Scripture quotations are from the King James Version of the Bible.

Reference materials used in the compilation of this material:

King James Version of the Bible
The New Strong’s Exhaustive Concordance of the Bible
Vines Expository Dictionary of Old and New Testament Words
Young’s Analytical Concordance to the Bible
Webster’s New Twentieth Century Dictionary (Unabridged)

FOREWORD
     This material came from my desire to understand the Beatitudes Jesus spoke as recorded in “The Sermon On The Mount” (Matthew chapters 5-7). I wrote down my findings in researching the Beatitudes in the original language, and eventually continued on through the Sermon On The Mount. As a result of my studies I came to understand that the teaching is Jesus’ work guide for His church for growth in goodness.
     This book is not a textbook. The meaning of words in the original language are not given for the purpose of being scholarly, nor are they the work of a scholar. Long hours were spent in reference books researching the original words as spoken by Jesus. This effort was made in an attempt to bring clarity to the essence of the teachings of Jesus. I hope an atmosphere of understanding will be created for the reader.
     This book is intended to be a work guide. Persistency in looking up scriptural references will produce progressive development in growth in character, goodness and love.
     It is presented with love, to help mature love.

     Steve Morris

Chapter One

Fundamentals:
Matthew Chapter 5, Verses 1-16

Stresses the importance of overcoming spiritual poverty, man’s proper response to God, and spiritual growth in goodness.

     Chapters five through seven in the New Testament book of Matthew have become known as “The Sermon On The Mount.” The Bible describes Jesus Christ as the only begotten son of the true and living God. In this timeless message He encourages His listeners to develop personal holiness through love, servanthood and dependency upon God. Jesus begins by instructing us to recognize our individual spiritual poverty. He concludes with encouragement to lay a solid foundation upon The Rock of His teachings.
     The teachings of Jesus provide a vivid contrast. They compare our flawed self-righteous image with the perfectly righteous Son of the living God. Real vices of the self stand out against the regal virtues of the Saviour.
     This condensed study by Jesus progressively guides our character growth to maturity in goodness. Goodness is expressed in our thoughts, words and actions. It pleases and glorifies God and is evidence of the kingdom of God ruling our lives. The fruit of true repentance, believing the good news of Jesus Christ, produces goodness of character.
     Jesus said of John the Baptist “... Among those that are born of women there is not a greater prophet than John the Baptist: ...” (Luke 7:28), after John had prophesied of Jesus “... Behold the Lamb of God, which taketh away the sin of the world” (John 1:29).
     Of Himself Jesus stated “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord” (Luke 4:18,19).
     To the world Jesus declared “... The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mark 1:15).
     The Spirit of the Lord anointed the Lamb of God with supernatural power. He displayed His power over demon spirits, disease, death and the forces of nature. Jesus was destined to willingly die for the sin of humankind to satisfy God’s justice. He came at the appointed time predetermined by God the Father. His purpose was to redeem humanity, reveal the kingdom of God, and restore us to our proper place in creation.

     Matthew, chapter 5, verse 1:

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

     “Disciple,” Greek, mathetes, literally is a learner. It signifies a pupil, follower, supporter and imitator of their teacher. The root word shows thought accompanied by effort. The main idea of discipleship involves learning and fulfilling Christ’s teachings. We must not abandon this fundamental duty. Many issues are timely and proper but they are ultimately secondary.
     Every member of the body, the universal church of Jesus Christ, is a living stone in the temple of God. Each member is responsible for the standard of their individual temple. We need healthy substance for growth, strength and stature of the body of Christ. We cannot build a strong church with corrupted, inactive and fragmented materials.
     Central to discipleship of Christ is the necessity to flood ourselves with His thoughts. We must learn of Him and do as He did in our words and deeds. Jesus is the only perfect human to walk this earth. He alone is our model. Lazy hearers of the words of Christ are many and known by their offensive fruit. The body of Christ must not display attitudes, attributes and actions contrary to the character of Jesus. By wrongly influencing multitudes of church members, we pervert and profane the foundational principles of Christianity.
     Man’s consistent misbehavior has been well documented: “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Genesis 6:5). Thoughts and imaginations proceeding from the heart of man cause corruption and imperfection, creating evil. The Apostle Paul addressed this issue: “For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;” (II Corinthians 10:3-5).
     This verse pertains to Paul’s authority as an apostle called by the Lord Jesus Christ. A rough paraphrase would reveal that Paul is saying: For though we (emphatically, referring to apostles) live in the flesh, we apostles (emphatic) are not contending with carnality by using fleshly opposition. (For the offensive weapons of our warfare against the flesh in an apostolic ministry are not fleshly. They are powerful and capable through God to the destruction of arguments held on to with human confidence.) In this manner we demolish intellectual reasonings and lower every barrier risen against the progressive search for knowledge of God. We take every thought captive to submissively obey Christ.
     Someone has said that to truly understand the total holiness of God you must first understand the total depravity of fallen man. The opposite is also true, that to understand the depravity of fallen man you must first understand the holiness of God.
     We are discussing fundamentals in this first chapter and working toward laying a firm foundation. Often, when a new building goes up, the first step in laying a new, firm foundation is to demolish the old one. Sometimes, we must forcibly restructure the ground.
     Using the intent of Paul’s logic, we will attempt to destroy arguments and demolish intellectual reasonings. They are held on to with human confidence, not a search for knowledge of God.
     The beginning of this chapter will try to explain the total depravity of fallen man. This part of the chapter may appear negative. Nevertheless, it is an effort to lower every barrier raised up against the progressive search for knowledge of God. We hope you will take every thought captive to submissively obey Christ.
     Let’s expose our hearts to the teachings of Him Who created and sustains us. He is truly the way, the truth and the life:

     Matthew 5:2,3:

And he opened his mouth, and taught them, saying, Blessed are the poor in spirit: for their’s is the kingdom of heaven.

The Poor In Spirit
     “Blessed” makarios, is from a root word, mak, meaning large or lengthy, inferring growth. It means supremely blest, fortunate, and well off. “Poor” ptochos, stresses the condition of being poverty struck, in a broad sense. Here, Jesus restricts the meaning to being poor in spirit. He addresses those aware of their spiritual poverty who want enrichment. The kingdom of heaven is where we acknowledge God’s rule and voluntarily submit to it. Self-complacency is a barrier but self-dissatisfaction makes us eligible for admittance to the kingdom of heaven.
     What does spiritual poverty mean?
     In Matthew 15:19 Jesus told us: “For out of the heart proceed evil thoughts ...” The heart refers to the human spirit and soul of man. “Evil” here is poneros, meaning evil in influence and effect. It’ s destructive, harmful and malignant. In the companion passage in Mark 7:21, He uses the word kakos for evil. This means evil in character ... worthless, shameful and disgraceful. “Thoughts” is dialogismos, inward reasonings and questionings. The character of fallen man is worthless, shameful and disgraceful. This comes from his inward reasonings and questionings. In influence and effect the exercise of man’s reason is destructive, harmful and malignant.
     Jesus said in Matthew 7:11: “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?” The word “being” is on, to be, the verb meaning ordinary existence. “Evil” is poneros, defined above as evil in influence and effect. It is destructive, harmful and malignant. In Luke 11:13, the parallel passage of the verse, He states “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?” Here, the word “being” is huparcho, which Vines Expository Dictionary defines as “to exist, which always involves a pre-existent state, prior to the fact referred to, and a continuance of the state after the fact.” “Evil” is the same word, poneros.
     We were “evil” (poneros) before Jesus stated the fact, when He spoke, and will continue to be “evil” in the future. We have been corrupted and imperfected by the terminal illness of sin. Many humanistic and spiritualistic efforts to repair, recondition or refurbish humanity come and go in society. These are simply trends by fallen man to disown his problem.
     As saved human beings we are still “evil.” By God’s love, grace, mercy, wisdom, judgment and divine justice we can become legally perfect in His sight. Our personal and individual acceptance of the sacrificial death of Jesus Christ makes us eligible for a brand new existence. Any other hope of change of our “evil” character and influence is a false hope.
     Characteristics of fish are scales, fins and living under the water. Of a bird feathers, wings and flying in the air. Characteristics of fallen man are worthless, shameful, disgraceful thoughts, resulting in destructive, harmful and malignant influences and effects.
     In Matthew 15:19 Jesus discussed thoughts, what’s in the spirit and soul of man. In the eighteenth verse He said, “But those things which proceed out of the mouth come forth from the heart; and they defile the man.” Paul tells us: “Now the works of the flesh are manifest, which are these; ...” (Galatians 5:19), and then lists them.
     We talk about, and then evidence evil thoughts from the heart in actions. Failure to engage in apostolic spiritual warfare gives us full verbal and physical expression of these evil thoughts. We see the outcome as Jesus enumerates them in Matthew 15:19:
     Murders phonos, is in the plural. We correctly understand it as meaning to criminally kill another person. In Matthew 5:21,22, however, Jesus admonishes us that we are subject to the judgment of murder when we hate our brother. I John 3:15 tells us: “Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.”
     Adulteries moicheia and Fornications porneia ... adulteries is sexual relationships with the spouse of another. Fornications is sexual relationships with someone who is not a spouse, but sometimes includes adulteries. In Matthew 5:28 Jesus said whoever looks on a woman to lust after her has committed adultery with her already in his heart. “Look” blepo, implies special contemplation, not a casual look or glance. Adultery separates from God: “Ye adulterers and adulteresses,” (adulterers is not in the original manuscripts) “know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God” (James 4:4).
     Thefts klope, means to take the property of another without their knowledge or consent with no intention of returning it. In Matthew 22:21 Jesus affirms: “Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.” Taxes are a responsibility of earthly citizenship. Tithes are an anti-type from the Old Testament payment of tithes as a guideline for supporting the priesthood and providing for those who were in need. New Testament writings indicate that we are to yield ourselves unto God, as those that are alive from the dead (Romans 6:13). Therefore we owe everything we have and are to God. And we are to give as we have purposed in our heart (II Corinthians 9:7). Thus, our giving is removed from the area of duty (the Law) to an area of conscience (grace). Failure to pay taxes or to render unto God the things that are God’s, is robbery, or theft. On earth and in heaven there is a penalty for theft. Payment of taxes is based on a computed sum. Payment of biblical offerings to the fatherless, widows, strangers in the land and poor is based on an obedient and loving heart.
     False witness pseudomarturia, means untrue testimony, declaring what we have not seen or heard and not a known fact. “A false witness shall not be unpunished, and he that speaketh lies shall perish” (Proverbs 19:9). We offer two acronyms as guide lines:

     Factual
     Accurate
     Correct
     True
     Substantiated

     Supposition
     Assumption
     Inference
     Deduction

     If it is not FACTS about people, it shouldn’t be SAID.
     Blasphemies blasphemia, is harmful speaking — slander. It especially means speech that profanes, mocks and ridicules God, Jesus and scripture.
     In Mark 12:30 Jesus instructed us: “And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.” However, they have locked out God from school classrooms, and teach the unproven theory of evolution as fact. Secular humanism perverts the character, wisdom, justice, morals and ethics of God. His image (men and women) is profaned with pornography. Speech on TV, radio and publications blasphemes His name.
     In Mark 12:31 Jesus continues: “And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.” However, public display of prejudice for church neighbors is a standard and a subject of mockery.
     Perversions, profanity, pornography and prejudices are blasphemies. They are an insult and an outrage to the God Who made us all.
     Jesus continues with the list in Mark 7:22:
     Covetousness pleonexia, is in the plural. It means excessive desires to get more than we need or deserve, to overreach. Jesus warned us in Luke 12:15: “And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.” In Ephesians 5:5 and Colossians 3:5 Paul equates covetousness with idolatry. Nations have historically been guilty of covetousness in their conduct of international affairs. Fashionable lifestyles and material possessions gotten with overextended credit are covetousness and idolatry.
     Wickedness poneria, is an active form of evil that is destructive and painful. The Pharisees and the Herodians approached Jesus, trying to entangle Him in His talk “But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?” (Matthew 22:18). “Hypocrite” hupokrites, means a stage-actor, a pretender, playacting. Hypocritical attempts by fallen man to project a false image spring from destructive and painful evil (wickedness).
     Deceit dolos, is skill deceiving with trickery by representing as truth that which is false. Paul warned the church in II Corinthians 11:13-15: “For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.” The ministers of satan are deceiving the world and the church today. They are transforming themselves into the apostles, workers, and ministers of Christ and righteousness. Attacking from outside, they are also firmly entrenched inside the church.
     Lasciviousness aselgeia, is excess, absence of restraint and decency, shameless conduct being foremost. This description mirrors the activity of today’s society. In II Corinthians 12:21 Paul advises that some in the church have not repented of the uncleanness, fornication and lasciviousness that they have committed. The fourth verse of the book of Jude talks about certain men in the church, ungodly men, turning the grace of our God into lasciviousness. Some in the church today are attempting to turn the grace of God into excess and indecency.
     Evil poneros eye ophthalmos, is envy and discontent that causes a person to want what someone else has. They want it so much they will take it away from that person. Envy and discontent are responsible for many crimes reported by today’s news media. (Jealousy wants to have the same thing, not deprive another of what they have, which is envy). “Some indeed preach Christ even of envy and strife; and some also of good will:” (Philippians 1:15). Some in the church preach Christ for no better reason than to create riches, a reputation, and a rostrum for secular talents. They want other pastors’ congregations, and deprive that pastor of members. They want them so they can increase their profit, prestige and pomp.
     Blasphemy. We covered that in Matthew.
     Pride huperephania, expresses arrogance, i.e., contempt for those who are considered inferior. A worldly attitude brought into the church, it produces heat, not light. Jesus said the church was the light of the world, not the heat of the church in disagreement. James 4:6 and I Peter 5:5 warn us: “God resisteth the proud, but (and) giveth grace unto the humble.”
     Foolishness aphrosune, means unreasonable, meaningless and stupid. Stupidity shows a lack of ability to learn. Ignorance means unlearned or unawares. We put harmful substances into our bodies, through our mouths and lungs and even mechanically inject them into our bloodstreams, They cause sickness and death. We allow entrance of ungodly things into our eyes and ears. These are detrimental to our souls and cause spiritual death. Foolishness is the only excuse for this behavior.
     Every one of these things is found in the current societies on this earth and in the church. Jesus teaches the foremost requirement for heavenly entrance is to recognize our complete spiritual poverty. We must also understand that it proceeds from the heart of fallen man. Failure to identify and agree with these requirements will leave us spiritually destitute.
     If you recognize these symptoms of spiritual poverty in your life, Jesus is speaking to you: “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mark 1:15). The Apostle Paul said: “We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)” (II Corinthians 6:1,2).
     Now, this moment, receive the grace of God and let Him cleanse you of your spiritual destitution. Let Him enrich you with His Lordship. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us” (I John 1:9,10).
     Talk to God, right now, as you would to someone else who really cares for you. Tell Him you recognize your spiritual poverty. Acknowledge His rule and voluntarily submit to the Lordship of Jesus Christ. Accept Jesus as your Saviour Who died in your place. He died for your sin to redeem you from slavery to the world, the flesh and the devil. Only then will the kingdom of heaven be yours. Jesus has freed you from the power of the devil. You will conquer your own flesh by the power of the Holy Spirit within you. “I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway” (I Corinthians 9:26,27).
Spiritual Poverty Affects Others And Self
     We can classify evil thoughts proceeding from the heart of man into two categories. Some involve actions against others and some involve self.
     Actions against others: Murder is the taking of the life of another. Adulteries and fornications are sexual liberties contrary to the Word of God. Thefts involve taking the property of another. False witness and blasphemies take someone’s good name, credibility and reputation from them.
     Actions involving self: The Bible equates covetousness with idolatry and both involve desires for self. Wickedness is equated with hypocrisy and projects a false image of self to appear better than we are. Deceit is training self to trick others. Lasciviousness brings shame to self. Evil eye — envy — wants what others have for self. Pride exalts self. Foolishness is hurting self.
Man Created Perfect
     These evil actions that originate in the heart of man do not suggest that God created us imperfectly. God breathed into Adam’s nostrils the breath of life and His Holy Spirit and “man became a living soul.” (God’s word had already gone forth as the causative factor of creation — Genesis 1:1; Psalm 33:6; Hebrews 11:3; II Peter 3:5). The union of the life breath and Spirit of God with the body was the cause that produced the effect of the soul of man.
     Cause is greater in power and intelligence than the effect, and requires a response from what has been effected. Adam’s initial responses to the power and intelligence of God were fear, faith, fidelity, fellowship and fulfillment. Man was then completed and perfect in form (configuration in the likeness and image of God), fealty (constancy in duty to God) and fiat (commission to do God’s will).
Man’s Fall
     When the devil confronted Adam with his lesser power and intelligence, Adam chose to respond to him. When he did, he lost his righteous relationship with God and was incomplete. No longer body, soul and Holy Spirit, he was now body, soul and human spirit. The soul of man today continues its function to willingly respond to a greater power and intelligence. The body of man is the house for his spirit and soul, which can be distinguished but only divided by the Word of God (Hebrews 4:12). Jesus said: “And if a house be divided against itself, that house cannot stand” (Mark 3:25; Matthew 12:25; Luke 11:17). The gift of the Holy Spirit completes a Christian when they accept Jesus Christ. We are divided against ourselves when we engage in soulish activities and don’t respond to the Word of God and influence of the Holy Spirit. Divided, our house will fall. (The spirit and soul of the unsaved person agree in pursuit of sin, but they are already in a fallen state.)
Man’s Redemption
     When Jesus came, He redeemed us and removed us from the kingdom of darkness and placed us in the kingdom of light. Jesus has travailed for us to enable us to properly respond to God. He has cancelled the debt of sin against us and cleanses us from sin by the power of His blood. He has given us His Holy Spirit as His Gift that we might be made complete again. Our proper response is unsophisticated acceptance by our willful choice of His magnificent work for us.
     In John 8:44 Jesus clarified the question of spiritual paternity: “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.” Jesus was addressing those of Abraham’s seed who claimed Abraham as their father. In verse 39 He had told them: “... If ye were Abraham’s children, ye would do the works of Abraham.” In John 3:3 Jesus told Nicodemus: “... Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.” He again said in verse five: “... Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”
     Jesus did not say you need a new father to enter the kingdom of God. He said you must be born again. A child with a new father is the same child. His new father may be better, but the child is as good or bad as when he had the former father. However, when a person is born from their mother’s womb, they are a brand new baby. When we are spiritually born again, we are also an infant entering a new life experience. The born again spirit is a new creature in Christ, just as a baby is a new creature in the natural. A characteristic of the newborn baby and the born again child of God is the necessity to learn and grow and mature. We are dependent on parents and responsible mature adults who are placed in authority over us.
Man’s Need
     Man’s need is for a personal relationship with Jesus Christ as Saviour and Lord. Infilling with the Holy Spirit completes and perfects us. The sense of self-worthiness accompanying completeness becomes dynamic. The individual will recognize they are useful, valuable and precious to the God Who made them. God’s word assures us of acceptance in the Beloved (Ephesians 1:6) and that His love is immeasurable (Romans 8:38,39). Relationship to our Heavenly Father is sealed by sonship (Romans 8:14,19), adoption (Romans 8:15,23; 9:4; Galatians 4:5; Ephesians 1:5) and marriage (John 3:29; Revelation 19:7,9; 21:2,9; 22:17) into His family.
Man’s Substitution
     Man’s response to a greater power and intelligence continues to reflect his attempt to substitute something inferior to the God Who created him. The incomplete man institutes improvised imitation gods of individual imbecilic invention. Attempts at substitution dissatisfy, and they intensify efforts for satisfaction. This is reflected historically and individually. The acronym WARNS cautions of the hopeless cycle of this pattern of behavior:
     Worthiness
     Acceptability
     Relationships
     Needs
     Substitution
     This is a universal cycle found in addiction and comes from the same root cause, an unregenerate heart. Circumstances, situations and environmental influences may compound a felt lack of self-worth. As an individual becomes convinced of their own unworthiness, they persuade themselves they are unacceptable to others. This leads to the contemplation of relationships. The individual feels unworthy and that others will not accept them. Then they ration-alize that relationships with others will not meet their needs.
     The key question the individual asks is: What will meet my needs? Answers are always the same: alcohol, drugs, sex, power, money and fame, to the point of nausea. Indulgence in this substitutionary need will not satisfy the need. It accentuates unworthiness, starting the cycle again.
Churchianity

        Since writing this book in 1986, I have come to understand that “churchianity” is actually the institutional church. I’ve attempted to establish through my articles “God by the Spirit of Jesus Christ will build an assembly,” “The Spirit Of Antichrist,” “God’s Will And Purpose,” and “Women Keep Silence, or Don’t Lose Your Head, Please!” that the concept of the institutional church, as we know it today, has absolutely no legitimacy in God’s economy, plan, will and purpose for His ekklesia.
        The institutional church is a paganized, Romanized, pope-modeled, traditional, biblically illegal man-made institutional system which is part of the antichrist system, totally out of God’s will and purpose, practicing, perfecting and perpetuating unbiblical teachings, and attempting to integrate their ungodly activities into mainstream society by compromising the gospel of Jesus Christ so they’ll be accepted by that sinful society which translates into more money for them to keep their man-made brand of “church” alive and well-financed.
        By contrast the biblical home ekklesia of the New Testament is a model of Christian families meeting together in each others’ homes, as a family, to focus upon Jesus Christ. These meeting were a dynamically functioning organism that spiritually and factually represents the body of Jesus Christ and pursues God’s will and purpose as their reason for existence. Worship of Jesus is a natural expression of acknowledgement of His Presence in those meetings. These meetings are not, however, “worship meetings” and there was no great emphasis given to that single aspect of the biblical home meetings of the ekklesia. Each and every saint was the focus of the meeting, for the purpose of being the a local part of the universal body of Christ as a spiritual dynamic expressing the Father’s will and purpose. Biblical support for these statements are to be found in the articles I have mentioned.
        The theme of my article, “A Sinking Submarine” is the fact that the institutional church system is beyond repair and must simply be abandoned. The saints must begin to meet in biblical home meetings of local ekklesias according to scripture.

