, joining the military and taking human lives at the will and command of the state. It is confusion.

45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

If we seriously want to be counted as children of the Father, we should seriously follow the rules He has set forth for His children. Many are duped into thinking that heaven will be filled with children who apparently do not love Him! Those that keep His words are the ones that love Him (John 14:23); they are keeping His commandments and remain in His love (John 15:10). Otherwise they are cut off and burned (John 15:6).

46 For if ye love them which love you, what reward have ye? do not even the publicans the same? 47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?

Christ calls His followers to a higher level of love, a supreme love that the world cannot know. It is a love in action and not one of words.

48 Be ye therefore perfect, even as your Father which is in heaven is perfect.

Be ye perfect. At the end of this new and lofty doctrine, Jesus encourages His followers to put them into practice. Luke 6:36 has it, Be ye merciful as your Father also is merciful. The difference is not great, for mercy is the theme of Jesus’ new teaching. Not the justice of the lex talionis, but the mercy of loving one’s fellowman. Obviously, full perfection is not attainable by Man. If it were, Christ’s perfect life and sacrificial death would not have been necessary. His work alone can make us perfect. The Greek word carries the idea of “maturity, complete, perfect.”