     The cults, occults and difficults contend in the religious substitutionary arena. “Churchianity” is one of the “difficults” and pronounced and spelled by its adherents as “Christianity.” It’s on the list with alcohol, drugs, sex, power, money, fame, cults and the occult, etc. The need is for Jesus Christ, but the substitution is “churchianity.”
     This pseudo religion of “churchianity” is filled with board members, pastors, elders, deacons, choir members, ushers, church workers, and Sunday school teachers. They increase their tithes, church attendance, church work, witnessing, Bible studying, prayers, and good deeds. These are all substitutionary activities for a personal relationship with Jesus Christ as Saviour and Lord. As with all substitutionary needs they will not satisfy, and increase the sense of unworthiness, unacceptability and non-viable relationships. This leads to increased activity in “churchianity.” This in turn leads to an increased sense of unworthiness, unacceptability and non-viable relationships, etc., etc.
Roots
     We root the basis of Christianity in a response to the love of God — fear, faith, fidelity, fellowship and fulfillment. This brings completion and perfection, in a configuration to the likeness and image of God (form), constancy in duty to God (fealty) and commission to do God’s will (fiat).
     “Churchianity” is rooted in a love to the response of self — unworthiness, unacceptability, non-viable relationships, unmet needs and substitutionary activities.
Soulish Desires
     “Churchians” seek soulish activities to satisfy self. Their minds, emotions and wills must be involved and judgment passed on the acceptability of the “soul food” dispensed. Is it intellectually appropriate? Are the emotions stimulated? Is the will pleased by considering the respectability of it? Priorities include prestigious location, leadership, and membership lists. Properly formatted, programmed and performed church ceremonies are also important.
     In “churchianity” the human spirit eats from the tree of knowledge of good and evil, not the tree of life. In this societal institution worthless, shameful and disgraceful thoughts are flourishing. This results in destructive, harmful and malignant influences and effects proceeding from the heart of man. When Jezebel and Absalom spirits manifest in “churchianity” it becomes a social, spiritual and sexual disaster.
Incomplete Salvation
     Repentance, faith and confession effect salvation, in the true biblical sense. Although repentance and faith may be present in an individual, they will not confess Christ as Lord and Saviour because of fear. They are afraid of making a mistake, or that they lack the ability to make a change, or that change may interfere with satisfaction of other needs of self. Thus “churchianity” becomes their religion. In other individuals repentance is present and confessed but faith in anything other than self is lacking. For them “churchianity” becomes a system of works. Others have faith and confess it, however, repentance is lacking as they are really quite pleased with self. “Churchianity” becomes an endless game of procrastination for this group. Fear, a “works” mentality, and procrastination are prevalent in the “churchianity” of today.
Incomplete Education
     The educational process for man usually follows this sequential track:
(A) First, facts exist independently of opinion, conjecture and theory. They represent the state of things in physical and spiritual reality. To experience truth we must agree with the facts of physical and spiritual reality without distortion or misrepresentation. Man is limited in his perception of physical and spiritual reality. God is not and must evidently be the source of all truth. God’s Word reveals His truth to us directly (which can open the way to further spiritual revelations) and through our conscience.
(B) Learning is exposure to facts and retaining them in memory. Learning ability is dependent upon:
     (1) Awareness: Recognizing, observing, and distinguishing facts.
     (2) Attitude:
          (a) Recognition of the need for facts.
          (b) Desire to use learned facts.
          (c) Confidence in the ability to use learned facts.
     (3) Application:
          (a) Practice, or conscious repetitive use of learned facts.
          (b) Skill, or non-conscious use of learned facts.
(C) Knowledge is retention of learned facts.
(D) Understanding is determining the meaning of facts.
(E) Wisdom is the ability to generate cause and effect from knowledge and understanding of facts.
     People may become aware of the fact of the greater power and intelligence of Jesus Christ and acknowledge it. However, this knowledge does not necessarily bring understanding or wisdom. They may be unwilling to become a disciple of Christ by making a commitment. They don’t want to change their lifestyle because they satisfy self with a display of knowledge.
Incomplete Maturation
     The body enters experiences through sensory organs to the soul of man (mind, emotions and will). The emotions and will may be a help or a hindrance to intellectual (mind) development in progressing to wisdom. Since soul and spirit are mutually inclusive (Hebrews 4:12), growth in this area is mutually dependent.
     In the daily growth process from babyhood (self-centeredness) to maturity (Saviour-consciousness) the factors that hinder, obstruct and delay maturity are well documented elsewhere. “Churchians,” bogged down in a state of postponed maturity in their souls and spirits, prefer to enchant each other. Their communal activities focus upon the response of self. Time plus experience and understanding attitudes by true disciples of Christ will provide an atmosphere for their growth. We must be careful to recognize their transparent attempts at manipulation, maneuvering and man made methods of motivation. When these grown-up “babies” gain control over others, a lot of damage is done. Those who are even less mature will suffer from the underlying confusion and pain that runs in their circles.
Improper Response To Salvation
     Sense knowledge responds to the process of salvation in varying ways:
(A) Rejection, ridicule and reviling as having no worth.
(B) Resistance, from pride and self-reliance, displaying itself in wrath.
(C) Relinquishing it by wasting it.
(D) Repaying it, by working for it, for fear of losing it if they don’t. This is the pattern followed in “works:”
     (1) Romance it. (Emphasized feelings). This soon becomes a
     (2) Ritual, and eventually a
     (3) Routine develops which becomes an established
     (4) Rut (the point of deemphasized feelings) leading to
     (5) Religious bondage to meaningless rituals and routines
(E) Recognizing the goodness (benefit, practical utility, value and desirability) of it, by welcoming it.
     “Churchianity” reflects elements of rejection, resistance, relinquishment and repayment (works). It fails to recognize the goodness of salvation. “Churchians” with their eyes and ears (body) have observed the Word and the power and the love of the Lord Jesus Christ. With their mind (soul) they have then intellectually acknowledged the truth of the Bible and the claims of Jesus. They have never (spiritually) recognized the benefit, practical utility, value and desirability of God’s salvation by welcoming it. Their goodness originates from self and is sufficient for them. Lack of understanding is unimportant in their circles. The exhibition of memorized knowledge (including Bible passages) is mistakenly considered wisdom and competition is intense to be on display.
Syncretism
     Popular in “churchianity” (and the cults and the occult) is syncretism. It is an attempt to harmonize, blend, combine or reconcile differing beliefs in religion, philosophy, etc. The results of this heresy are damaging to the cause of Christ. “Churchians” have determined self to be the reservoir of all knowledge. They contrive to unite the truth of scripture with the following areas:
(A) Superstition — any belief, action or practice inconsistent with known scriptural facts or rational thought.
(B) Sorcery — use of supernatural power to control others.
(C) Scientism — systemized knowledge derived from observations, study, application, etc., of natural facts. It is applied prescriptively instead of descriptively (true science).
(D) Self-justifying and self-exalting:
     (1) Doctrines — that which is taught.
     (2) Traditions — successional generational practices.
     (3) Ceremonies — formal behavior and acts.
     (4) Observances — honoring certain times, seasons or persons as having special spiritual significance or authority.
     (5) Rituals — a system of ceremonial acts and observances.
     (6) Customs — established habits.
     This situation is similar to the religious climate confronting Jesus. His hearers were well-informed concerning the Old Testament, but unsure as to the true significance of God’s message. Followers of “churchianity” are knowledgeable of the Old and New Testament. When they become true disciples of Jesus the biblical facts they have learned will add greatly to their knowledge, understanding and spiritual wisdom. They represent ripe fields for harvesting.
     In a summation, inappropriate responses to God will stop spiritual growth and can produce a pseudo religion practiced as “churchianity.” It has its roots in self. (Other effects — cults and the occult — are beyond the scope of this discussion). Inappropriate responses are expressed as (1) substitution, (2) intellectual fulfillment of soulish desires, (3) fear, (4) procrastination, (5) a “works” mentality, (6) incomplete educational processes, (7) spiritual babyhood, (8) improper reception of the knowledge of salvation, and (9) syncretism.
     “Churchianity” is not to be confused with false believers. “Churchians” are hypocrites, playacting and pretending. False believers are deceived and have skill in deceiving with trickery. They represent truth when it is false. We discuss false believers in Chapter 16.
     In the midst of all this negativity, however, there is a positive, namely a commitment to Jesus Christ by His church. Motivated by love, genuine Godly activities that “churchianity” has counterfeited are displayed daily. This is the overcoming remnant bride of Christ which I discuss in the book “The Overcoming Remnant Bride.”
     This poses theological questions that each must answer in his own heart. Have I simply attempted to ease my spiritual discomfort by changing spiritual fathers? Have I made an intellectual profession of faith in Jesus Christ? Am I truly changed by a born again experience? Jesus said in Matthew 7:20: “Wherefore by their fruits ye shall know them.” Your profession of faith, works or gifts won’t make you known. Your fruits will make you known.
     Justification (when God legally imputes righteousness to us) occurs upon acceptance of Jesus Christ as Saviour and Lord. That’s when God’s Holy Spirit takes up residence within. Sanctification (separation from evil, and setting apart for God) is a present-day progression in personal exertion. It weans our soul from self- to God-dependency. Fruit of sanctification is not instant. Fallow ground (the soul) must be broken up, furrowed, seed planted, fertilized and watered. A spiritual climate is important. The writer of Hebrews chides us: “Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Hebrews 10:25). With good nutrition, water, climate and growth the tree will appear. You must deal with those things that attack and destroy the tree. Pruning is necessary, and requires loving attention from God and Godly sources. When the fruit appears on the tree, many of these processes must be repeated. Corrective measures must be taken if there is no fruit or no good fruit.
     The Lordship of Jesus Christ is mandatory for growth of good spiritual fruit. “He that hath no rule over his own spirit is like a city that is broken down, and without walls” (Proverbs 25:28). This makes it clear it is our choice to rule over our own spirit and respond to God by submitting to His acknowledged rule.
     The alternative is an incomplete, imperfect life with evil thoughts proceeding from your heart. It is responding to the power and influence of the devil, whether or not we acknowledge or understood that fact. Man’s wayward direction, dilemma, and subsequent deliverance are clearly explained. The Apostle Paul explores our predicament in the book of Romans and he eloquently summarizes in chapters seven and eight.
     Do you know Jesus Christ as your personal Saviour and Lord? Do you recognize these destructive actions that proceed from the heart of fallen man? Then simply ask Him to come into your heart: “Dear Jesus, I invite You to come into my heart. I accept You as my Saviour, and as Lord of my life. I believe in my heart that You died for all my sins and that God raised You from the dead. Thank You for saving me and for Your Holy Spirit now residing in me Who will complete and perfect me. Please teach me to love others as you do. Amen.”
     Purpose in your heart now that you want to be a true disciple of Jesus Christ. Imitate Him in all that you do. In every thought, word and action, seek to please and glorify Him.
     The character of fallen man is worthless, shameful and disgraceful. Influences and effects of his thoughts are destructive, harmful and malignant. Murders, adulteries, fornications, thefts, false witness and blasphemies display spiritual poverty. Covetousness, wickedness, deceit, lasciviousness, evil eye, pride and foolishness proceed from his impoverished heart.
     Understanding of our terminal state of sin makes us eligible for admission to the kingdom of heaven. If you refuse to accept this spiritual truth and cannot find it in your prideful heart to accept Jesus you will not be blessed. Jesus did not say blessed are those who deny they are poor in spirit. He said “... Blessed are the poor in spirit: for their’s is the kingdom of heaven.” He infers you must be aware of your spiritual poverty and admit it. He then continues teaching in a logical sequence. He teaches us how to achieve the power, perfection and purity that come from serving God through the power of His Holy Spirit.

     Matthew 5:4:

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

They That Mourn
     “Mourn” pentheo, means to grieve and sorrow, especially for the dead. “Comfort” parakaleo, deals with the past, and with experiencing trials. Here it includes exhortation with warnings and counsel and urging pursuit of some course of conduct.
     Grief and sorrow will be felt because of guilt from the past. You must overcome a tendency to camp here and continue to wallow in a sea of guilt. We beat up on ourselves in an attempt to sooth our conscience and “pay” for those mistakes of the past.
     The Holy Spirit will comfort and exhort us, however. He will continue to urge development in spiritual growth. “And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God” (Luke 9:62).

     Matthew 5:5:

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

The Meek
     “Meek” praus or praos, here means calm, composed evenness of soul and spirit. This comes from dependency on God. Meekness is associated with self-control and humility. It results in absence of self-pride, self-assertion and self-interest because of lack of preoccupation with self. The power of God, not weakness, causes one to be gentle, mild and humble.
     Jesus invites us: “Come unto me, all ye that labor and are heavy laden, and I will give you rest. 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. For my yoke is easy, and my burden is light” (Matthew 11:28-30). Learn of Him: He was meek, with the power of God in His life. When you’re meek, Jesus declared, you’ll inherit the earth. “The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein” (Psalm 24:1), “For evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth” (Psalm 37:9). When you wait upon the Lord, placing your dependency upon Him, you’ll inherit the fullness, the goodness of the earth. The evildoers, those who do the evil that proceeds from the heart of man, shall be cut off.
     A review of the first three beatitudes reveals the foundational principles in these progressive teachings. Persistent application of these fundamentals will realize lifestyle transformations.
Changes In Heart Attitude
     “Blessed are the poor in spirit: for their’s is the kingdom of heaven.” You must recognize your complete spiritual inadequacy and poverty. When you acknowledge God’s rule and voluntarily submit to it, you are eligible for heavenly citizenship.
     “Blessed are they that mourn: for they shall be comforted.” Grief is followed by comfort and exhortation to pursue Godly conduct by God’s Holy Spirit.
     “Blessed are the meek: for they shall inherit the earth.” Dependency upon God, not self, establishes a new ruler of the human heart. Loss of self-pride, self-interest and self-assertion comes because of preoccupation with God instead of self. The abundance of the fullness of all of God’s provisions becomes available. That includes provisions here on this earth and for all of eternity.“But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:33).
     You will experience death of self. Jesus said: “Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal” (John 12:24,25). Evidence of the birth of a new creature that’s going to grow, develop and mature will be manifested.

     Matthew 5:6:

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

Hunger And Thirst
     “The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet” (Proverbs 27:7). To fill ourselves with the things of God requires denial of the junk food that produces evil thoughts. Then we must change our diet. Not everything is going to be sweet, but even the bitter things of God are sweet for the hungry soul. Hunger and thirst will develop because of a refreshed appetite. God has a vast assortment of edibles in His Word to stimulate the appetite and fill, fatten and satisfy the hungry soul.

     Matthew 5:7:

Blessed are the merciful: for they shall obtain mercy.

The Merciful
     “Mercy” eleeo, here, is active compassion and sympathy for the misery of others. It assumes need by the one receiving it, and adequate resources by the one who shows it. When self dies and the debris that proceeds from the human heart is gone, God will fill it with compassion and sympathy for the misery of others. This will flow back to you as you continue to meet the needs of others. Persist in being merciful, even to those you disagree with. God will continue to fill and satisfy you, and show mercy to you, even when you’re disagreeable.

     Matthew 5:8:

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

The Pure In Heart
     “Pure” is katharos, pure, cleansed, and now free from impure admixtures. Consistent infilling and outpouring of the things of God cleanse and purify of worldly debris. You are to crucify the evil thoughts that proceed from your human spirit. Don’t let them mix in with the purity of God’s Holy Spirit in your spiritual growth.
     We are to be decisive in “Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;” (II Corinthians 10:5). “He that hath no rule over his own spirit is like a city that is broken down, and without walls” (Proverbs 25:28).
     When you are cleansed, and pure, you will see God. “See” horao, here, shows the direction of thought to the object seen. With inward purity your thoughts turn toward God, in the direction of God. You will see his handiwork, His power, His kingdom, His glory, and His love in the lives of others. You will see God in members of your own congregation, and in other children of God not of your fold. And in brothers and sisters in the Lord of other denominations. If you are pure in heart, you’ll be looking for God, and you’ll see Him.
Growth Evidenced
     As a new creature in Christ you’ll have active compassion and sympathy. The ministry of Jesus will flow out of you from the inflow of God’s love, grace and wisdom.

     Matthew 5:9:

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

The Peacemakers
     “Peacemakers” eirenopoios, is from “peace” eirene. It describes harmonious relationships, with friendliness, freedom from molestation, order, and a sense of rest and contentment. It corresponds to the Hebrew word shalom which primarily signifies wholeness. Peacemakers “make” poieo — produce, create, cause — peace. “Children of God” is correctly translated “sons of God.” As sons of God, our maturity displays God’s character, influence and effect. “And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight” (Colossians 1:20-22).
     Consistent with the example of Jesus, His church is to reconcile those estranged and alienated from God. We must do this in the body of our flesh through death, the death of the old man, and must present them holy and unblameable and unreproveable in the Father’s sight.
     We have gone through seven areas of growth for a new creature perfected in Christ. What’s number eight, the number of new beginnings ... what can this new creature expect? How will those in the world, and some of those in the church world, respond to him?
     Jesus answers that question in verse 10.

     Matthew 5:10:

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

Persecution
     Expect to be persecuted, pursued and driven away.
     Matthew 5:11:

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

Men Shall Revile You
     They’re going to revile you. They will abuse, condemn, dishonor, humiliate and insult you. They will falsely declare all manner of evil against you.
     How are you supposed to respond to that?

     Matthew 5:12:

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

     “Exceeding glad” is one word in the original, agalliao. It means to leap much and be glad with jubilant exultation. We are to be radiantly cheerful and triumphantly jump with joy.
     Why? “... for great is your reward in heaven: ...” “Great” polus, many, also great in degree. A reward of great amplitude and of excellent quality. “... for so persecuted they the prophets which were before you.”
The Manifestation Of Growth
     In Luke 6:20, Jesus brings out other details: “And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for your’s is the kingdom of God.” Here Jesus does not qualify “poor” by limiting it to spiritual poverty. He uses it in the broad sense. “Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake” (Luke 6:21,22).
     Jesus said blessed are you when you’re poor, hungry, weep and men hate you. He does not mention meekness, merciful, pure in heart and peacemakers as He did in Matthew.
     In Matthew Jesus showed us progressive development in growth in goodness. In Luke He illustrates the manifestation, the result, the walk, of the attainment of progressive development in goodness.
     The world concludes that Christians are poor. Why? Because those things not mentioned in Luke specifically are incorporated into the broad meaning of the word “poor.”
     When Christians are meek (in the true sense of the word described above) the world says they’re poor. They have no self-interest, no aspiration to great things that require parading of egos. There is no desire to gain acknowledgment of some supposed superiority in an arbitrary area of self-achievement. The things of God hold their interest.
     The world misconstrues compassion and sympathy for the misery of others as a sign of weakness. When Christians are merciful, the world says they’re poor. Christians are considered naive and unsophisticated. The world says they’re poor when they’re pure in heart and attuned to God.
     As peacemakers, reaching people to present Christ to them, the world views Christians as poor. Struggling to bring the different churches into harmony with each other, the world says they are poor. Jesus said: “... Blessed be ye poor: for yours is the kingdom of God ...”
Woes Of The Wicked
     Jesus contrasts the results of the walk of the wicked in verses 24 through 26. “But woe unto you that are rich! for ye have received your consolation. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.”
Saved And In The Kingdom
     Matthew 5:3,10 bring out a spiritual reality. When we recognize our spiritual poverty or are persecuted for righteousness sake “... their’s is the kingdom of heaven.” Our heavenly citizenship is retained through the total human experience — from self-recognition of spiritual poverty to physical worldly persecution for righteousness. “Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?” (Romans 8:35).
Exertion Required
     Self-awareness of the evil thoughts proceeding from the human heart is also a tempting place to stay for continual remorse. We must try to continue progressing on the path of spiritual growth.
Fighting The Flesh
     Murders — If you are preoccupied with conquering hate and dislike of your brother, you won’t develop forgiveness.
     Adultery and Fornication — Continually resisting being pulled into participation of the pleasures of the world, you won’t develop discipline for what pleases God.
     Thefts — Contending with the tendency to steal on your taxes and biblical offerings, you won’t learn to give.
     False Witness — Battling the tongue about gossiping, you’ll fail to develop boldness to speak the truth of God, to those who desperately need it.
     Blasphemy — You’ll tolerate blasphemy and slander and not learn and teach the fear of God. One of the words in the New Testament applied to the fear of God is phobos. It means to have a wholesome fear of displeasing God, influencing disposition and attitude as a controlling motive. There is an element of terror in that fear, “For our God is a consuming fire” (Hebrews 12:29).
     Covetousness — Warring against your own greed will distract you from learning how to share your surplus.
     Wickedness — Contending against the active evil in your life will be an obstacle to practicing active love.
     Deceit — Deceit will come as you try to fight your own ever-increasing skill in deceiving others. Your trickery will grow at a time when you need to be learning how to present the simple gospel.
     Lasciviousness — Shameless conduct and absence of restraint will be predominant in your life. You should be bringing glory to God.
     Evil Eye — Wanting what others have, you won’t be satisfied with what God gives you.
     Pride — In attempting to suppress your arrogance toward others your pride will grow. You should be learning humility.
     Foolishness — Trying hard not to be foolish, unreasonable and stupid you won’t concentrate on learning God’s wisdom.
     Yes, you can stay there, in verse three, recognizing your spiritual poverty, and claiming for yourself “for their’s is the kingdom of heaven.” If you concentrate your efforts against the old man, you won’t grow. You’ll use your strength fighting the flesh instead of pursuing your goal of progressive development in goodness.
Dangers Of Non-Growth
     You’ll be saved, but in danger. The parable of the sower (Matthew, chapter 13; Mark, chapter 4; Luke, chapter 8) tells of four categories of people.
     The wayside — they hear the word of the kingdom and understand it not, lest they should believe and be saved. These people are lost and never saved.
     The stony ground — has he not root in himself but endures for a while: ... and in time of temptation, falls away. These people are saved, and in time of temptation fall away and depart into apostasy.
     Thorns — the cares of this world, the deceitfulness of riches and the lust of other things, and choked it ... and he becomes unfruitful, and brings no fruit to perfection. These people are saved, but preoccupied with themselves and the world. They never bear fruit in themselves or others.
     Good ground — these saved people bring forth fruit with patience, in an honest and good heart having heard the word, and keep it. They sacrifice themselves on the cross, and bear much fruit in themselves and in others.
     Yes, if you don’t grow past verse three, you’ll be in great danger because you’re somewhere between the stony ground and the thorns.
     In time of temptation you’ll depart into apostasy. Preoccupied with self and worldly things, you’ll never bear fruit in yourself or in others.
Resister Or Rejoicer?
      You must decide. Do you want to stay there, and always be a resister, attempting to restrain your own wickedness? Do you want to grow, and be a rejoicer, leaping with joy, anticipating rewards and wages?
Progressive Growth
     There are two more processes in this progression. Jesus said you’re the salt of the earth, and the light of the world.
Salt

     Matthew 5:13:

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 underfoot of men.

A Symbol
Salt is a symbol of the covenant between God and His people (Leviticus 2:13; Numbers 18:19; II Chronicles 13:5).
A Seasoning
     As a seasoning, salt is unique, distinctive and it stands out. As Christians we are to be unique, distinctive and stand out from the mass of unsaved humanity. “Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man” (Colossians 4:6).
A Preservative
     Leviticus 2:13 infers salt is a preservative. It’s in our canned and frozen foods, as a seasoning and a preservative. Salting meat was the only way to preserve it before refrigeration.
     What are Christians preserving? God’s laws, ordinances, statutes, commandments and precepts. His government, His wisdom, His morality, His holiness and His righteousness.
An Antiseptic
     Salt has been used as an antiseptic for years. As Christians we’re a strong unpleasant tasting antiseptic that makes the unsaved well and whole. We clean up the filth and rot in the human heart by liberal dosages of the Word of God.
Purifies And Heals
     Salt purifies and heals. Elisha purified bad water from death and barrenness (II Kings 2:19-22). As Christians, we are to have a purifying and healing effect on the world. We are the salt of the earth. Earth is that stuff that all humanity is made of.
A Body Of Salt
     The Christian body of Jesus Christ is salt ... a symbol of God’s covenant with us ... we’re seasoning, unique, distinctive, and we stand out. We’re God’s holy preservative, preserving the very character of God, and His characteristics. We’re medicine and antiseptic to the world, God’s cod-liver oil, God’s merthiolate. We purify and we heal ... we apply the blood of Jesus to sinful mankind. They are purified, washed clean, delivered from the captivity of satan and made whole by the blood of Jesus.
Balance Needed
     Salt has to be in balance. You can’t restore a loss of saltness. Luke 14:34 tells us: “... but if the salt have lost his savour, wherewith shall it be seasoned?” and in verse 35: “It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.” Scripture illustrates an excess of salt producing desolation, sterility and death (Deuteronomy 29:23; Judges 9:45; Jeremiah 17:6; Zephaniah 2:9).
     A lack of saltness makes salt worthless. An excess of salt produces desolation, sterility and death. We must be balanced Christians also. Pious saltiness produces desolation and sterility and the unsaved retain their spiritual death. A loss of saltness gets the same results.
     The phrase “lost his savour” in the original is one word, moraino. It means to make or be foolish and signifies to be insipid or weak. This is a literal meaning. The characteristics of the salt within us are good, and we would be foolish if we lost them.
     Jesus warns us not to lose our salt. We are to abide. In John 15, verses four through 16, in the King James Version, you’ll find the word “abide” nine times, “remain” twice, and “continue” once. It’s the same word in the original, meno. It means to remain, continue, dwell or stay. The text makes it clear that if you want the promises, power and purity of Jesus, you must remain, continue and stay with Jesus. He must dwell in you. Twelve times in thirteen verses Jesus uses meno. He that hath ears to hear, let him hear.
Light

     Matthew 5:14:

Ye are the light of the world. A city that is set on an hill cannot be hid.

     The word for “city” polis, means a city with walls. The walled city is flat on top of a hill or mountain. Exposed, elevated and enclosed, you cannot be clandestine, covert or concealed. You are designed to be seen.
     Jesus then brings the example a little closer to home in the next verse:

     Matthew 5:15:

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.

     A candle is intended to give light in a house. Even the unsaved of this world don’t light a candle and cover it so they can’t see the light.

     Matthew 5:16:

Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

A Witness To The Lost
     You’ll be persecuted, and men will revile you and say all manner of evil against you falsely. As you continue and remain and abide with Jesus in you, your salt will affect the lost. They’ll see your light, and your good works. Then they’ll come to the point where they will also glorify your Father which is in heaven. That’s why Jesus said to rejoice and be exceeding glad, for great is your reward in heaven. For so persecuted they the prophets which were before you. We have His Word because of the prophets, who were salt and light. Men were saved yesterday because of salt and light, and they are being saved today. Jesus is the same yesterday, today and forever.
     Is it worth it? “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal:” (II Corinthians 4:17,18).
God Working In Us
     Some additional comments on the verses covered:
     Matthew 5:3-5: “Blessed are the poor in spirit: for their’s is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth.” These verses show an experience of death of self — God working in you.
     Matthew 5:6: “Blessed are they which do hunger and thirst after righteousness: for they shall be filled.” This verse shows the feeding of the new man.
God Working Through Us
     Matthew 5:7-9: “Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God.” These verses show growth of the new man. It’s God working through you.
God Working In The Unsaved
     Matthew 5:10-12: “Blessed are they which are persecuted for righteousness’ sake: for their’s is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.” These verses show God working in the unsaved through you if you continue to be salt and light.
Growth Is Costly
     Progressive growth in goodness will result in loss of self-pride, our reputations and our lives. It will cost everything that it cost Jesus, but it will gain all that Jesus gave us.

Chapter Two

Fulfillment of the Law:
Matthew 5:17-20

Greatness of servanthood is demonstrated by Jesus’ obedience to God the Father in fulfilling the law by His sacrificial love for us.

Matthew 5:17:

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

The Commandment To Love
     Jesus explains His statement in other portions of scripture: “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” (Matthew 7:12). “And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these” (Mark 12:29-31). In Matthew 22:40 Jesus added to this powerful divine summary: “On these two commandments hang all the law and the prophets.”
     Jesus’ response to the scribe in Mark 12:33,34 clarifies His meaning: (The scribe speaking) “And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.”
     Jesus appeared to the disciples after His death, burial, and resurrection, “And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me” (Luke 24:44).
Love One Another
     “Owe no man any thing, but to love one another: for he that loveth another hath ful-filled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law” (Romans 13:8-10). “For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself” (Galatians 5:14). “Beloved, if God so loved us, we ought also to love one another” (I John 4:11). James calls it the royal law: “If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:” (James 2:8).
Love Endures

     Matthew 5:18:

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.

     Jesus equates His Word with the law in that it shall not pass away: “Heaven and earth shall pass away, but my words shall not pass away” (Matthew 24:35; Mark 13:31; Luke 21:33). As the fulfillment of the law — love — then we know that His love shall never pass away.
Provisions Under The Law
     Provisions under the law were complete and perfect. Failure was not due to a lack in the law, but in the heart of man.
     The justice of God — the use of authority and power to uphold what is good — provided man a way to deal with injustice by procedural remedies under the law. The actions usually followed this alliterated sequence:
     (1) Perception, or recognition, or cognizance
     (2) Petition, or request, or complaint
     (3) Punishment, or retaliation, or chastisement
     (4) Payment, or restitution, or compensation
     (5) Peace, or reconciliation, or calm
     (6) Propriety, or responsibility, or correctness
     (7) Perfection, or restoration, or conformity
     (8) Purity, or righteousness, or completeness
     The results of God’s provisions for us under the law: to bring us to a state of purity, or righteousness, or completeness. He used our sin to show our inability to do this on our own.
Purpose Of The Law

     Matthew 5:19:

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.

     God warns us not to add to His Word (Deuteronomy 4:2; 12:32). In Matthew 15:7-9 Jesus admonished the scribes and Pharisees about adding the traditions of men to the law. The scribes and Pharisees were also guilty of teaching the doctrines of men as commandments. (See also I Timothy 6:3-5; II John 9-11; I Corinthians 4:6; II Corinthians 11:3-5; 13-15). (False teachers: Matthew 5:19; 15:9; I Timothy 1:7; 4:1; 6:3-5 — II Timothy 4:3,4; Titus 1:10,11; II Peter 2:1-3).
     Initial behavior necessary to teach the commandments of Jesus is to learn and relate to them. We must keep them constantly fresh, alive and active to become part of our heart and soul. In every aspect of family life the Word of God is to fill our being. (Deuteronomy 6:6-9; 11:18-21). In today’s society, however, it’s constant TV, stereos in cars and homes and portable headphone radios, none of which teach God’s commandments. Today’s movies, TV and profane publications seduce the minds of men and women and youth with evangelistic fervor. The morals of humanity respond with destructive behavior and perversion to this secular fanaticism. The commandments of Jesus are not being done and taught.
     Childlike faith, trust, and obedience to our heavenly Father qualify us to be great in the kingdom of heaven. To become great we must humble ourselves (Matthew 18:1-4) and receive those who have humbled themselves, just as we received Jesus (Mark 9:33-37). We must be the least among the brethren and be a servant to them (Luke 9:46-48; Matthew 23:11,12). That’s how we become great ... and God will exalt us.
     Why is the law so important? The law has a sevenfold purpose:
     First, to instruct us in the knowledge of sin (Romans 3:20; 7:7,13).
     Second, to increase our experience of sin (Romans 5:20; 7:5,8; I Corinthians 15:56).
     Third, to indict us for our guilt of sin (Galatians 3:10-12,19).
     Fourth, to illustrate our inability to escape captivity to the law of sin and willfully perform righteously (Romans 7:15-25; Galatians 5:17-21; James 4:1,2; Jeremiah 17:9 — Matthew 15:19 — Mark 7:21-23).
     Fifth, to inform us of the indebtedness we have to Jesus for paying the penalty for our sin (Romans 3:23,24; 8:2; 9:30-33; 10:4; II Corinthians 3; Galatians 3:13,24,25,29; Ephesians 2:4-9; Philippians 3:3-9; Colossians 2; I Timothy 1:3-11; Hebrews 7:18,19; 8-10; James 2:10,11).
     Sixth, to initiate loving intimacy with one another and encourage forgiveness through the love of Christ within, instead of intimidation and judgment of one another by legalistic requirements of the law (see Chapter 12).
     Seventh, to identify with Israel, as a believing remnant, consecrated unto God (Romans 9:25-27; 10:12,13,19-21; 11:5-12,22,23,28; Galatians 3:23-29). (God’s remnant principle — Noah-man, animals, birds; Jeremiah 23:3; Amos 9:11,12 — Acts 15:14-17; Jeremiah 29:10 — Ezra 2:64-65).
     The results of the purpose of the law: for the saints to identify with Israel as a believing remnant consecrated to God.
     Jesus stressed the gravity of not breaking the commandments and the necessity of teaching them. However, we must remember that Jesus fulfilled the law (Matthew 5:17). Several transitory statements by Jesus establish His fulfillment of the law. We are to carry out the stated commandments of Jesus and teach them.
     “For all the prophets and the law prophesied until John” (Matthew 11:13; also Luke 16:16). This statement signaled the fact the law was destined to be fulfilled (Romans 8:3,4; 10:4; Ephesians 2:15, Colossians 2:13-15; I Timothy 1:5-11). John 13:34,35 states a new commandment by Jesus: “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.”
     Within the boundaries of love for God and man (Mark 12:29-31; Matthew 22:37-40) we are sovereign (royal–James 2:8) and free (liberty–James 1:25; 2:12; I Corinthians 9:19-22). We can express that love without limitations in thought, word or deed. John 14:15,21,23 stresses the reciprocity of love and fellowship between the Father, Jesus and believers who keep Jesus’ commandments.
     In John 15:10 we find a key transitional statement: “If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.” Jesus kept all the commandments that we were unable to keep, abiding in the Father’s love, thus fulfilling the law. (Ephesians 2:15; Hebrews 10:1,8,9 — Psalms 40:6-8; Hebrews 8:6 — Jeremiah 31:31-34; Hebrews 9:15; 12:24). In turn, Jesus has given His church commandments to keep, so we may continue to abide in His love. Continuing in verses 11 through 17, Jesus again stated His commandments to love one another and alluded to the Great Commission in verse 16 — see also Matthew 28:18-20; Mark 16:15; John 20:21, and Acts 10:42.
     “One another” allelon, the plural of allos, expresses a numerical difference of objects of similar character and denotes another of the same kind. We are also to have love toward all men (I Corinthians 16:14; I Thessalonians 3:12; Galatians 6:10; I Corinthians 13; Colossians 3:13,17).
     It is by loving one another that the love of God is perfected in us (I John 2:3,5; 4:12,16,17; Matthew 5:44-48; John 13:34,35; Colossians 3:14). Failure to love one another as Jesus commanded brands us as a liar, lacking truth and still in darkness (I John 2:4,9,11; II John 4,6; 9-11 refer I Timothy 6:3-5). I John 3:10,14,15,17,18 tell us that failure to love one another also marks us as a child of the devil (verse 10), abiding in death (verse 14), and a murderer lacking eternal life (verse 15). If we fail to help a needy brother, loving him in deed and in truth, (verses 17 and 18), we lack love and are not obeying the commandments of Jesus (I John 3:10-24).
     “For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself” (Galatians 5:14). “But if ye be led of the Spirit, ye are not under the law” (Galatians 5:18). “For as many as are led by the Spirit of God, they are the sons of God” (Romans 8:14). The fruits of the Spirit are listed and verse 23 says: “ ... against such there is no law.”
     Scripture is clear: Loving one another, displaying the fruits of the Spirit, you are not under the law. If you don’t love one another, you are serving the devil and his purposes and are obviously under the law. “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them” (Galatians 3:10). “For whosoever shall keep the whole law, and yet offending in one point, he is guilty of all” (James 2:10). Jesus has redeemed us from the curse of the law (Galatians 3:13; Colossians 2:13,14), and we are now under grace, (Romans 6:14). Not loving our brother, however, places us under the law, with its attendant curse and condemnation.
     Let him that has ears hear what the Word says about the foolish, petty asinine squabbles in the church of Jesus Christ. The result of this sown discord among the brethren is to place them back under the curse of the law of sin and death (Romans 8:2). This brings heightened awareness of (1) knowledge, (2) experience, (3) guilt, and (4) inability to escape from sin, with its accompanying condemnation. They should have been (5) expressing their indebtedness to Jesus for paying the penalty for their sin of (6) not initiating intimacy and forgiveness toward one another and (7) identifying with Israel as a truly believing remnant consecrated to God.
     The plan of God to make us rulers with Him used the vehicle of the provisions of the law. These provisions were to bring us to a point of purity, righteousness and completeness. God wisely used the instrumentality of our own sin to dramatize our lack of ability to successfully do so by our own efforts.
     Through the purposes of the law, God again used our own sin to show our need for Christ. Acceptance of His purity, righteousness, completeness, vicarious suffering and death promotes love, intimacy and forgiveness for each other among His disciples. With love for one another, we are identified, with Israel, as a believing remnant consecrated unto God.
     By the provisions and purposes of the law we became aware of our need for the love of God, as demonstrated by Jesus. Nothing in the law has been done away with. It is incorporated into the parameters of our love for God and man.
     The provisions and purposes of the law are included in God’s plan. We are to model ourselves in the image of Jesus so that we may rule with Him. We will be pure, righteous, completed saints, identified with Israel as a believing remnant. Then we shall see the final outworking of God’s grace. God will assimilate us into Him as His church, His body — as we resemble Him and become a part of Him, as His bride. We will discuss aspects of God’s grace in the next chapter.

     Matthew 5:20:

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.

Righteousness: Not Religious Formality
     The scribes were teachers of the law, qualified to teach in the synagogues. For them the law became a tool for them to exhibit all the good, moral values of God in an external activity of formality. However, inside they were without any true love and violated their own teachings. A religious sect, the Pharisees were also devoted to rigid observances of the written law to put on a show of pretended morality and virtue. They also conformed to the oral or traditional law obeyed by popular usage. Both the scribes and the Pharisees were highly hypocritical. Religious formalities, ceremonies, exercises and observances avail us nothing in God’s eyes (I Samuel 16:7; Proverbs 16:2).
The Word Produces Life And Love
     The Word of God must flood our lives, our souls and spirits. We are to live and teach His commandments. God will call us great and exalt us in His kingdom when we do. Humbling ourselves, receiving those who have humbled themselves, we must count ourselves as servants among the brethren. For countless thousands of men and women who have sought to find the will of God and purpose for their existence, there is great comfort in these words of Jesus.
     Jesus has given us a pattern for progressive growth in goodness. He has done the work: all we must do is believe, exercise rule over our human spirit, and invite God’s Holy Spirit into our hearts. As we submit to His acknowledged rule, crucify our old man and feed and nurture the new man we shall have life more abundantly here on this earth. As we continue to be salt and light, our living testimony will bring abundant and eternal life to many more.
     Jesus is the personification of love that endures throughout all of eternity. His teachings have released us from our burden of self-performance. We must learn to please and glorify God in all we think, say and do. Jesus has set us free from the bondage of denominations, religions and traditional teachings of men. We should reject things designed to bring us into bondage as Jesus rejected false teachings of the scribes, Pharisees and Sadducees.

Chapter Three

Forgiveness:
Matthew 5:21-26

God’s provisions help strengthen our human weaknesses and are explicit and available to help us in avoiding the penalty for not forgiving, hatred and sluggish Christianity.

     Matthew 5:21:

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” (Exodus 20:13; Deuteronomy 5:17) is the sixth commandment. The rest of the verse “... and whosoever shall kill shall be in danger of the judgment:” has more meaning than is apparent on the surface.
Legal Liability
     Jesus is referring to murder, the taking of human life by another. “Danger” is enochos, “liable to.” It is used in the legal sense of being liable to the penalty for a misdeed. Liability to the legal process could lead to being brought into a court of law. “Judgment” krisis, a legal judgment, inferred a tribunal (court of justice). This is by God’s provisions (Deuteronomy 16:18). Jesus talks about the place of judging, the court itself, and the pronouncement of punishment, the penalty from the court.
A Progression
     The three things being expressed in the statement that Jesus made are: (1) liability to the legal process (2) the court itself as the place of judgment and (3) the pronouncement of punishment, which is the penalty. He is implying the process, the place and the punishment. Jesus illustrates the progression from the process, to the place of judgment and finally, to the punishment, in the verses that follow.

     Matthew 5:22:

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.

The Process
     “Angry” orgizo, is from a root word suggesting a more settled condition of mind, frequently to take revenge. It’s lasting in its nature and is a more active emotion. They omit the phrase “without a cause” from many translations with comments showing it is not found in all manuscripts. We should omit it also. Our attempts to justify and rationalize anger at our brother is because we have a “cause.” Feeding your anger against your brother and determined to take revenge places you in danger of the judgment. This legal process could lead to your being brought into a court of law. The process server could knock on your door any day. At this point you are subject, or liable, only to the process, not to the place or the punishment of the court.
The Place
     “... and whosoever shall say to his brother, Raca, shall be in danger of the council: ...” “Raca” rhaka, is a word of utter contempt signifying empty-headed intellectually, someone who is mentally stupid. When you call someone stupid, you are now getting into deeper waters of trouble, legally. Now you are liable to the council, the sunedrion, which literally means “a sitting together” — an assembly. Specifically, it means the Sanhedrin, known as the Great Council of Jerusalem. It consisted of 71 members and their families, all more than 30 years of age and married. They included the high priest, elders and scribes. The Jews trace the origin of the Sanhedrin to Exodus 24:9 and Numbers 11:16,17. They abolished it in 70 A.D. with the destruction of Jerusalem. Ecclesiastical and civil causes considered more important came before this tribunal. Their authority extended even to the death penalty, if approved by Roman authorities. Having gone through the legal process and now in the place of judging — the court itself — you are in very deep water. Being liable to the sentence of the Sanhedrin court now places you in the position of being subject to the death penalty.
The Punishment
     “... but whosoever shall say, Thou fool, shall be in danger of hell fire.” The word for fool is moros and means stupid, foolish and morally worthless. A godless, moral reprobate, moros meant morally deficient. It was worse than rhaka, which said he was mentally stupid. When you have called your brother morally deficient, you have placed yourself in the position of being liable to hell itself. The word used for “hell” is geenna, from the Hebrew Ge-Hinnom, the valley of Tophet, a place in the Valley of Hinnom near Jerusalem. Waste was dumped there and fires were kept up to prevent pestilence. It was a place with which the people Jesus was addressing were familiar. They understood its implications as a place of eternal punishment.
     Jesus makes it clear that anger and murder place a person in a position of liability to the judicial process. This leads to the place of judgment and pronouncement of punishment.
     We shall return to this text after researching scriptures that show God’s provisions for our weaknesses in this area.
Cain And Abel
     Genesis, chapter 4, reveals that the first murderer was Cain. It’s clear from scripture that Cain was of the wicked one, and Abel, whom he killed, was righteous (I John 3:12; Matthew 23:35; Hebrews 11:4). In Genesis 4:11,12 God’s punishment for Cain was to further curse the earth so it would not yield its crops to him. He also condemned him to be an exile and a wanderer.
Spiritual Death
     Cain recognized the fullness of his punishment and realized he would be hid from God’s face, i.e., separated from God (Genesis 4:14). That’s symbolic of spiritual death, just as it was for Adam, his father. As a tiller of the ground, Cain recognized the law of sowing and reaping. He had sown murder, therefore, he knew he would reap murder, “... and it shall come to pass, that everyone that findeth me shall slay me.” It was Cain’s conscience that recognized his separation from God and his reaping of the murder he had sown. God had not mentioned these two things. Cain brought them up. God did, however, acknowledge it as a fact and “marked” Cain so that they would not kill him and he would have to live out his punishment.
     The first man and his first son born after the fall (Adam and Cain) were punished by spiritual death. They suffered separation from God and His provisions for them.
Physical Death
     God told Noah after the flood: “Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man” (Genesis 9:6). God’s judgment was now stated that murder is subject to punishment by physical death. This is confirmed throughout scripture.
Cities Of Refuge
     Murder was not always punished by death. God made provisions for accidental manslaughter by establishing cities of refuge (Exodus 21:12-14; Numbers 35:6-34; Deuteronomy 4:41-43). The distinction between the accidental and the premeditated murderer is stated in Deuteronomy 19:1-13. Joshua appointed the six cities of refuge in Joshua, chapter 20.
Symbology
     The meaning of the names of the cities of refuge is significant:
     Kedesh is from a root meaning to be (causative, make, pronounce or observe as) clean. It means a consecrated and holy place of refuge. This was a holy sanctuary to which the innocent manslayer could flee. He was cleansed of his crime and the punishment pronounced for it.
     Shechem means shoulder. It is that part of the neck between the shoulders as the place of burdens. Isaiah 9:6,7 applies this word to the government of Jesus Christ. This was a place of refuge to rest burdens, a place where God had the burden of rule.
     Kirjath-arba (city of Arba, the father of Anak from whom was descended the Anakim, the giants). It is (also called) hebron, from a root, to join, meaning company, association or alliance, signifying a place of fellowship.
     Bezer is from a root meaning to be isolated, an inaccessible place because of elevation or fortification. This was a strong, fortified place.
Ramoth is from a root meaning to rise, be lifted up, something high in value, and means a place of heights. This was a place of heights and lifting up in value.
     Golan is from a root meaning to strip, or reveal, as captives would be stripped, and implies exile. It signifies a place of captivity, a place of exiles. Golan seems to stress the act of being stripped and revealed and carried away as a captive, as well as the place of exile.
     The innocent manslayer had only to flee to one of these cities of refuge for protection. An overall view of the symbology of these cities of refuge, however, gives us great clarity of God’s provisions.
     Kedesh — A place for cleansing, holy to God, and consecrated, or set apart, unto Him.
     Shechem — A place for resting burdens, where God had the burden of rule. A person was released from his burden of self- and manmade rules and could let God take charge of his life.
     Hebron — A place of joining, association, and fellowship with God.
     Bezer — An inaccessible place, impossible for others to reach or enter, an isolated, strong, fortified place.
     Ramoth — A place where God lifted you up to the heights of His values.
     Golan — A place where we have been stripped, revealed and exiled into captivity.
     The sequences of the names in scripture are, symbolically, from a place of Godly consecration to man’s initial submission to God. Reversing them emphasizes man’s approach to God.
     We must first strip and reveal ourselves to God. He will not override our free will, command us to strip and reveal ourselves to Him. He won’t carry us away captive and exile us against our will. We enter, symbolically, into this holy sanctuary by submitting ourselves to God’s values, strength, fellowship and rule. Then He can cleanse us, consecrating us unto Himself.
     The sequence of the process, the place and the punishment are self-initiated for the accidental murderer.
     The person must:
     (1) Recognize what they have done. Failure to do so could have resulted in immediate loss of life at the hand of the avenger.
     (2) Run hastily for refuge. These places of asylum were found close to every region. The accidental murderer would not have to travel a long way.
     (3) Relate their story to the elders at the gate (as the representatives of the government and power of that city.)
     (4) Ready themselves for trial.
     (5) Reside in the city until the death of the high priest.
     (6) Remain in the city, as there was no protection from the avenger outside the city.
     (7) Return home after the death of the high priest.
Redemption
     God said in Genesis 9:6: “Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.” The high priest offered the blood of sacrificial animals year after year and atoned for the sins of the people. That blood represented the life of the sinner and the means by which atonement was made for his sins (Exodus 30:10; Leviticus 17:11).
     Jesus, however, shed His blood, once, for all. Upon His death, God made provision for us to be released from our sin and the punishment for our sin.
     The high priest prefigured by type the redemptive work of Jesus. Upon the death of the high priest the accidental murderer was released from his sin and punishment. The book of Hebrews explains the priesthood of Jesus. Selected readings are Hebrews 4:14; 7:23-28; 9:11,12; 10:11,12, 19-23.
Grace
     A type of the grace of God to come is portrayed here. Grace is contrasted with the law with which we were captive and could never attain real freedom. The grace of God gives us true freedom to choose to love Jesus and accept all His provisions (Romans 5:12-21; 7:4-6).
     We cannot discuss God’s grace without mentioning His character, His compassion and His conscience. These attributes balance the perspective of the fullness of His love, magnificence, and power. We will discuss them briefly (Exodus 34:5-7; Deuteronomy 7:8; Isaiah 33:22; Jeremiah 31:3; John 3:16).
     God’s character is love, subjectively caused by willful choice (thought). It is expressed throughout the Bible and the Living Word, Jesus (word). God’s love is unconditionally activated through the cross (deed). God freely expresses His divine love subjectively caused by His willful choice, and offers us His grace.
     The compassion of God is extended to us through His grace and His mercy. “Grace,” in the New Testament is charis, literally “graciousness,” from the root chairo, meaning to rejoice. In the Hebrew the word is chen, meaning subjectively, kindness, favor, or objectively, beauty.
     God’s conscience deals with good and evil using divine wisdom, judgment and justice. He considers our every thought, word and deed.
     We previously discussed man’s educational process which, hopefully, leads to wisdom. We defined wisdom as the ability to generate cause and effect from knowledge and understanding of facts. Man’s wisdom increases gradually, accumulates with time and eventually has a greater combined effect than individual facts. God is the sum of all wisdom and is not restricted to this definition. God uses supernatural revelation to give us a glimpse of His wisdom, i.e., His mind and counsel.
     God’s wisdom influences His judgment that is according to truth (Romans 2:2), deeds (Romans 2:6), and enlightened conscience (Romans 2:12-15). He is no respecter of persons (shows no prejudice) (Romans 2:11).
     God’s wisdom and judgment are the vehicles by which He decides justice. Justice is the use of authority and power to uphold what is good.
     God’s justice is exercised, executed and expressed through His deeds by a system of rewards (blessings) and punishments (curses), as noted throughout the Bible. God’s wisdom, judgment and justice are recorded in a formal statement — His Word, the Bible.
     God’s grace has many aspects. Seven of them are briefly presented here as they are frequently sequentially manifested:
     His attitude toward us — free unmerited favor. No works are necessary for God to view us favorably. Grace is contrasted explicitly and implicitly with debts, works and law (John 1:17 — II Corinthians 8:9; Romans 3:21-24; 4:4,16; 6:14,15; 11:6; Galatians 1:6,7; 5:4; Ephesians 1:3-7; 2:8-9 — verse nine “not of works” thus contrasting works with grace as the gift that saves; II Timothy 1:9; Titus 2:11).
     His action in us — supernatural influence on the human spirit effecting observable change in man’s natural life (Romans 15:15,16; I Corinthians 1:3-5; II Corinthians 1:12; 4:15; 8:1-9; Ephesians 3:2-7; I Peter 5:10).
     His activation of us — divine equipping, enabling and empowering for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ (Ephesians 4:7,12 — also Romans 1:5, 12:6a; I Corinthians 3:10; I Peter 4:10).
     His acknowledgment of our acceptance, application and thankful appreciation of His grace by further activation of us — giving us greater grace (John 1:16; Acts 4:33; Romans 6:17; II Corinthians 1:11; I Timothy 1:12,14; Hebrews 4:16; James 4:6, literally “a greater grace;” Proverbs 3:34; I Peter 5:5).
     His augmentation of us, enlarging, extending and expanding us as individuals (II Corinthians 9:8; Ephesians 4:7; II Peter 3:18).
     His addition of us, i.e., the process of joining us to the body to increase the corporate total (Acts 2:47; Romans 1:5-7; 5:15; 12:3-5; Galatians 2:9; Ephesians 1:1,2; 2:19-22; Titus 3:7).
     His assimilation of us — bringing us to a state of resembling Him and making the saints part of Himself (John 17:20-23; Colossians 3:14-17; II Thessalonians 1:12).
     Growth in grace is achieved by being in union with God and with man. “And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him” (Luke 2:40). This text speaks of the growth of Jesus as a young child. It’s comparable to the growth of His church body of born-again believers, individually and corporately. As a young child he became larger physically (grew). He was strengthened as He increased in vigor in spirit (waxed strong). He developed practical skills and a keen mind (wisdom), and the grace (charis) of God was upon him. In verses 46 and 47, the doctors (teachers of the Jewish religion), and all that heard Him were astonished (amazed) at his “understanding.” This is sunesis, reflective thought, suggesting quickness of comprehension preceding action, and answers (responses). “And Jesus increased in wisdom and stature, and in favour with God and man” (Luke 2:52). Jesus made progress in wisdom and maturity and in “favour” charis, grace, “with” sun, denotes union, God and man. The text does not say Jesus grew in wisdom and stature, and in grace with God. He attained wisdom, stature and grace as He remained in union with God and man. We must stay in union with humanity, saved and unsaved, to grow in proper scriptural balance.
Mercy
     God’s mercy displays His actions to those in distress. The death of His Son, Jesus Christ, exemplifies this (Titus 3:4-6). Mercy results in peace — the experience in the heart of man (John 3:16,17; Acts 10:36; Ephesians 2:13-17).
God’s Plan, Provisions and Purposes
     This composite of God’s attributes reveals the expression of His character of love. It exposes us to the extension of His compassion (grace, mercy and peace). We see that His conscience tempers His judgment with His wisdom in executing decisions of justice. When we discuss these attributes separately from the others, it leaves us with only a very small part of the truth of God’s fullness. This has led to many doctrinal and practical errors.
     A practical definition of sin becomes apparent here. Sin is anything contrary to the character, conscience and compassion of God.
     God’s plan to make us rulers with Him used the provisions of the law to bring us to a point of purity, righteousness, and completeness. He also used the instrumentality of our own sin to dramatize our lack of ability to successfully do so by our own efforts.
     Through the purposes of the law, God again used our sin to show our need for acceptance of Christ’s suffering and death for us. With love, intimacy and forgiveness for one another we are identified with Israel as a believing remnant consecrated unto God.
     By these provisions and purposes of the law God made us aware of our need for His love, as displayed by Jesus. No intents of the law have been done away with but they are to be incorporated into the boundaries of our love for God and man.
     We conclude that the aspects of the grace of God are incorporated in His plan for us, through the provisions and purposes of the law. Understanding of the law and the aspects of the grace of God gives mankind a plan, provisions and purposes. That is to model ourselves in the image of Jesus, the fulfillment of the law, so that we may rule with Him, as pure, right-eous completed saints. We will identify with Israel as a believing remnant, and God will assimilate us into Himself as His church, His body — as we resemble Him and become a part of Him.
Conscience
     A type of human conscience is prefigured here. The word for “conscience” in the New Testament is suneidesis, literally “to know with.” It means co-perception, or co-knowledge, implying knowledge to distinguish between good and evil, right and wrong, lawful and unlawful. Conscience prompts us to do that which is good, right and lawful. This function of conscience seeks to help us avoid feelings of guilt. When we do that which we know is evil, wrong or unlawful, guilt urges us to escape from God and His wrath.
     The Bible has much to say about conscience, and it’s clear that God did not create man with knowledge of good and evil. Only after disobeying God and eating of the tree of knowledge of good and evil did mankind become “wise” (Genesis 3:6). As a judge of good and evil, based on his own performance, man’s conscience was formed. Adams’ newly formed conscience immediately created guilt at having done wrong by eating of the forbidden fruit. Adam and Eve responded to that guilt by trying to hide themselves from the presence of the Lord God (Genesis 3:8). Mankind has been attempting to hide from God ever since.
     What he perceives as truth forms man’s conscience. Different kinds of truth are historical, scientific, spiritual and moral. The Word of God incorporates all truths. To experience truth we must agree with the facts of physical and spiritual reality.
     The unregenerate man rejects the spiritual and moral truths of the Bible. This is an attempt to escape and hide from the presence of the Lord God and His just wrath toward disobedience and sin. It’s an attempt to avoid guilt. He forms his conscience on what he perceives as facts of physical reality. He hides from the facts of spiritual reality. The disobedience, rebellion, pride and sin he sees as physical realities form his conscience. They reduce his behavior to what we know as “situational ethics.” What he sees others doing, he does. What he and others are doing is sin. As they see their sin as having no immediate consequences, their behavior and sin worsen (Ecclesiastes 8:11).
     The spoken Word of God constantly affects fallen man. God’s Word repels them and they try to avoid it. The Word of God, however, will affect human spirits until the time they sear their consciences. “The entrance of thy words giveth light; it giveth understanding unto the simple” (Psalms 119:130). Your quoted words of scripture, your light, affect those in darkness that are all around you. The controlling influence of the Word of God, and the action of the Holy Spirit, keeps mankind from total chaos.
     The regenerate, saved person gets saved because of the Word of God and the Holy Spirit. His conscience is modified and changed, making him a new creature. Continuing ministry of the Word and the Holy Spirit totally changes the conscience of man.
     A by-product of the function of the human conscience is a continuing feeling of guilt. That feeling of guilt and condemnation, by our conscience, causes us to run from God. Unsaved or saved, we don’t want to face God with our guilt and condemnation. We run from God to some supposed hiding place. We fail to come into agreement with the physical fact that there is no such hiding place. Only in the scriptural and spiritual truth of the Word of God do we find that place. That is part of the symbology of the cities of refuge. We have a place to run to, a place that God has provided for us. When we run, we are now running to God and His provisions for us, not from God.
Types
     The cities of refuge are a type of the death of Jesus Christ as High Priest, as payment for our sins. They are a type of the grace of God, contrasted with the law. They are a type of our conscience at work within us, reassuring us of our position in Christ.
     We are redeemed by the blood of Jesus, restored by God’s grace and reassured by our conscience of our position as kings, priests and prophets. This is prefigured by type in the cities of refuge. Revelation 1:6 and 5:10 tell us we are kings and priests (literally a kingdom of priests). I Peter 2:5 reveals we are a holy priesthood and 2:9 a royal priesthood. Ephesians 4:11-16 speaks of the character of the work of a prophet. Joel 2:28,29 and I Corinthians chapters 12-14 inform and instruct us of the gift of prophecy.
Kings
     As kings, we are to display our royalty. As imitators of Jesus we must follow His example. He said whoever will be chief among you must be a servant, and He has given us an example (Matthew 20:25-28; John 13:13-17). We display our royalty by our servanthood.
Priests
     As priests, we do the ministry of reconciliation (II Corinthians 5:18; Ephesians 2:16; Colossians 1:20).
Prophets
     A prophet declares the mind and counsel of God, including repentance, righteousness, and restoration, to all. That corresponds to the teaching, preaching and healing ministry of Jesus (Matthew 4:23; 9:35). Repentance is taught, righteousness is preached and restoration brings healing. The gift of prophecy declares edification, exhortation and comfort to the body of Christ (I Corinthians 14:3).
Anger
     You’ve made yourself liable for the process server to knock on your door if you’ve been actively and revengefully angry with your brother. If you’ve plunged into deeper waters by opening your mouth and calling him mentally deficient you’ve placed yourself in a position where you’re liable to the court itself. You’ve pronounced your own punishment if you’ve gotten in way over your head by not controlling your mouth and called him morally deficient.
Responsibility For Ignorance
     You may plead innocence based on ignorance, but Leviticus 5:17 tells us: “And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the Lord; though he wist it not, yet is he guilty, and shall bear his iniquity.” Ignorance does not excuse you of guilt and responsibility for your acts.
     That was under the law, and under grace we find the same facts. (Romans 1:18-23). Man is always claiming his ignorance of God’s laws, but can’t even fool himself. You’re guilty, responsible, and a murderer (I John 3:15), and by man shall your blood be shed. But another Man’s blood was shed by men, for your sake, in your place, for every sin you’ll ever commit.
Run To God
     God has made a provision for your ignorance and innocence.
     That provision is found in the typology of the cities of refuge. Like the accidental murderer who had the cities of refuge available to him, you also must:
     (1) Recognize what you’ve done, and repent.
     (2) Run hastily for refuge to the nearest prayer closet, a holy sanctuary consecrated, set apart, where you recognize God’s presence.
     (3) Relate your story to the Representative of the Government and Power of that heavenly city which hath foundations, whose builder and maker is God. “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:15,16). “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unright- eousness” (I John 1:9).
Repent
     Repent, have total faith in God’s Word, confess your sin to Him, and He will forgive and cleanse you. No trial, no residing and remaining in the city. No waiting for the death of the high priest as your permission to return home. God will release you from your place of captivity for exiles because you’ve been redeemed by the blood of Jesus and restored by His grace. Reassure your guilty and condemning conscience of your position in Christ Jesus. You are a king, priest and prophet. Strip off those fig leaves you’ve been hiding yourself with. Ask God to take you into captivity and request that exile into His sanctuary. Enter into the presence of God. Submit to His values, His strength, His fellowship, His rule and His cleansing.
Running From God
     The Bible equates anger and hatred with murder. God has made provisions to forgive us. We commit other sins that grieve the God Who created us. The redeeming blood of Jesus covers them and the grace of God will allow us to be restored. Our conscience continues to condemn us of guilt because we have not revealed and exposed our sins. We have not gone boldly unto the throne of grace that we may obtain mercy, and confessed our sins and been cleansed from all unrighteousness. Running from God, our conscience will continue to condemn us of guilt until we sear it. God did not intend his grace to be a covering for sin and guilt. We must reveal our sins to God by stripping off our fragile human coverings of rationalization or there will come a time when God will do that for us (Proverbs 28:13; Psalm 32; James 5:13-20; I John 1:5-10). It will be very public and our sin and guilt will be exposed to the church and to the world. “In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops” (Luke 12:1-3).
     If you don’t recognize your sin and repent and run to God, be assured God has recognized your sin. He’s been waiting for you. In His love He will not allow you to use His grace to continue to hide your sin. When He exposes your sin for all to see, you’ll know you’ve tried to take advantage of His grace. When all recognize your sin, you must submit to His captivity and His exile, and run to the cities of refuge. Submit to His values, strength, fellowship, rule and cleansing. Failure on your part to run to His sanctuary will not provide protection from the avenger of blood, the next of kin. You will be vulnerable to attacks. As you relate your sin to the heavenly Representative of God’s Power and Government and reside and remain in His sanctuary, remember that the Supreme Judge of heaven and earth has tried, sentenced and punished you. Jesus bore your punishment in His body, and shed His blood for you. You are forgiven, cleansed, redeemed and restored.
     How long must you stay? Until your conscience reassures you of your restoration. You are restored by the redeeming blood of Christ as king, priest and prophet. Leave that place of asylum and refuge and return to your own home. The avenger of blood must recognize your restoration. As the avenger, the next of kin, which includes brothers and sisters in Christ Jesus, His church must recognize God’s provisions for forgiveness. We are not to pick up stones of judgment, criticism and condemnation to hurl at our forgiven brother. If you’ve been staggering under the weight of the stones you’ve picked up to throw at your forgiven brother, recognize what you’ve done. Repent and run for refuge. God is waiting for you in that holy sanctuary, that consecrated set apart place.
Hatred
     Hatred is a dislike, hostility and bad feelings toward another. One of the New Testament words for “hatred” is miseo, conveying all we associate with hatred. It has another meaning, that of preferring one person to another, and of loving them less.
All Guilty
     The body of Christ is guilty of hatred. Godly preferences documented in the Bible are a matter of God’s sovereignty. However, human responsibilities are our concern. We have preferences and we love some less than others. Since hatred is a matter of preference and degree of our love for one another, we are all guilty of murder.
God’s Provisions
     Praise God for His loving provisions for our ignorance and prejudices! Now that we’ve recognized what we’ve been doing we have the cities of refuge to run to.
One Body
     When that other member of our body you prefer less and love less seeks your fellowship, prayers and ministry, recognize you prefer and love others more. Instead of running from the condemnation and guilt of your conscience, respond positively. Enter your prayer closet, a consecrated, holy place of sanctuary, stripped, bare and exposed to God. In your readiness to be His captive, enter voluntarily into that place of exile and submit to being lifted up to His values. Draw upon His strength, which comes through the loving unity of His body. Enter into fellowship with God, knowing that fellowship encompasses all His saints. Lay down the burden of human preference and submit to the rule of His government, wisdom and justice. Enter that consecrated holy place, and submit to the cleansing blood of His son Jesus. Exit that consecrated place, praising and thanking God for your redemption, restoration and reassurance of your conscience. Meet with your fellow king, priest and prophet and share your fellowship, prayers and ministry.
     Yes, that may be one from the “other” church, the “other” denomination, the “other” doctrine. Beloved, if they are in Christ Jesus, washed by His blood, following and abiding in Him, there is no “other.” It’s a different part of the same body of which you are a part.

     Matthew 5:23:

Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;

Your Brothers Anger
     Jesus is not talking about you in this passage. He’s talking about those who have made themselves liable to the process, the place of judgment and the pronouncement of punishment. They are liable because of how they feel about you. They are in danger of the penalty of hell for their feelings. You may say you love them even if they don’t love you and may pray for them twelve times a day. But you know they have ought against you. Not only do they avoid you, you avoid them because they’re avoiding you. Hatred is, in its more subtle form, loving someone less than others and preferring one person to another. So you are also guilty of hatred of your brother who hates you. It’s the same fig leaf, identical in detail. You must tear it off and start running. Jesus has been waiting in that consecrated, holy place of sanctuary. Submit to His values, strength, fellowship, rule and cleansing and be redeemed, restored and reassured.
     The point may arise that Jesus is talking about a brother, and he can’t go to hell if he’s saved — but he could if he’s a murderer. (I John 3:15; Revelation 21:8; 22:15).
Security In Covenant Justice
     In God’s economy, a covenant relationship always contains conditions. The use of the word “if” is abundantly sprinkled throughout the Old and New Testaments. The word “if” used in connection with God’s covenant promises signifies a condition that must be met to exercise certain rights. While a sincere Christian can be sure of their salvation, “ifs” or conditions involve exercise of free will by that individual. We can’t presuppose that God would override a person’s free will to impose His divine will. This violates the message and method of God’s dealings with mankind as stated in the Bible from Genesis to Revelation.
        Proponents of the thesis that you can’t lose your salvation would agree the phrases “once saved, always saved” and “unconditional eternal security” don’t mean much.
        We are all agreed on the basics of salvation, i.e., when a person is saved they have eternal life. There are no works to perform and maintain their secure position with God. Jesus paid for sin at the cross, we accept that payment and appropriate it by faith. God then views us as perfect and we are reconciled to Him as righteous because of the work of Jesus (Galatians 2:16; II Timothy 1:9,10; Titus 3:4,5).
        Eternal security proponents, however, extend the biblical meaning of salvation to include the speculative in that they say it’s sealed for eternity as a finished work. In their opinion, apostatizing and backsliding Christians have been predetermined to profess, not possess, salvation, accounting for their temporary, and sometimes permanent, departure from the body of true believers. This lopsided logic, however, fails to consider the process of salvation and man’s demonstrated instability in his relationships.
        The concept of eternal security violates a basic principle, i.e., that God can and will, violate the free will that He has given to mankind. Eternal security says that even though a person may have served God for many years and then depart into total and complete apostasy, sinning willfully, that they are still “saved.” What they are saying is that God no longer recognizes their free will choice to not serve God, to cease to believe in Him and to choose instead to pursue the pleasures of the flesh and to kill, steal and destroy at will with impunity. Somehow in their vain imaginations, God will override free will to continue to desire an evil lifestyle and will drag them, kicking and screaming in protest into heaven.
        The eternal security concept also reveals a lack of understanding of the Fathers heart, in my opinion. It’s useless to discuss this issue with them, because they insist that God’s love is all encompassing and is a totally unconditional love. This is another myth the institutional church has bought into. It should be obvious from scripture that God’s love is conditional if failure to love God can result in a lake of fire experience ...
     When Adam was presented with the greater power and intelligence of God, he responded with fear. This developed into faith toward God as he realized God’s character of love. Fidelity was established, and fellowship started that brought fulfillment to Adam and to God. Man was completed, with the Holy Spirit of God, in form, fealty and fiat.
     With the familiarity and comfort of continued faith, fidelity, fellowship and fulfillment Adam lost his “fear.” This is phobos, wholesome fear of displeasing God, influencing disposition and attitude as a controlling motive. When Adam responded to the power and intelligence of the devil, he lost his relationship with God and became incomplete. An act of Adams’ will did this.
     Scripture is consistent in describing this problem of man and God’s attitude toward it. Refer to Genesis 3:6 — compare with Genesis 2:16,17; Ezekiel 3:20; chapter 18; chapter 33 — compare with Deuteronomy 29:18-21; Malachi 3:6-18. In Matthew 24:10-13 (see also Mark 13:13; Luke 21:19), the word “offended” in verse 10 is skandalizo, to trap or snare. It’s from the word skandalon, a trap, a snare, translated in Revelation 2:14 as “stumblingblock.” Luke 9:62 — compare with Galatians 1:6; Luke 14:25-35 — compare with Matthew 5:13; 10:37-39, Mark 9:50; John 15:6, where branches have been incorrectly compared with works in I Corinthians 3:15 as being burned. The correct comparison of branches to branches is found in Romans 11:19-23 (see also Psalms 52:8; Jeremiah 11:16,17; 21:14) with a different message. See Romans 8:12-14; I Corinthians 15:1,2; Galatians 6:6-8; Colossians 1:21-23; II Thessalonians 2:3; I Timothy 1:18-20; 4:1; 6:9,10 — compare Proverbs 1:19; 10:16; II Timothy 2:11-13; 4:3-5; Hebrews 3:6 through 4:11; Hebrews 6:4-8; 10:26-39; 12:14-25; I Peter 1:3 through 2:3; II Peter 2:20-22; 3:17,18; I John 2:24-28; Revelation 3:5 — compare Psalm 69:28; Exodus 32:33; James 5:19,20; Jude 5.
     Hebrews 6:4-6, is explained by verses seven and eight. The entire passage is better understood by referencing the statements in the preceding passages. Place particular emphasis on the following verses: Hebrews 2:1,3; 3:1,12-15,18,19; 4:1,2,6,11; 5:9; 6:6 where “fall away” is parapipto, meaning to fall in one’s way, to fall beyond, amiss. “Renew” is anakainizo, to restore, to make new in the sense of different.
     (Note the difference in the phrase “fallen from” ekpipto, in Galatians 5:4, speaking of fallen from grace. Ekpipto means “to fall out of” and specifically, to be driven out of one’s course. Salvation is not an issue here. One can fall or be driven away from, grace, and later get back under grace).
     Hebrews states those who were once enlightened and participants of God’s gift, Holy Spirit and the Word of God and fall in their way, or fall beyond, cannot be made different again unto repentance. II Thessalonians 2:10-12 states that God will send a strong delusion to believe a lie to those who refuse to believe the truth, and that they are not saved, but damned.
     Continuing in Hebrews 6, and emphasizing verses 11,12,15,18-20 reveals the intent of the text. Matthew 10:38 uses the word “followeth” akoloutheo, to be in the same way with, i.e., to accompany, one going in the same way, expressing union and likeness. “It is used 77 times in the Gospels, of following Christ.”–Vines Expository Dictionary.
     Other verses used to prove the position that a person can’t “lose” their salvation are quoted with hidden assumptions. Some of these are that a person has come to Christ, is still in Christ, still loves God and is continuing to follow His plan, and so on. They cannot apply legalistic deductions universally and indiscriminately. There is no uniformity of fear, faith, fidelity, fellowship and fulfillment among individuals. The brilliant, but heated, arguments in defense of this position state their thesis. Then they build the case around the thesis as the bedrock of logic. This is arguing in a circle.
     We cannot assume that salvation and gifts are the same thing. In the Old Testament, the words for salvation, saved and saviour refer to God’s deliverance, rescue, aid, safety, and preservation from danger, suffering, threats, etc. In the New Testament, the word soter, a saviour, deliverer, preserver gave us the verb sozo, to save, deliver or protect, and the noun soteria, rescue, safety, salvation or saved.
     God, in His love, grace, mercy and wisdom, has made every provision for fallen man to rescue himself from his dilemma. Participating in the process of salvation is man’s choice, by his free will. Salvation, as a process, is of God (Exodus 15:2; Psalms 62:1,2; Titus 2:11); is our strength (Psalms 18:2; Luke 1:69, “horn” symbolizing strength); is our clothing (Psalm 132:16; Isaiah 61:10; II Chronicles 6:41); and we are beautified by it (Psalm 149:4). We are to work out our own salvation with fear and trembling, i.e., complete our salvation with conscientious effort directed toward not displeasing God. God (Spirit) is working in you to cause you to want to do His will (soul) and to do, i.e., work (body) His good pleasure (in you) (Philippians 2:12,13).
     Acts 9:2; 16:17; 18:25,26; 19:9,23; 22:4; 24:14,22 speak of the “way” of the Lord. “Way” is hodos, a natural path, road or way, by implication a progress — the route or distance — figuratively, a mode or means. It is used metaphorically of a course of conduct, a means, not an end.
     Acts 2:47 is corrected in other translations to “who were being saved.” Romans 5:10 in other translations states that we have been, or are, reconciled, and “(we) shall be saved.” I Corinthians 1:18 and II Corinthians 2:15 are translated “who are being saved.” Our salvation will not be a total reality to us until we experience Revelation 12:10: “And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.” “Now” arti denotes strictly present time, just now, this moment, in contrast to the past or future. “Come” is ginomai to become, or cause to be.
     In the New Testament there is the gift of Jesus (John 4:10; II Corinthians 9:15); the Holy Spirit (Acts 2:38; 8:20; 10:45; 11:17; Matthew 7:11; Luke 11:13; Hebrews 2:4; 6:4); eternal life (Romans 5:15,16; 6:23); righteousness (Romans 5:17); justification (Romans 5:18); spiritual gifts (Romans 1:11; 12:6-8; I Corinthians 12; Ephesians 4:8; I Peter 4:10,11); and grace (Ephesians 2:8). Verse nine of this text states “Not of works,...” thus contrasting works with grace as the gift that saves. Psalms 144:10 states “It is he that giveth salvation unto kings: who delivereth David his servant from the hurtful sword.” The word for salvation is, correctly, in other translations “victory” or “rescue,” in context with the Psalm.
     Salvation is a process, not a gift. By the gifts of God’s grace we are justified by (the blood of) Jesus, righteousness is imputed to us, we have eternal life, and the Holy Spirit (and His spiritual gifts) deliver, protect, and rescue us. There is no “gift” of salvation that cannot be wrested from us. The process includes, besides justification (spirit), the sanctification process (soul) and ultimately, glorification (body).
     They advance the thesis that upon sinning, the believer may lose his fellowship with God, but not his saved relationship to God (until they invoke I John 1:9). Koinonia, the Greek word for “fellowship” includes (1) partnership, i.e., communion, common sharing (2) social intimacy, interchange and communication and (3) financial help, i.e., monetary benefit, charity or generosity. (Sharing, socializing and supporting). When you no longer share in partnership, put an end to socializing and stop financial support you have nothing left. You have lost your relationship. The thesis is a contradiction of words and invalid.
     It’s true that under grace “the gifts and callings of God are without repentance.” However, we must realize we have not always been under grace, and grace will some day cease, and the judgment of God will prevail. The Lord departed from Samson (Judges 16:20), the Spirit of the Lord departed from Saul (I Samuel 16:14), and David prayed that God “take not thy Holy Spirit from me” (Psalm 51:11). The parable of the talents (Matthew 25:14-30) may be compared with the usage of the spiritual gifts of an individual when their day of grace ends. When the spiritual gifts are taken, the Possessor of those gifts will also depart. The Spirit of God is not duty bound to continue to dwell in a temple that is attempting to hide His gifts. A believer who fails to abide and follow Jesus, expressing his union and likeness to Jesus, is not using his gift and is burying his talent.
     We get discouraged in soul and body from daily conflict with sin, self, society, sensuality and satan. Hindered by feelings, we fail to use the supernatural strengthening of the work of the cross. Our sense knowledge continues to produce the same feelings of unrighteousness, sinfulness and guilt as an unsaved sinner. Sources of our daily conflict have not changed, but we must identify the cause, and redirect the struggle. This thesis was presented to absolve our guilty conscience and make us feel better about our failure to exercise scriptural faith.
     It is difficult for our condemning flesh to accept by faith the blood of Jesus, i.e., His death, as a legal reality that redeemed us and imputes righteousness to us. We also fail to accept by faith the grace of God as a loving, lifting and lavish reality that restores us and by which our sins are remitted. Particularly difficult to accept by faith is our conscience as a lasting reality that reassures us of the removal of our guilt.
     Zealous to reassure the troubled flesh and minds of the saints of God, statements that go beyond biblical assurance, and conflict with the statements of Jesus have been offered as “doctrine.” In an attempt to de-emphasize “works,” human responsibility has been glossed over and memorized scriptures have been eloquently quoted proving again that “the letter killeth, but the spirit giveth life” (II Corinthians 3:6).
     Well-intentioned teachers, full of the love of Jesus, have presented the loving character of God, and the grace, mercy and peace of His compassion, epitomized in the body of His flesh, i.e., Jesus. Neglecting the wisdom, the judgment and the justice of God’s conscience, as it affects the saints of God, they soothe the flesh and conscience of the body of Christ. They are lulling the saints into righteous inactivity (which eventually becomes unrighteous activity) by false biblical guarantees.
     We cannot, however, continue to have God’s power without His commandments, His promises without our cooperation, His provisions without cost, His purity without cleansing, His peace without captivity through surrender, His presence without communication, or His protection without commitment.
     As we progress in the educational process discussed in Chapter One, awareness of self-worth in Christ and of God’s attributes (His character, compassion and conscience) activates our hope, raising our faith level. Continual willful effort to understand God’s attributes brings wisdom in understanding His judgments and justice. This is a part of the process of salvation that draws us closer to God and farther away from the world’s system, and is also a part of the process of sanctification.
     Participation in the provisions of God’s grace, and faithful, continuous involvement in the salvation process comprises progressive sanctification. Good “works” result from this process and may be a contributing, but are not a causative, factor.
     Willful intimate fellowship with God — the object of our faith — produces experiential trust to become obedient and dependent with total faith in Him.
     Salvation is a process provided by a loving, compassionate God Who extends His grace and mercy to bring peace and completeness to restore fallen man to a covenant relationship with his Creator. As man agreeably responds, the creation will be restored to purity, the creature to perfection, the covenants to purpose, the commandments to performance and power in our lives and all that has been corrupted to the promises of God. God’s wisdom precludes placing such a process in the power of man to possess or “lose.”
     Man’s rebellious response to God’s invitation to restore His covenant relationship provokes God’s conscience and His wisdom and judgment will exercise justice. When God’s sovereignty is emphasized and human responsibility minimized, their proper balance and stability in scripture are misrepresented. Man will then attempt to bypass God’s provisions to equip, enable and empower him to willfully complete his own salvation. Spiritual weakening of man’s urgency in seeking the kingdom and righteousness of God will eternally secure his damnation.

     Matthew 5:24:

Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

Be Reconciled
     “Reconciled” is diallasso, and it means to be changed throughout, to effect a change. In cases of mutual hostility, it’s yielding to mutual concession. In other words you’ve both got to let go of your feelings, adjust the situation and bring the relationship into harmony. Go and be a king, priest and prophet to the brother that has ought against thee. Display the servanthood of Jesus Christ, do the ministry of reconciliation and declare the Word of God to him. Help your brother to run to Jesus, to that place of asylum and refuge.
     Yes, that includes those other denominations, and the brothers and sisters in them you’ve been talking about, and that have been talking about you.
Forgive
     “He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends” (Proverbs 17:9). “And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses” (Mark 11:25,26). Jesus has given the brother that has ought against thee instructions and He’s given instructions if ye have ought against any. That is Christ-like, anything less than that is not.

     Matthew 5:25:

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.

Seek Love
     There it is again: (1) the process “... whiles thou art in the way with him; ...” (2) the place “... deliver thee to the judge, ...” and (3) the punishment “... and thou be cast into prison.”

     Matthew 5:26:

Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

     “Uttermost” eschatos, means the last, most distant and extreme. Jesus is explicit on this point: don’t allow your brother to put himself into a position where he is liable to the process that leads to the place of punishment and to a pronouncement of punishment, which can lead him straight to hell itself. And don’t allow yourself to get caught up in the trap. Paul states the case very strongly in I Corinthians 6:1-8.
     Cover and forgive an offense and you seek love. God is love, and Jesus is the fulfillment of the law, which is love, and you can be like Jesus. God has arranged for you to run to Him. All you have to do is recognize a fig leaf when you see it (if you want to rule over your own human spirit).

Chapter Four

Fleshly Weaknesses:
Matthew 5:27-30

Responsibility for guilt for sin in thoughts and words as well as our deeds is revealed.

     Matthew 5:27:

Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

Adultery Forbidden
     This is the seventh commandment from Exodus 20:14 (also Deuteronomy 5:18).

     Matthew 5:28:

But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

     We’ve already brought out that the word “looketh” is not a casual glance but infers special contemplation. This statement by Jesus defines adultery as proceeding from the fallen human spirit and those lacking spiritual self-rule.
Eliminate Sin At Its Source
     In verses 29 and 30 Jesus admonishes us to eliminate the root, the cause of the desire for adultery. This has spiritual and physical applications. “But every man is tempted, when he is drawn away of his own lust, and enticed” (James 1:14).

     Matthew 5:29,30:

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. 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.

     Jesus classifies the foot as an offender also (Matthew 18:7-9; Mark 9:34-47). The hand, the foot and the eye are offenders that can cause us, and others, to stumble. With the hand we do, with the foot we go, and with the eye we see. We do things, go to things, and see things that are an offense to others and to ourselves.
Dedication, Not Mutilation
     Is Jesus teaching self-mutilation to keep from sinning? No more than Paul taught self-destruction (Romans 6:3,11; 12:1; Colossians 3:5). Paul restates what Jesus said about eliminating the cause of our adultery: “Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God” (Romans 6:13).
Following Jesus
     In making an honest attempt to follow the teachings of Jesus as His disciple as outlined so far in chapter five of Matthew, effort must accompany your thoughts. You must continue to work on crucifying the old man so God can do a work in you. Feeding the new man, you will become aware of his growth and God working through you. Persecution and criticism by men saying all manner of evil against you falsely will prepare you to rejoice. God will work in the unsaved around you, through you, as you continue to be salt and light.
Count The Cost
     It will cost you something, and you’ll gain more of those qualities that are really important — those things that Jesus has gained for us. You’ll quit preaching the law to people, saved and unsaved. Instead, you’ll practice love, reconciling and forgiving, and reaching out to others. Members that you once yielded to sin will be presented as a living sacrifice, holy, acceptable unto God, which is your reasonable service.
Dying To Self
     What Jesus preached is not theory. He lived it, so it’s not just beautiful words for the believer today. As Jesus did, we are to live it, and we are to die for it. We are to die for each other, as Jesus died for us. We are to rid ourselves of our opinions, doctrines, customs, and denominational differences and concentrate on Jesus and imitate Him as much as we can. Occupied with the pursuit of Jesus, we won’t have the time or desire to criticize each other. It’s up to each of us to become like Jesus. “He that hath no rule over his own spirit is like a city that is broken down, and without walls” (Proverbs 25:28). James reminds us of that unwieldy member, the tongue “... If any man offend not in word, the same is a perfect man, and able also to bridle the whole body” (James 3:2).

Chapter Five

Family Divisions:
Matthew 5:31,32

Adultery and divorce and the foundational value of marriage are examined in the light of scripture.

     Matthew 5:31,32:

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

        Divorce during Old Testament times was a common practice. It’s mentioned in Leviticus 21:7,14; 22:13, Numbers 30.9 and Deuteronomy 22:29.
        In Hebrew divorces the dowry was an important financial instrument because of its significance in the marriage.
        The International Standard Bible Encyclopedia says this about a dowry:
        “In all Hebrew marriages, the dowry held an important place. The dowry sealed the betrothal. It took several forms. The bridegroom presented gifts to the bride. There was the mohar, “dowry” as distinguished from matttan, “gifts to the members of the family” (compare Genesis 24:22,53; Genesis 34:12). The price paid to the father or brothers of the bride was probably a survival of the early custom of purchasing wives (Genesis 34:12; Exodus 22:17; 1 Samuel 18:25; compare Ruth 4:10; Hosea 3:2). There was frequently much negotiation and bargaining as to size of dowry (Genesis 34:12). The dowry would generally be according to the wealth and standing of the bride (compare 1 Samuel 18:23). It might consist of money, jewelry or other valuable effects; sometimes, of service rendered, as in the case of Jacob (Genesis 29:18); deeds of valor might be accepted in place of dowry (Joshua 15:16; 1 Samuel 18:25; Judges 1:12). Occasionally a bride received a dowry from her father; sometimes in the shape of land (Judges 1:15), and of cities (1 Kings 9:16). In later Jewish history a written marriage contract definitely arranged for the nature and size of the dowry.”
        Technically, a dowry came from the bride’s father to the couple being married. However a bride-price was paid by the man to the father of his intended bride.
        This dowry, or bride-price was a significant factor in a marriage in Hebrew history. This asset was the property of the wife. As such, it provided financial security to her in the event the marriage didn’t work out. It was also a deterrent to the husband, because he would have invested this asset into the marriage as a matter of mutual benefit and if he divorced his wife, he would have to then return the dowry/bride-price to his wife. The exception to this was if she was guilty of breaking the marriage covenant, usually because of sexual infidelity. The right to divorce was exclusively the husband’s privilege. This gradually changed over a period of time, however, it was hardly an equitable situation for women.
        For all practical purposes a woman was practically forced to marry someone. Either that, or spend the rest of her life in her father’s house. The use of the dowry and/or bride-price put some limitations upon whimsical decisions by the husband to end the marriage.
        There are important considerations involved in marriages in the Old Testament. We read in Exodus:
        Exodus 21:7-11:
        7 And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.
        8 If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her.
        9 And if he have betrothed her unto his son, he shall deal with her after the manner of daughters.
        10 If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish.
        11 And if he do not these three unto her, then shall she go out free without money.
        This portion of scripture deals with a slave who becomes a wife. Verse 10 is important because it clearly defines that she is to have adequate and satisfactory food, raiment and her duty of marriage. Later rabbis throughout the history of Israel realized that if is true for a slave wife then it surely must apply to a free wife. In addition they determined that it should apply to the husband also. That this is so, is demonstrated by God Himself in His dealings with Israel.
        On the basis of this logic, they made it a standard requirement for not only the wife, but also the husband, to be responsible in providing food, clothing and sexual relations to each other.
        It was agreed that the man would provide the food and clothing to his wife and that she would do her share by cooking and preparing the food and also making the clothing from the materials that her husband gave her. Each partner in a marriage was legally bound by the terms of the marriage covenant, or contract. Failure on the part of either husband or wife to provide food, clothing and sexual relationships to the other was understood to be grounds for divorce.
        In Exodus 20 and Deuteronomy 5 the Ten Commandments tell us that we are not to commit adultery. Leviticus tells us that adultery is a death penalty sin.
        Leviticus 20:10:
        10 And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, the adulterer and the adulteress shall surely be put to death.
        Food and clothing were relegated to the category of material support, while sexual relations and sexual faithfulness within the marriage were classified as emotional support, i.e., love.
        Divorce was a relatively simple matter for a Hebrew husband. All he had to do was to tell his spouse that she was no longer his wife and then put her away. This was a legal practice they had learned from the surrounding nations and appeared to be accepted by all.
        Besides being inequitable it added injury to insult for the wife because if the wife subsequently remarried and raised another family there was nothing to prevent her first husband coming back into her life years later and reclaiming her as his wife.
        To bring some measure of relief to the situation new legislation pertaining to this issue was announced by Moses acting as intercessor for God. In Deuteronomy we read:
        Deuteronomy 24:1-4:
        1 When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.
        2 And when she is departed out of his house, she may go and be another man’s wife.
        3 And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife;
        4 Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the Lord: and thou shalt not cause the land to sin, which the Lord thy God giveth thee for an inheritance.
        Excerpts from the Jamieson, Fausett and Brown Commentary on Deuteronomy 24:1-4:
        “1-4. When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes—It appears that the practice of divorces was at this early period very prevalent amongst the Israelites, who had in all probability become familiar with it in Egypt [LANE]. The usage, being too deep-rooted to be soon or easily abolished, was tolerated by Moses (Mt 19:8). But it was accompanied under the law with two conditions, which were calculated greatly to prevent the evils incident to the permitted system; namely: (1) The act of divorcement was to be certified on a written document, the preparation of which, with legal formality, would afford time for reflection and repentance; and (2) In the event of the divorced wife being married to another husband, she could not, on the termination of that second marriage, be restored to her first husband, however desirous he might be to receive her.”
        By adding these requirements this allowed a “cooling off” period for the irate husband who had decided to put away his wife. It also assured the wife the she had legal confirmation that she was now divorced from her husband.
        From studying marriage and divorce documents that date back many centuries, scholars have been able to determine that the divorce certificate required also had a simple statement that read something like “You are now free to marry another man.” This is a requirement that has been incorporated into divorce certificates issued under rabbinic law for many centuries.
        This divorce certificate established that a woman was now divorced and was free to marry another man. This eliminated the first husband coming back into her life at some later date and reclaiming her as his wife. It also eliminated a monetarily motivated reason to marry the same woman twice. If the wife had been found to be guilty of a matter of indecency, then she would have forfeited the dowry she had brought into the marriage. Her husband would keep it. Suppose that she subsequently remarried and brought another dowry into that second marriage, and that marriage also failed, due to no fault of her own, or her husband died, then she would now be single again and with her dowry. If the first husband were financially motivated, then he could have remarried her and now he would have two dowries from the same woman. This possibility was eliminated by the requirements stated in the scripture quoted.
        Confirmation of these three items of food, clothing, love/sex of Exodus 21:10, and also marital fidelity can be seen by how God Himself recognized these necessities for a happy and wholesome marriage. Both Ezekiel and Hosea mention the food and clothing given to Israel and how she squandered them on her lovers rather than contribute effort to the marriage between her and God.
        For those who think the allegory is carried too far as there is no sexual relationships involved in God’s relationship with Israel I would ask, “What does sexual intercourse represent in marriage between husband and wife?” Remember we are classifying these four requirements of food, clothing, conjugal rights and marital fidelity into two broad categories: material support and emotional support. The first requirement for a sexual relationship is for each party to be in each others presence, with hearts full of love towards each other and a desire to please and promote the welfare of the other person. If you don’t understand that then I recommend you read Song of Solomon.
        Ezekiel 16:10-19:
        10 I clothed thee also with broidered work, and shod thee with badgers’ skin, and I girded thee about with fine linen, and I covered thee with silk.
        11 I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.
        12 And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head.
        13 Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.
        14 And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD.
        15 But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.
        16 And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so.
        17 Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them,
        18 And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them.
        19 My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD.
        Jeremiah 3:6-8:
        6 The Lord said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot.
        7 And I said after she had done all these things, Turn thou unto me. But she returned not. And her treacherous sister Judah saw it.
        8 And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.
        Ezekiel 6:9:
        9 And they that escape of you shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart, which hath departed from me, and with their eyes, which go a whoring after their idols: and they shall lothe themselves for the evils which they have committed in all their abominations.
        Hosea 2:2:
        2 Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts;
        Hosea 2:5-9:
        5 For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.
        6 Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths.
        7 And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now.
        8 For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal.
        9 Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness.
        We see in these texts how Israel broke the provisions of the marriage covenant of Exodus 21:10, i.e. “... food, her raiment, and her duty of marriage ...” Also clear is her adultery.
        The food God provided Israel she sacrificed to idols (Ezekiel 16:19), the cloth God provided for Israel was used to clothe her idol lovers, (Ezekiel 16:10-18), and the love God gave Israel, she did not return to God, but rather lavished it on her idols (Jeremiah 3:6-8; Ezekiel 6:9; Hosea 2:2). Israel also gave the silver and gold that God gave her, in addition to food, to Baal (Hosea 2:8).
        These texts underscore the reality and practicality of the marriage covenant based upon provision and utilization of food, clothing, marital sex relations and marital fidelity.
        The various documents pertaining to marriage and divorce that have been discovered from biblical times illustrate the working practicality of these principals as pertains to both marriage partners.
        We have seen how God Himself utilized these same provisions as a legal basis for which He divorced Israel. These were standing requirements that were recognized by all, whether they were formally stated or simply silently acknowledged.
        What happened to the punishment of stoning for adultery? It should be obvious that it would not have been practical for God to have stoned Israel to death. Apparently God utilized an alternative punishment in the case of Israel, i.e., that of divorce. Having set the precedent probably because God knew there would come a time when stoning to death would not be within the legal authority of Israel. In fact, this is what happened to Israel while under Roman rule. The death penalty could be imposed only by the Romans.
        When the woman caught in the act of adultery was brought to Jesus, this was another attempt to get Jesus to do or say something that would be against Roman or Jewish law. In fact, everybody knew that they had absolutely no authority to stone the woman to death under Roman law. Jesus, in His wisdom, caused the people present there to reach for a higher standard of conduct, i.e., elimination of sin in their own lives.
        The Bible describes Joseph as a “just man” when Joseph learned that Mary was pregnant and he determined to “put her away.”
        It was into this societal understanding of biblical grounds for divorce that Jesus came onto the scene.
        Matthew 5:31-32:
        31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
        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 phrase “shall put away” is apoluo in the Greek. It means to loose from, to let go free. “A writing of divorcement” is apostasion and in the New Testament is used of a writing or bill of divorcement.
        In verse 32 the phrase “her that is divorced” is also apoluo and should have been translated as such.
        Jamieson, Fausett and Brown Commentary on Matthew 5:31,32:
        “31. It hath been said—This shortened form was perhaps intentional, to mark a transition from the commandments of the Decalogue to a civil enactment on the subject of divorce, quoted from De 24:1. The law of divorce—according to its strictness or laxity—has so intimate a bearing upon purity in the married life, that nothing could be more natural than to pass from the seventh commandment to the loose views on that subject then current.
        “Whosoever shall put away his wife, let him give her a writing of divorcement—a legal check upon reckless and tyrannical separation. The one legitimate ground of divorce allowed by the enactment just quoted was “some uncleanness”—in other words, conjugal infidelity. But while one school of interpreters (that of SHAMMAI) explained this quite correctly, as prohibiting divorce in every case save that of adultery, another school (that of HILLEL) stretched the expression so far as to include everything in the wife offensive or disagreeable to the husband—a view of the law too well fitted to minister to caprice and depraved inclination not to find extensive favor. And, indeed, to this day the Jews allow divorces on the most frivolous pretexts. It was to meet this that our Lord uttered what follows:
        “32. But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery—that is, drives her into it in case she marries again.
        “and whosoever shall marry her that is divorced—for anything short of conjugal infidelity.
        “committeth adultery—for if the commandment is broken by the one party, it must be by the other also. But see on Mt 19:4-9. Whether the innocent party, after a just divorce, may lawfully marry again, is not treated of here. The Church of Rome says, No; but the Greek and Protestant Churches allow it.”
        In the texts in Mark and Luke, the statement regarding fornication is not mentioned. This is unfortunate, however, the hearers of Jesus’s day were familiar with the running debate of the two different rabbinical parties. Not only were they familiar with it, they also took advantage of the Hillelite reasoning to get a divorce for “any matter.” While the Shammaites and Hillelites disagreed they did recognize the validity of divorces under either provisions
        Because of this whimsical “any matter” reasoning, divorce was widespread at that time.
        Mark 10:11-12:
        11 And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her.
        12 And if a woman shall put away her husband, and be married to another, she committeth adultery.
        Luke 16:18:
        18 Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.
        In these texts “put away,” and “putteth away” are all correctly translated from the Greek apoluo.
        The text in Matthew 19 gives us greater clarity as to the totality of the meanings of the verses pertaining to divorce just quoted. We have here the discussion where Jesus addressed this issue with the rabbis of His day.
        Matthew 19:3-9:
        3 The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?
        4 And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female,
        5 And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?
        6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.
        7 They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?
        8 He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.
        9 And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.
        In this text the phrases “put away,” or “put her away” is correctly translated from apoluo. In verse 7 the word apostasion is correctly translated as “writing of divorcement.”
        Some commentators have attempted to make a distinction between the phrase “put away” and “bill of divorcement.” The explanation is that to “put away” means without a bill of divorcement, but that “bill of divorcement” always means a legal divorce (with “putting away”).
        However, in verse 7 of Matthew 19 the use of apostasion for “writing of divorcement” and of apoluo for “put her away” bring us our needed perspective from the answer of Jesus in verse 8. When Jesus replied “... Moses because of the hardness of your hearts suffered you to put away your wives ...” it should be understood that He has incorporated the meaning of the phraseology of verse 7 into His reply. So He replied to them using their own language but not specifically repeating the term “writing of divorcement” (which is also specifically mentioned by Moses in Deuteronomy 24:1) but summarizing the intent by saying only “put her away.” It should be understood that He meant “suffered you to” [“give her a writing of divorcement and to”] “put away your wives.”
        Jesus was speaking to Pharisaical rabbis and they would understand the phrase “put her away” as being tacitly preceded by “give her a writing of divorcement” without specifically stating that. To attempt to separate these phrases for technical purposes is not valid.
        The rabbis were trying to “tempt” Jesus, i.e., to snare Jesus in His Own words so as to accuse Him of wrongdoing. Note that this discussion was initiated by the Pharisees and was obviously restricted to the subject of the intent of the meaning of Deuteronomy 24:1-4. They were, in effect, attempting to get Jesus to agree either with the Shammaites or the Hillelites as to whether the meaning of “some uncleanness” in Deuteronomy meant “any matter of uncleanness,” or “any matter, and uncleanness.” At issue was the interpretation of the meaning of “any matter” which includes practically any personal whim on the part of the husband.
        Deuteronomy 24:1-4
        1 When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.
        2 And when she is departed out of his house, she may go and be another man’s wife.
        3 And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife;
        4 Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the Lord: and thou shalt not cause the land to sin, which the Lord thy God giveth thee for an inheritance.
        Jesus, however, interpreted the controversial meaning of the term “some uncleanness” of Deuteronomy 24:1 as being porneia, i.e., fornication.
        Excerpted from Vine’s Expository Dictionary:
        “Fornication, Fornicator 1. porneia, is used (a) of “illicit sexual intercourse,” in (John 8:41; Acts 15:20,29; 21:25; 1 Cor. 5:1; 6:13,18; 2 Cor. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5; 1 Thes. 4:3; Rev. 2:21; 9:21); in the plural in (1 Cor. 7:2); in (Matt. 5:32) and (19:9) it stands for, or includes, adultery; it is distinguished from it in (15:19) and (Mark 7:21); (b) metaphorically, of “the association of pagan idolatry with doctrines of, and professed adherence to, the Christian faith,” (Rev. 14:8; 17:2,4; 18:3; 19:2); some suggest this as the sense in (2:21).”
        Comment from the Net Bible, on Deuteronomy 24:1 and the phrase “some uncleanness:”
        “Heb “nakedness of a thing.” The Hebrew phrase ... refers here to some gross sexual impropriety (see note on “indecent” in Deut 23:14). Though the term usually has to do only with indecent exposure of the genitals, it can also include such behavior as adultery (cf. Lev 18:6-18; 20:11, 17, 20-21; Ezek 22:10; 23:29; Hos 2:10). Jesus, citing this text, clearly had adultery in mind by the use in the narrative of the Greek term porneia as the only justification for divorce (Matt 5:31-32; 19:7-9).”
        Comment from the Net Bible, on Deuteronomy 23:14 (referenced above):
        “Heb “nakedness of a thing.” The expression ... refers specifically to sexual organs and, by extension, to any function associated with them. There are some aspects of human life that are so personal and private that they ought not be publicly paraded. Cultically speaking, even God is offended by such impropriety (cf. Gen 9:22-23; Lev 18:6-12, 16-19; 20:11, 17-21). See B. Seevers, NIDOTTE 3:528-30.”
        The meaning of this term is still debated in Jewish legal circles today. However, for the Christian today the original meaning is not important. What is important is how Jesus interpreted the meaning for us.
        Technically the term porneia can be applied to several different types of illicit sexual relations. It could include homosexuality (Leviticus 20:13), which could be expanded from its original usage to include lesbianism. It would also include incest (Leviticus 20:11,12), adultery (Leviticus 20:10) and bestiality (Leviticus 20:16). Would oral sex and sodomy be included? Most probably. The end result of all of these activities places them within the broad category of “illicit sexual intercourse,” which also includes adultery.
        The discussion as recorded in the Bible was initiated by the Pharisees and restricted to the discussion of Deuteronomy 24:1-4. The rabbis were attempting to trap Jesus into saying something that could be used against Him. The answer they got did not confirm either of the contending rabbis opinions or interpretation of the controversial phrase.
        Instead Jesus reminded them of God’s original plan for a husband and a wife, and stated positively that a man could not divorce his wife on a whim of “any matter” within the context of Deuteronomy 24:1-4. The only recognized valid divorce certificate, which would put the husband’s wife away, had to be for the cause of porneia.
        The issue has been settled for us in this matter regarding Deuteronomy 24:1-4.
        However, Jesus did not mention, nor was it part of the discussion of, the other provisions that were valid biblical grounds for divorce. Grounds for divorce that had in fact, been utilized by God Himself in divorcing Himself from Israel.
        Jesus simply clarified a technical point of confusion and related it back to a previously stated reason for dissolution of a marriage, i.e., adultery, marital unfaithfulness.
        To attempt to pull this singular teaching from the total context of reasons for biblical divorce has caused untold pain and suffering through the centuries.
        Leaping ahead in time to the writing of 1 Corinthians by Paul, the apostle, we find the Greek and Roman societies had liberalized their divorce law to allowing either partner in a marriage to divorce the other at will. This was the original “no fault” divorce system which now predominates in the United States.
        Of course, the divorce rate accelerated rapidly because of this and later Roman law found it necessary to restrict the grounds for divorce to fault grounds. However, at the time of Paul’s letter to the ekklesia at Corinth, the “no fault” Greek/Roman system was still in effect.
        To divorce a marriage partner all that was necessary was for the initiator to state that the marriage was now ended and then to separate. There was no paper work involved as it was a valid and legal oral statement. Both husband and wife were then free to remarry. This divorce by separation was one of the problems that Paul had to deal with in writing to the Corinthians as it was the equivalent of the Hillelite rabbis “any matter” divorce by the husband.
        If the husband owned the home, he would tell his wife the marriage was over and she would leave. If the wife initiated the divorce then she would also leave unless she owned the home in which case the husband would have to leave.
        [As a matter of interest, “no fault” divorce first became law in California in 1969 under then Governor Ronald Reagan. By 1985 it was adopted by all the states in some form.
        [As a result the divorce rate doubled from 1970 to 1980 and statistics indicate that over one half of all marriages end in divorce. The average duration of a marriage in America is seven years.
        [There are some states attempting to change this law so that voluntary pre-marital counseling is mandatory, that disagreements that threaten the marriage be resolved through counseling and that divorce be granted only on fault grounds, or after a legal separation of over two years.]
        As we saw from the texts discussed, Jesus dealt with one particular technical interpretation of the Jewish law regarding divorce.
        Paul, the apostle, however, had to deal with the problem of marriage, divorce and remarriage from the Jewish legal standpoint and also from the Roman and Greek civil laws of his time.
        At this particular point of time, Paul had to deal with Jewish converts to Christianity and also with gentile converts to Christianity which involved two different legal procedures for obtaining a divorce.
        He answered issues brought up to him in his letter to the Corinthians that we know today as the book of 1 Corinthians. Please note that where Paul used the expressions “depart” and/or “put away” that this had an entirely different meaning to those who lived in the first century.
        Those who read Paul’s letters at Corinth understood the Roman and Greek laws. Some of them understood the Jewish laws. Paul’s usage of the words “depart” and “put away” in 1 Corinthians were understood by the readers to mean “divorce.” They understood “divorce by separation” as being a legally recognized divorce under the Roman and Greek laws at that time which left them free to remarry someone else.
        There are some who believe marriage can only be ended by death. They base their position upon the verse in Romans 7:2. However, any clear reading of the passage in Romans demonstrates the relationship of believers to the law and to Christ. Verse 4 tells us that we have died to the law, through Christ, so that we might belong to Him. There is no divorce involved in this example.
        Romans 7:1-4:
        1 Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?
        2 For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.
        3 So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.
        4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
        A variation of the same statement in 1 Corinthians also has nothing to do with divorce. Paul is pointing out the situation of a wife whose husband dies, which makes her a widow. He states that she is then free to marry “... whom she will, only in the Lord.” Paul is pointing out that the widow is not under the Old Testament law of levirate marriage as discussed in Deuteronomy 25:5-10. Again, this verse does not pertain to divorce.
        1 Corinthians 7:39-40:
        39 The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.
        40 But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.
        Paul wrote to the Corinthians in an obvious response to things asked of him by the people there. We know only one side of the conversation—that which Paul wrote. However, if we are to understand what Paul wrote, we must place ourselves in the same position as those who originally read or heard Paul’s letter. To ignore the historical, social and legal factors predominant in the first century will lead us down the same road of misunderstanding that has already been traveled by those who either ignorantly or deliberately choose to do just that.
        1 Corinthians 7:1-9:
        1 Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.
        2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.
        3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
        4 The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.
        5 Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.
        6 But I speak this by permission, and not of commandment.
        7 For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.
        8 I say therefore to the unmarried and widows, It is good for them if they abide even as I.
        9 But if they cannot contain, let them marry: for it is better to marry than to burn.
        This is not a teaching initiated by Paul. He writes this in response to a statement or a question he received, “... the things whereof ye wrote unto me ...”
        In answering the issue raised, Paul in verses 3 through 5 reaffirms the principle of mutual sexual intercourse within marriage as being a mandatory requirement as stated in Exodus 21:10.
        1 Corinthians 7:10:
        10 And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:
        “Depart” is chorizo in the Greek. It means to place room between, i.e. part; reflexively, to go away. Variously translated in the KJV as: depart, put asunder, separate.
        This statement by Paul is referring to the statement by Jesus in Matthew where the phrase “put asunder” is the same word, chorizo:
        Matthew 19:6:
        6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.
        Paul also appeals to a higher law that God instituted from the beginning concerning marriage and is, in fact, repeating what Jesus said and reminding his listeners of it.
        If you will mentally substitute the word “divorce” for the word “depart” and also for the phrase “put away” in this section of scripture, then you will be reading the text with the same understanding as that of the first century readers who read it at Corinth. Also remember that those so divorced were legally free to remarry another person.
        1 Corinthians 7:11:
        11 But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.
        If she depart, i.e., divorces her husband, let her remain unmarried. Otherwise, if she simply departed, as if it were some type of legal separation, then Paul would not say “... let her remain unmarried ...” would he?
        Paul is saying that she has divorced her husband by “divorce by separation” and that she should continue to remain unmarried, or she should be reconciled to her husband. This probably fit the case with more than one person who was resident there in Corinth who read/heard Paul’s letter.
        The first century believers understood that. They also understood that another option was to legally remarry someone else. However, Paul was urging them not to remarry, but instead to seek reconciliation with their (former) husband.
        The phrase “put away” here is aphiemi meaning to send forth, in various applications variously translated in the KJV as: cry, forgive, forsake, lay aside, leave, let (alone, be, go, have), omit, put (send) away, remit, suffer, yield up. As stated, read it as meaning “divorce.”
        Paul now changes the subject to the case of those believers who are married to an unbeliever. Yes, of course, we know today, that we should not do such a thing. However, it was an accomplished fact in the lives of some of those who lived in Corinth in the first century.
        1 Corinthians 7:12:
        12 But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.
        “Put her away” is also the Greek word aphiemi. Again, read it as “divorce.”
        1 Corinthians 7:13:
        13 And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.
        “Leave” is aphiemi. Read: “divorce.”
        1 Corinthians 7:14,15:
        14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.
        15 But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.
        “Depart” is choreo to be in (give) space, i.e. (intransitively) to pass, enter, or (transitively) to hold, admit (literally or figuratively).Variously translated in the KJV as: come, contain, go, have place, (can, be room to) receive. Read it as “divorce.”
        1 Corinthians 7:16,17:
        16 For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?
        17 But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.
        Paul urged those married to unbelievers to not divorce their spouse and gave his reasons why. However, if the unbelieving spouse divorced them with the “divorce by separation” no fault divorce system of those days, then there was the possibility that they could not locate them in order to effect reconciliation. In addition to which the unbeliever obviously didn’t place the importance upon marriage that the believer does. That’s why Paul said “... A brother or a sister is not under bondage in such cases: but God hath called us to peace.” The believing spouse is not under bondage, i.e., they are no longer bound by a marriage contract, or covenant, because the unbelieving spouse has used “divorce by separation” and has then disappeared, or is not inclined to effect a biblical reconciliation.
        As a matter of practicality the believing spouse must then simply recognize the divorce and that they are no longer bound by the terms of the marriage covenant and that they should understand that God has called us to peace. It’s their choice whether to exercise their legal right to marry another.
        “Peace” is the Greek word eirene. It describes harmonious relationships, with friendliness, freedom from molestation, order, and a sense of rest and contentment. It corresponds to the Hebrew word shalom which primarily signifies wholeness. This must have been a tremendously comforting statement by Paul for those who had been divorced by their unbelieving spouses on the whim of “divorce by separation.”
        Paul, like Jesus, used Godly commandments and his own Godly wisdom and judgment to rectify a terribly unjust situation relative to men divorcing their wives.
        Note that in verses 32 through 35 Paul alludes to the material support, i.e., food and clothing discussed in Exodus 21:10. The husband “... careth for the things that are of the world, how he may please his wife.” In the same way “... she that is married careth for the things of the world, how she may please her husband.”
        1 Corinthians 7:32-35:
        32 But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:
        33 But he that is married careth for the things that are of the world, how he may please his wife.
        34 There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.
        35 And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.
        In Paul’s analogy of husbands loving their wives, as Christ also loved the church, in Ephesians 5, we find these same provisions of food, clothing and love referred to in verses 28 and 29. Verse 28 tells husbands to love their wives as their own bodies. In verse 29 the word “nourisheth’ is ektrepho meaning to rear up to maturity, i.e. (genitive case) to cherish or train. It’s primarily used of children. From this we can see that this nourishment would incorporate food.
        “Cherisheth,” is thalpo, probably akin to thallo (to warm); to brood, i.e. (figuratively) to foster.
        Vine’s Expository Dictionary says that thalpo primarily means “”to heat, to soften by heat”; then, “to keep warm,” as of birds covering their young with their feathers, (Deut. 22:6), Sept.; metaphorically, “to cherish with tender love, to foster with tender care,” in (Eph. 5:29) of Christ and the church; in (1 Thes. 2:7) of the care of the saints at Thessalonica by the apostle and his associates, as of a nurse for her children.”
        Keeping warm would certainly involve clothing.
        So we see that the phrases “love their wives” and “nourisheth and cherisheth” involves love, food and clothing, which is another reference back to Exodus 21:10.
        Ephesians 5:21-33:
        21 Submitting yourselves one to another in the fear of God.
        22 Wives, submit yourselves unto your own husbands, as unto the Lord.
        23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.
        24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.
        25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
        26 That he might sanctify and cleanse it with the washing of water by the word,
        27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
        28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
        29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
        30 For we are members of his body, of his flesh, and of his bones.
        31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
        32 This is a great mystery: but I speak concerning Christ and the church.
        33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.
        In Malachi we read:
        Malachi 2:16:
        16 For the Lord, the God of Israel, saith that he hateth putting away: for one covereth violence with his garment, saith the Lord of hosts: therefore take heed to your spirit, that ye deal not treacherously.
        Jamieson, Fausett and Brown Commentary on Malachi 2:16:
        “16. putting away—that is, divorce.
        “for one covereth violence with garment—MAURER translates, “And (Jehovah hateth him who) covereth his garment (that is, his wife, in Arabic idiom; compare Ge 20:16, ‘He is to thee a covering of thy eyes’; the husband was so to the wife, and the wife to the husband; also De 22:30; Ru 3:9; Eze 16:8) with injury.” The Hebrew favors “garment,” being accusative of the thing covered. Compare with English Version, Ps 73:6, “violence covereth them as a garment.” Their “violence” is the putting away of their wives; the “garment” with which they try to cover it is the plea of Moses’ permission (De 24:1; compare Mt 19:6-9).”
        Comment from the Net Bible, on Malachi 2:16:
        “The verb sane appears to be a third person form, “he hates,” which makes little sense in the context, unless one emends the following word to a third person verb as well. Then one might translate, “he [who] hates [his wife] [and] divorces her is guilty of violence.” A similar translation is advocated by Martin A. Shields, “Syncretism and Divorce in Malachi 2,10-16,” ZAW 111 (1999): 81-85. However, it is possible that the first person pronoun ..., “I,” has accidentally dropped from the text If one restores the pronoun, the form sane can be taken as a participle and the text translated, “for I hate.”
        “Though “I hate divorce” may (and should) be understood as a comprehensive biblical principle, the immediate context suggests that the divorce in view is that of one Jewish person by another in order to undertake subsequent marriages. The injunction here by no means contradicts Ezra’s commands to the Jews to divorce their heathen wives (Ezra 9-10).
        “Heb “him who covers his garment with violence.” Here “garment” is a metaphor for appearance and “violence” a metonymy of effect for cause. God views divorce as an act of violence against the victim.”
        From these comments it appears that the intent of the verse is to state that he who hates his wife and divorces her is guilty of an act of violence against her. In the broader sense it’s clear that God hates those who are covenant breakers.
        In summation, it should be clear that marriage is a covenant, it can be broken by either party, and God hates covenant breakers.
        Israel broke the covenant with God and God guiltlessly divorced Israel. There is debate as to whether or not God divorced Judah. From the scriptural evidence, most probably not, although Judah was guilty of worse covenant breaking than Israel. The reason advanced by some is that God would not divorce Judah because His Son, Jesus Christ, came from the tribe of Judah, and God did not want the possibility of a cloud of illegitimacy to be cast upon Jesus.
        It’s also clear that at some future time God will remarry Israel/Judah and will consider her to be a virgin at that time. The reason for this is that the original unfaithful constituents of Israel/Judah are now historical. The new Israel/Judah will be comprised of those who were of the original faithful constituents and those subsequent to that who have also been faithful to the marriage covenant. This speaks of the overcoming remnant bride of Christ throughout the centuries.
        We should realize from the scriptural point of view that the person who breaks a marriage covenant is the true guilty party, which is not necessarily the person who initiates the divorce proceedings.
        When Jesus engaged in dialog with the Pharisees regarding the correct interpretation of Deuteronomy 24:1, the “any matter” divorce of the Hillelites was prevalent and divorce was totally out of control.
        Paul, the apostle did the same thing in his discouragement of “divorce by separation” which prevailed in the Greek Roman culture of his time.
        Both the “any matter” divorce and the “divorce by separation” allowed a husband to divorce his wife on any whim at all. Jesus corrected the understanding of the Pharisees within the Jewish context of the law, and Paul corrected a societal and cultural problem within the Roman Greek legal system.
        Neither Jesus nor Paul found it necessary to go into detail concerning what was already understood by their hearers.
        Jesus and Paul both got the whole matter of marriage, divorce and remarriage focused back upon God’s original purposes for a husband and wife, and did not have to bring up the provisions of Exodus 21:10 because they were tacitly understood by all to be valid reasons for divorcing a spouse because they were covenant breakers. It was also understood by the hearers that upon such a divorce they were free to remarry someone else.
        If the terms of a marriage covenant, or contract, of provisions for food, clothing, sexual relationships and marital fidelity are broken by the other spouse, then all attempts at reconciliation are to be made. However, prolonged and repeated breaking of the marriage covenant is cause to divorce an errant spouse. God found Himself in such a position with Israel and divorced her. It’s clear from scripture that He continues to pursue her within the boundary of His own will as stated in the Bible.
        The misunderstanding by the institutional church system of the true love, life and liberty of God and His Son, Jesus Christ, has caused a tremendous amount of pain and suffering and trauma throughout the centuries as many of His people have suffered through lifetimes of lack of material support and lack of emotional support from their spouses despite all efforts to bring justice into the situation.
        The question must be asked of those in the institutional church system who teach adultery as the only valid reason for divorce—Who is the real covenant breaker?
Marriage Restored
     Genesis describes God’s matrimonial archetype, created in His likeness, male and female, to be fruitful, and multiply, and replenish the earth, and subdue it and have dominion (Genesis 1:26-28). Created male and female, blessed of God, their name was Adam (Genesis 5:2). Adam changed the female’s name after the fall to Eve (Genesis 3:20). The substance for Eve was incorporated into Adam when God created him. God declared it was not good for Adam to be alone and made a help meet for him (Genesis 2:18). He took one of Adam’s ribs and made a woman from Adam’s bone and flesh (Genesis 2:21-23). Now male and female, they were innocent, with the power of love, creation and dominion.
     In the third chapter of Genesis the man and woman failed to exercise their dominion. Their innocence was defiled, and they began to doubt God’s Word. Deceived, they succumbed to fleshly desire and disobeyed God. Genesis 3:7 reveals their eyes were opened and the first result of the fall was self-awareness. They knew they were naked, and no longer not ashamed (Genesis 2:25), they felt shame and embarrassment. Sitting in judgment of each other, pointing out each others nakedness, they sewed fig leaves together for aprons. This caused a separation between themselves because of their shame and by their knowledge of good and evil. They initiated separation of their relationship with God because of their fear and their new knowledge (Genesis 3:8-13). They suffered the effects of a curse (Genesis 3:14-19), and were sent away from the tree of life and from paradise (Genesis 3:22-24). This succession of events — (1) self-awareness leading to (2) shame and embarrassment, (3) sitting in judgment, (4) separation from each other and from God, (5) suffering the effects of a curse and (6) being sent from the tree of life and God’s paradise — have permanently affected man’s life.
     Thousands of years later the same God of creation, clothed in human flesh, went to a marriage feast in Cana of Galilee. In His first miracle as a human being He restored marriage to its proper place in God’s economy. The couple in this text, the mother of Jesus, and the disciples are not mentioned by name. The theme of the story is the miracle, the marriage, and the Master.
The Miracle
     Marriage was a significant social event held in the husband’s home, and they emphasized hospitality. Jesus, His mother and His disciples were at the marriage in Cana (John 2:1,2). “And when they wanted wine, the mother of Jesus saith unto him, They have no wine” (John 2:3). Jesus’ mother saw the need, and spoke for the couple, which is intercession in its simplest form, prompted by her love and concern for them. She was full of hope — favorable and confident expectation — or she wouldn’t have spoken to Jesus. “Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come” (John 2:4). Vines Expository Dictionary and Young’s Analytical Concordance give us the correct translation from the Greek: “What to me and to thee, woman?” The word “woman” as used here is a term of endearment. Jesus’ reply could be paraphrased “Yes, you’re right mother, there is a need, but it’s not my problem and it’s not your problem.” Then He said “mine hour is not yet come” explaining why it wasn’t His problem, i.e., it was not yet time for Him to work miracles. He did only what He saw the Father do, and what the Father taught Him to speak to always do those things that pleased the Father (John 5:19,30; 8:28,29; 12:49,50; 14:10).
     Jesus responded to her implied request negatively, ending the discussion. His mother did not silently accept His adverse response. She obliquely phrased her reply to Him via the servants and “His mother saith unto the servants, Whatsoever he saith unto you, do it” (John 2:5). Her hope thus expressed itself in a statement of faith as she displayed her persistency.
     In verses six through eight Jesus told the servants to fill six waterpots with water. They were then to draw it out and take it to the governor of the feast. They did this in obedience to His spoken word. Jesus’ mother had recognized a need and interceded for the couple. She was prompted by love, full of hope, expressed her faith and displayed persistency. The Father then apparently spoke to Jesus, Who moved His timetable for working miracles up to that present moment.
     In verses nine and 10 the ruler of the feast remarked upon the excellent quality of the wine. In verse nine the word “drew” antleo signifies primarily to draw out a ship’s bilgewater, to bale or pump out, and came to mean to draw water in any way. Note that the servants filled the waterpots with water and drew water out. Somewhere between the time the servants drew the water out and the time the ruler of the feast tasted the water it became wine.
     Jesus had responded to His mother’s prologues, but the need of the couple was met when the servants obeyed His commands. Need alone does not move the hand of God or there would be no sickness, poverty or lack.
     Need, coupled with intercession, prompted by love, with fullness of hope, an expression of faith and persistency did not cause a miracle. These factors contributed to the miracle. The determinant cause that effected the miracle was obedience to the Word of God demonstrated by the servants. Obedience to the Word of God is the foundational basis for salvation of mankind and the ultimate source of God’s blessings (Genesis 2:16,17).
The Marriage
     When Jesus turned the water into wine, the couple’s self-awareness of having their eyes opened to each other’s faults with the resultant shame and embarrassment at running out of wine was eliminated. Sitting in judgment of each other to affix blame for the wine shortage was averted, as was the wall of separation that would have been raised between them. This prevented separation from God, as our relationship to others affects our relationship with God and vice versa. Gone was the possibility of suffering under a curse of poverty, sickness and disease by being removed from God’s presence and covering. They were returned to the garden of Eden, that place of delight, in their marriage. They had tasted of the fruit of the Living Tree of Life.
Substance And Symbols
     Water is a clear, odorless, tasteless substance in abundance everywhere. Changed into wine it had a color, odor and taste that provided perceptible evidence of its transformation. Grape juice, the basic ingredient of wine, prefigures blood (Genesis 49:11, Deuteronomy 32:14) as a type of sealing of the New Covenant by the blood of Jesus (Exodus 24:6-8; Matthew 26:28; Mark 14:24; Luke 22:20; I Corinthians 11:25; Hebrews 10:29).
The Master
     Symbolically, the purpose of the first miracle of Jesus was to restore marriage back to its proper setting in a place of delight. He stripped away works of the flesh that have subverted God’s purposes for a man and wife, He sealed that restoration as a finished work. Eating from the tree of life will remove the curse, eliminate separation from God, put us back in His presence, and restore relationships. Sitting in judgment of others will voluntarily cease, and shame and embarrassment resulting from self-awareness will end. Restoration to God’s paradise, His place of delight for us, with the power of love, creation and dominion, is ensured for every saved husband and wife, and it has been accomplished and sealed with the blood of Jesus.

Chapter Six

Forsaking Oaths:
Matthew 5:33-37

Exposes the inherent rebellion residing within us when we seek the approval and the power of God for our personal desires.

     Matthew 5:33:

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:

Our Promises Are Binding
     “Forswear” is epiorkeo meaning to swear against, or falsely. It’s from epi, against, and orkos, an oath. “Perform” is apodidomi, meaning to give away, or to give in full. “Oaths” is horkos, an oath, a promise. “Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these” (Leviticus 5:4). Careless swearing of an oath does not relieve a person of the responsibility or guilt for that which was spoken.
     When we vow a vow, or swear an oath we are to keep and perform it, or it would be sin in thee (Numbers 30:1,2; Deuteronomy 23:21-23). We are to be very careful what we say and we are to follow the example of God (Isaiah 55:10,11).
A Simple Yes Or No

     Matthew 5:34:

But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:

     “Swear” is omnumi, to make an oath, to declare or promise with an oath; affirming or denying by an oath. It is a serious pledge or promise and we are not to affirm or deny our statements by an oath.

     Matthew 5:35,36:

Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

     “Neither” is mete, which means not even. Paraphrasing verses 34 through 36: Don’t swear at all, not even by heaven, for it is God’s throne: nor by the earth; for it is His footstool: not even by Jerusalem; for it is the city of the great King. Not even by your own head, because you can’t make one hair white or black. “And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the Lord” (Leviticus 19:12).

     Matthew 5:37:

But let your communication be Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

     “Cometh” eimi, signifies to be to, or of, a person. “Evil” poneros is literally, the evil. Because it’s “the evil,” and is of a person, it’s of the evil (one). This could be paraphrased: Don’t profane and pervert the power of God, and don’t project your own power in your pledges and promises. Let your word (or conversation, or speech) be Yes, yes; No, no: for anything more than this is of the evil (one).
Selfish Desires
     When you vow to God, you are swearing to God, and are appropriating His approval. An oath is swearing by God, and you are appropriating His power. Don’t pledge, or promise to do something and than call upon the power or approval of God to accomplish it for you. You have no more authority to do this than you do to make just one little hair of your head white or black. When you call upon God’s power or approval, or project your own power to accomplish your promise, this is construed in the spiritual realm as to, or of, the evil one. God won’t honor it, but satan will. You will have activated demonic forces to accomplish your pledge and you will get satan’s attention. He recognizes your attempt to imitate him, and he’ll do everything he can to help you. He recognizes and encourages rebellion against God. Heed the words of Jesus and let your pledges and promises be simply Yes, yes and No, no. Anything more than this is to or of the evil one.
God’s Desires
     If you vow an oath and swear to God, or by God, don’t project your desires, seeking God’s approval or power for them. Stay in God’s will, desires and interests when you operate in the spirit realm. Then you are assured in advance of His approval and power working to cause it to happen. The operative spiritual principle is that in exercising self-will, self-desires and self-interests you are out of order. You will have lost your delegated spiritual authority, and will have activated demonic forces to accomplish your desires, which is rebellion (I Samuel 15:23; Isaiah 30:1).
Avoid Judgment
     Jesus denounced the scribes and Pharisees for not understanding the true significance of the things they swore by (Matthew 23:16-22). James repeats the warning: “But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation” (literally, under judgment) (James 5:12).

Chapter Seven

Foregoing Resistance and Fulfilling Responsibilities:
Matthew 5:38-42

Justice and judgment determined by the Mosaic law are contrasted with the joy and jubilation demonstrated by the Master’s love.

     Matthew 5:38:

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

Judges
     “If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges determine. And if any mischief follow, then thou shalt give life for life, Eye for eye, tooth for tooth, hand for hand, foot for foot, Burning for burning, wound for wound, stripe for stripe” (Exodus 21:22-25 — see also Leviticus 24:19,20). Notice that “he shall pay as the judges determine.” This was not a matter of personal, private vengeance, but was for the judges to determine.
Witnesses
     Deuteronomy 19:15-21 stresses the need for witnesses and judges. “Then both the men, between whom the controversy is, shall stand before the Lord, before the priests and the judges, which shall be in those days,” (verse 17). God has given the priests and judges their authority (Romans 13:1-7) and there must be a plurality of witnesses to the controversy brought before the judges.

     Matthew 5:39:

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.

     “Evil” (ho) poneros, is literally “the evil” implying the evil person. You are not to withstand, or oppose, the evil person. However, Jesus is not saying to let them slap you alongside the jaw bone, or cheek.
The Law
     Under the law, when some evil person strikes you in front of witnesses, in a verifiable, unprovoked and malicious attack, you have rights. Your rights under the law are to take that person, with your witnesses, before a court of law, to the judges, and tell your grievance. Then, legally, you can have the revenge of seeing done to them what they have done to you.
Love
     “Say not thou, I will recompense evil; but wait on the Lord, and he shall save thee” (Proverbs 20:22). “Say not, I will do so to him, as he hath done to me: I will render to the man according to his work” (Proverbs 24:29). “Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord” (Romans 12:17-19). Heaping coals of fire on your enemy’s head in Romans 12:20 is not to be considered as an act of vengeance. It concerns heaping blessings and requests for forgiveness on his head. “Be not overcome of evil, but overcome evil with good” (Romans 12:21).

     Matthew 5:40:

And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.

Legal Limitations
     The phrase “sue thee at the law” means involvement in a legal process.“Coat” chiton, was a long robe, a tunic or shirt, and the “cloke” himation, was an outer garment. The coat was the more valuable garment. If a man sues you for your inner, more valuable, garment, give him your cloke, the outer garment, also. It’s not mentioned here, but under the law, there was still some protection for the person sued for his garment (Exodus 22:26,27; Deuteronomy 24:12,13).

     Matthew 5:41:

And whosoever shall compel thee to go a mile, go with him twain.

A Giving Heart
     “Compel” iaggareuo, means to press into service. If a soldier or courier compelled you to go a mile, Jesus said go two.

     Matthew 5:42:

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

     “Asketh” is aiteo, the petition of one who is lesser in position than the one to whom the petition is made. Under the law when you lent money to the poor (except a stranger) you were not to charge interest on that loan (Exodus 22:25; Deuteronomy 23:19,20). Jesus taught not to lend at no interest, instead to give freely to persons in lesser position than you that ask of you. If he does ask specifically to borrow from you don’t turn away from him (Deuteronomy 15:7-11). It is sin unto you if you turn away from him. God shall bless you in all your works, and in all that you put your hand unto, when you don’t.
     In Luke 6:29 Jesus states: “And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also.” There is no legal process involved here by the one that taketh away thy cloke. If someone arbitrarily takes your cloke, your less expensive outer garment, then forbid not to take thy coat, the more expensive garment, also. Since it was taken illegally, you will not have it returned to you at sundown (Exodus 22:26,27; Deuteronomy 24:12,13). “Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again” (Luke 6:30). If someone lifts up and takes your goods away, don’t demand them back.
     Let’s sum this up:
     When someone strikes you, you have legal recourse for physical retaliation and revenge.
     When they sue you, you have legal protection of your cloke, your outer garment.
     When they make you serve involuntarily, you are legally limited in the involuntary service you are pressed into.
     When they want to share your money, you have dutiful and fiscal responsibilities under the law to help your brother and the poor.
     However, Jesus teaches us to forget our recourses, and not be limited to our responsibilities. Instead, we are to allow something that could be withheld and impart a portion of what we have as a gift. This is usually to someone who has less than we have, and at their request.
     Jesus teaches us three things here:
     1 — Give up your recourses and give of your resources.
     2 — Don’t be limited to your responsibilities, but be liberal to your recipients.
     3 — Thou shalt love thy neighbor as thy self.

Chapter Eight

Fullness of Love:
Matthew 5:43-48

A parallel of our maturity in goodness as children (sons) of God and love and mercy displayed towards our enemies is drawn.

     Matthew 5:43:

Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

Love Your Neighbor
     “Thou shalt love thy neighbour,” is a partial quotation from Leviticus 19:18. Starting at verse 17 and including all of verse 18, we read: “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord.” This text tells us not to hate thy brother, and to rebuke him when he’s in error so we don’t share in his sin with him. There is nothing to suggest we are to hate our enemies. “Hatred stirreth up strifes: but love covereth all sins” (Proverbs 10:12).
Enemies Defeated
     The devil is under Christ’s heel (Genesis 3:15), we are in Christ and the devil is under our feet. God has delivered thine enemies into thy hand (Genesis 14:18-20), and as Abraham’s seed we shall possess the gate of our enemies (Genesis 22:17). If we will do all that God speaks He will be an enemy unto our enemies and an adversary unto our adversaries (Luke 18:1-8; Exodus 23:20-22). The Pharisees were again guilty of the indictment against them by Jesus in teaching the tradition of hating thine enemies. “Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye” (Mark 7:13).

     Matthew 5:44:

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;

Love Your Enemies
     That’s the very essence of the love of Jesus. “To love” agapao, the God kind of love, is permanent, practical and perfect. It’s displayed toward totally unworthy objects. Love your enemies, those who oppose you, “bless” eulogeo, speak well of, invoke blessings upon them, and pray for their prosperity and happiness.
     “Bless who?” you ask. Them that “curse” kataraomai you, those who pray against you, and wish evil and misfortune to happen to you. Bless them, Jesus said, and do good to them that hate you. “Well, I’m loving my enemies, blessing them that curse me, and it’s all going against the grain. Isn’t that doing good to them that hate me?” If it were, Jesus wouldn’t have added it to the list. Do “good” kalos, well, fairly, beautifully — that which is intrinsically good — to those who have malicious and unjustifiable feelings toward you. While you’re doing all that, Jesus says, pray for them which despitefully use you, and persecute you. “Despitefully” epereazo, those that insult you and treat you abusively. It has the legal significance to accuse falsely. “Persecute” dioko means to pursue, to drive you away.
     “Why should I do that? They’re not going to change their attitude are they? Jesus did that, and they still crucified Him, didn’t they? Why should I pray for that bunch? Why?” Hear the answer of Jesus.
Godly Mercy

     Matthew 5:45:

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.

     The word “children” is “sons” huios, stressing the dignity and character of the relationship. The words “evil” poneros, and “good” agathos, have opposite meanings in the original.

     Matthew 5:46,47:

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

     In Luke 6:36, Jesus says: “Be ye therefore merciful, as your Father also is merciful.” “Merciful” here is oiktirmon, a stronger term than the word used in Matthew 5:7 (eleemon). Oiktirmon means full of pity and compassion for the ills of others. It is feeling and suffering the misery and distress and grief of another with the desire to help. It describes the mercy of God (II Corinthians 1:3).

     Matthew 5:48:

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

Goodness Of Love
     “Perfect” is teleios, ended, having reached its end, finished, complete. This word is used in Ephesians. “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:” (Ephesians 4:13). We are to be perfect, with completed goodness in character, influence and effect. Something that is good is of benefit, of practical utility, of value, and of great desirability. The people in the world do not view Christians as of benefit to them. They see no practical utility, no value. There is no great desirability to be a Christian.
     As we grow in the fundamentals Jesus has given us, we will become a fulfillment of the law by our love. We must readily forgive fleshly weaknesses, eliminate family divisions, quit being self-centered, forget our recourses and enlarge our responsibilities. We must come to a fullness of love that has only been shown to the world so far by Jesus Himself.

Chapter Nine

Fatherly Rewards for Good Deeds, Prayer and Fasting:
Matthew 6:1-18

Monitors our motives for good deeds, prayer and fasting to determine if we are reaping to the flesh or sowing to the Spirit.

     Matthew 6:1:

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.

     In the most authentic texts the word for “alms” is dikaiosune which means right action, or whatever is right or just. Jesus is talking about good deeds, acts of righteousness, overall. He goes into the specific personal acts of giving to the needy, prayer and fasting.
Wrong Reasons For Giving
     “Seen” is theaomai, to view, to behold attentively. It is an earnest continued inspection so a person will contemplate you with admiration and respect, and want to do as you do.
     “Reward” is misthos meaning hire, or wages. You will not earn anything from your heavenly Father, because your motivation is wrong in looking for worldly praise from men.

     Matthew 6:2:

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.

     “Alms” here, and in verses three and four is eleemosune meaning kindness, or kind acts. It displays itself in active compassion and sympathy for the misery of others. It assumes need by the one receiving it, and adequate resources by the one who shows it. “Glory” is doxazomai and here it means to have honor by recognition and praise by men. This would be for public exhibitions and external displays as indicative of all their inner goodness. When used of divinity it means the manifestation of all the goodness He is and has.
Earthly Reward Received
     In this verse and verses five and 16 “have” is apecho meaning to have in full. It’s a technical expression in drawing up a receipt and is the same as if someone had signed a receipt for their reward. It indicates satisfaction with what they have received. They will have received in full, everything by way of praise from men. They will be satisfied with it, and will have shut themselves off from rewards of their Father in heaven.

     Matthew 6:3,4:

But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

Thoughts And Intents Of The Heart
     “Seeth” here and in verses six and 18 is blepo meaning to see, perceive and understand. It implies special contemplation by looking at you intently and earnestly. It stresses the thought of the person who sees you in a given situation. Do your giving to the needy in secret. Your Father will thoughtfully see and understand and He will reward you. “Reward” is apodidomi and means to give up, back or away; to restore, to return. It’s also used in verses six and 18. God will freely give back and restore and return unto you what you have given.
     In verse two, Jesus called those that bring attention to their alms-giving to the needy “hypocrites.” In discussing what proceeds from the human spirit “wickedness” was defined as an active form of evil that’s destructive and painful. In Matthew 22:18 Jesus equated wickedness with hypocrites. The glory seekers are involved in destructive, painful and active evil.
Prayer

     Matthew 6:5:

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.

     “Seen” phaino, means to become evident by an outward show. Jesus makes the same statement that “... they have their reward.” They will have received in full, by praise from men their satisfaction. Rewards of their heavenly Father will have been denied.
Where To Pray

     Matthew 6:6:

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.

     These are very specific instructions. Pray to your Father in secret when you’re concealed. He will thoughtfully see you and understand. He will know you are not praying hypocritically. He will freely give back, and restore and return unto you what you have given in secret.
How To Pray
     Jesus did not instruct us how to give to the needy, or fast. He does give us instructions how to pray. Paul gives us a reason for it: “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself” (should be Himself) “maketh intercession for us with groanings which cannot be uttered” (Romans 8:26). We have divine help carrying out the instructions Jesus gave us to guide our prayer life.

     Matthew 6:7:

But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

     There are two things Jesus tells us specifically not to do: “Vain repetitions” battalogeo, to repeat idly — meaningless and mechanically repeated phrases. And “much speaking” polulogia, to talk continually and excessively with frequent repetitions and lengthened details. Don’t confuse this religious babble with what the Word says: “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Philippians 4:6). “Supplication” deesis, means earnest petitions. This is for those necessities you lack and desire to have for the possession and enjoyment of them. “Requests” is aitema, and means literally “that which has been asked for.” Paul is saying to let that which has been asked for be made known unto God. That means we asked for it once, and are persistently reminding God of it. In the 11th chapter of Luke Jesus used the word “importunity” anaideia, which means shameless persistency, in the eighth verse. He linked it to the passage in Luke 11:9,10 where He said we were to ask, seek and knock. We are not to confuse vain repetitions and much speaking with biblical persistency.

     Matthew 6:8:

Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

     Our heavenly Father has seen and knows our necessities. But we are to remind Him, and keep on asking, seeking and knocking. It’s better to remind ourselves of our dependency on God by saying it than it is for Him to hear it.
The Way To Pray

     Matthew 6:9:

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

     In Luke 11:2 Jesus says: “... When ye pray, say, ...” “Say” lego, means to speak, to affirm. After this manner, in this way, speak out and affirm. Hagiazo is “hallowed,” meaning to set apart, to sanctify. There are many commentaries and study guides on the prayer Jesus offered in verses nine through 13. In studying them, they’ll bless you, and your prayer life will bless others. A few comments and an overview of the prayer follow.

     Matthew 6:10:

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

     The kingdom of God is where we acknowledge and voluntarily submit to God’s rule (Luke 17:20,21; John 3:3; I Corinthians 2:14). The steps into the kingdom of God are readily accessible to all that desire to place themselves there. Be born again and crucify the natural man by following Jesus’ instructions in Matthew, chapter five. Spiritually discern the Spirit of God and His wisdom and the kingdom of God will be within you. “Come” is erchomai, and signifies the act, not the arrival. Vines Expository Dictionary says this about the phrase Thy kingdom come: “Concerning the future, the Lord taught His disciples to pray, �Thy kingdom come,’ Matt. 6:10, where the verb is in the point tense, precluding the motion of gradual progress and development and implying a sudden catastrophe as declared in II Thess. 2:8.” “Will” is thelema, God’s wish, desire and longing, the fulfillment of which by man brings God pleasure.

     Matthew 6:11:

Give us this day our daily bread.

     “Daily” epiousios, could signify sufficiently but probably means for going on. In Luke 11:3 Jesus said: “Give us day by day our daily bread.” The phrase “day by day” kath hemeran, means according to, or for, or throughout, the day. Putting the meaning of the two verses together: Give us for today, throughout the day, and for the next day, bread for going on.

     Matthew 6:12:

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

     “Forgive” is aphimei, send away from. “Debts” is opheilema, that which is legally due, speaking here of sin as a debt, which demands a penalty. “Debtors” is the same word derivative and means one who owes us. Someone who has sinned against us, and incurred a debt which demands a penalty. Send away from us, Father, our legally due punishment. We also send away the legally due punishment of those who have incurred penalties because of their sins against us. Verses 14 and 15 confirm that we’ll be forgiven according to the forgiveness we’ve exercised.

     Matthew 6:13:

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.

     “Lead” is eisphero, to bring into. “Temptation” peirasmos, is trials and testings beyond an individual’s control. Rhuomia is “deliver us from” meaning rescue away from.
     We are asking not to be brought into trials and testings beyond our own control, and to be rescued away from the evil (one). The intent is not to be brought into situations where the intensity of circumstances is so powerful as to place us in danger of the devil being able to entice us into sin. I Corinthians 10:13 may be offered as refuting this: “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.” However, we must first read verse 12: “Wherefore let him that thinketh he standeth take heed lest he fall.” God has made a way to escape but He does not force us to take advantage of it. We are to continue to ask God that we are not brought into situations so intense and powerful that the devil can entice us into sin.
     When God says Amen, it means “Thus it shall be so,” and that settles it. When man says Amen, it means “Let it be so.” That means you believe it, but it’ll still be true whether you believe it or not.

     Matthew 6:14,15:

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

     “Trespasses” is paraptoma, a falling aside, a false step, failing to do what is good. When you forgive others, your heavenly Father will forgive you. If you don’t He won’t. Those verses could wipe out many good deeds. In Galatians 6:1 Paul tells us: “Brethren, if a man be overtaken in a fault, ye which are spiritual ...” ye which are spiritual, as opposed to ye which are fulfilling the lust of the flesh (referring to Galatians 5:16). If you’re spiritual, you’ll “....restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.”
     If you’re not spiritual, living for and in the flesh, you won’t restore such an one in the spirit of meekness. You won’t consider thyself, because you’ll think you’re incapable of being tempted (that’s called pride). The word for “restore” in this verse needs defining. It’s katartizo, meaning “to complete thoroughly, i.e., repair (lit. or fig.) or adjust. To mend, to furnish completely. The tense is in the continuous present, suggesting the necessity for patience and perseverance in the process. To make fit, equip, repair, and ethically, to prepare, perfect. It signifies right ordering and arrangement.”
     A brief overview of the prayer:
“Our Father
Relationship. Refers to the plurality of us all, many brothers and sisters and a big family. A horizontal relationship with our family, and a vertical relationship with our Father.
which art
Reality. An affirmative statement of His existence, meaning “Who is.”
in heaven,
Residence. This shows us His place, perfection and power.
Hallowed be thy name.
Redemptive names of God. Jehovah-Jireh (Jehovah’s provisions will be seen), Genesis 22:14; Jehovah-Nissi (Jehovah is my banner), Exodus 17:15; Jehovah-Shalom (Jehovah is peace), Judges 6:24; Jehovah-Tsidkenu (Jehovah our righteousness), Jeremiah 23:6 and 33:16; Jehovah-Shammah (Jehovah is there), Ezekiel 48:35. This is not an exhaustive or comprehensive list. There are excellent studies available on the subject.
Thy kingdom come.
Royalty. We acknowledge His royalty.
Thy will be done
Rulership. We acknowledge His rulership over our lives.
in earth, as it is in heaven.
Reign. We express His desire to be our King, and our desire for Him to be our King.
Give us
Request. We declare our dependency upon Him.
this day
Readiness to receive. Expresses our willingness to place our dependency upon Him.
our daily bread.
Recognition of dependency. We further recognize and acknowledge Him as our source, our supply, our provider.
And forgive us
Request. We continue to declare our dependency upon Him.
our debts,
Recognition of our weaknesses. We acknowledge openly that we are weak and continue to further declare our dependency upon Him.
as we forgive our debtors.
Readiness to forgive. We let God know that we forgive, and that in so doing we expect Him to forgive us.
And lead us not into temptation, but deliver us from evil:
Request for righteousness. We are further acknowledging unwillingness to be brought into intense and powerful situations where we might be enticed to sin.
For thine is the kingdom,
Riches. We acknowledge His kingdom, and that the true riches are His, and that we desire His riches, and not the world’s riches.
and the power,
Right to rule. We recognize His might, ability, and strength, and His position of rulership.
and the glory, for ever. Amen.”
Resplendence. We praise His brilliance and splendor and brightness, His glory.

     Matthew 6:16:

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.

Reaping To The Flesh
     These hypocrites put on a gloomy face, Jesus says. “Disfigure” is aphanizo, to cause to disappear, put out of sight, to cause to vanish away. It’s used in verses 19 and 20 and translated “corrupt” with the same meaning. Jesus is literally saying “for they cause their faces to disappear, that they may appear (re-appear with a gloomy face), so that everyone will know they’re fasting.” He is describing the technical methods of the actors of His day. They spoke with large masks in front of their faces, which depicted their emotions, and augmented their voices mechanically. This group was so apparent in their efforts to get sympathy and praise from others that Jesus not only calls them hypocrites, but also describes their playacting techniques. These people have gotten their rewards by way of praise from men, cancelling out heavenly rewards, as the others did.

     Matthew 6:17,18:

But thou, when thou fastest, anoint thine head, and wash thy face; 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.

     Refresh yourself, look pleasant, and don’t draw attention to yourself. When you do your good deeds for the admiration, adoration and emulation of others, you won’t have earned anything from your heavenly Father.
     When you give to those in need, pray, and fast for hypocritical motives, recognition, praise and attention of others is the only reward you’ll earn. It’s the same as signing a receipt for your rewards, indicating your payment, in full, and your satisfaction for that full payment.
Sowing To The Spirit
     When you do it in secret, your heavenly Father will thoughtfully see and understand. He will freely give back, and give away to you. He’ll restore and return unto you what you have given up. Paul presented this issue as one of spiritual sowing (Galatians 6:7-9). Give up things of yours to the needy, and give up your time in prayer. Give up your self-interests, self-pride and self-assertiveness and recognize your dependency upon God and His power and authority. Give up food for your body for spiritual purposes. God will give it all back to you. You are sowing to the Spirit and you shall of the Spirit reap life everlasting.

Chapter Ten

Financial Fidelity:
Matthew 6:19-24

Clarifies how we lay up treasures in heaven by sowing from our earthly seed.

     Matthew 6:19,20:

Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:

Personal Treasures
     We are not to store, or treasure up, for ourselves treasures upon earth. “Yourselves” is humin and literally means “to you.” It’s emphatic in its meaning of being very personal treasures. Moth and rust refer to a devouring, an eating away of such earthly treasures, meaning to cause to disappear. Thieves will also break into houses and steal those treasures.
     Alternatively, Jesus tells us to store and treasure up our very personal treasures in heaven. There they won’t be devoured and eaten away and won’t be subject to theft. Jesus is even more specific: “Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth” (Luke 12:33). Sell “that” huparchonta, meaning possessions, property, material goods, things of substance which you possess. The word “ye” humon, is literally “of you” meaning of your own selves. He is referring again to things of personal ownership. Give “alms” eleemosune, kindness, or kind acts, that display themselves in active compassion and sympathy for the misery of others. It assumes need by the recipient and adequate resources by the giver. Provide yourselves with “bags” balantion, that into which a thing is cast, such as a money box, or purse, that doesn’t wear out by time and use. Jesus assures us that will be a treasure in the heavens that is unfailing, where no thief comes near, and where there is no devouring of your heavenly treasure.

     Matthew 6:21:

For where your treasure is, there will your heart be also.

     That statement, also found in Luke 12:34, brings our attention to the place our treasure is. Jesus gives us two choices for storing our treasure: upon earth, or in heaven. Upon earth shows us the superficiality of earthly treasures. In heaven describes the fullness, permanency and sense of belonging inherent in treasure stored there. It’s implied that first we must decide what our treasure is, and then where to store it.
     We must have our own value system. This determines what we are going to store before deciding where to store it. Our value system is a method of rating the desirability of a thing according to its perceived or estimated worth. We get our value system from God, Who is Truth. His Truth is given to us through His Word, and through our conscience. The earthly treasures Jesus referred to are capable of being devoured, stolen or worn out. They are property, material goods and things of substance which are personal possessions.
Giving Out Of Abundance
     Jesus is speaking of giving out of the abundance of the material possessions your heavenly Father has given you (Matthew 5:5; 6:4). (We’ll discuss giving out of need later). When we are obedient to God’s Word the Christian walk is not a poverty mentality. We are abundantly blessed, and redeemed from the curse, which includes spiritual death, poverty and sickness. When we share our excess blessings, we demonstrate our love and the value of sharing with those who have less than we have.
     Jesus did not tell us to sell all that we have. When we have provided for our needs, we are to store the excess in heaven. We are not to store it up as treasure upon the earth for our personal cravings, convenience and consumption. The rich young ruler asked Jesus what good thing he could do that he might have eternal life. “Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me” (Matthew 19:21; Mark 10:21; Luke 18:22,23). His problem was his excess treasure stored up on earth. Jesus knew it and admonished him to sell all that he had. In all three accounts Jesus said the same thing: give, or distribute, to the poor, and thou shalt have treasure in heaven.
     When you give to the poor you’ll be happy, you are lending unto the Lord and you shall not lack (Proverbs 14:21; 19:17; 28:27). “But when the young man heard that saying, he went away sorrowful: for he had great possessions. Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? But Jesus beheld them, and said unto them, With men this is impossible: but with God all things are possible” (Matthew 19:22-26). “Needle” is rhaphis and “eye” is trupema or trumalia, meaning a hole, a boring.
     Vines Expository Dictionary has this to say about the needle: “Note: The idea of applying �the needle’s eye’ to small gates seems to be a modern one; there is no ancient trace of it. The Lord’s object in the statement is to express human impossibility and there is no need to endeavour to soften the difficulty by taking the needle to mean anything more than the ordinary instrument. Mackie points out (Hastings’ Bib. Dic.) that �an attempt is sometimes made to explain the words as a reference to the small door, a little over 2 feet square, in the large heavy gate of a walled city. This mars the figure without materially altering the meaning, and receives no justification from the language and traditions of Palestine.’”
     The disciples’ reaction to the statement of Jesus about the rich man and the needle “... they were exceedingly amazed,” makes this literal meaning more believable. “Exceedingly” sphodra, means greatly, or vehemently, and is from a derivative meaning excessive and violent. It signifies very, very much, exceedingly. “Amazed” ekplesso, means to be exceedingly struck in mind, signifying astonishment. Mark’s account reads: “And the disciples were astonished at his words” (Mark 10:24). “Astonished” thambeomai is amazement, and wonder. “And they were astonished out of measure” (Mark 10:26). “Astonished” is the same meaning as astonish-ment, and the phrase “out of measure” is perissos, meaning abundantly and excessively. This is obviously not a reaction to something that is even a remote physical possibility.
     “And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid” (Mark 10:32). “Amazed” is thambeomai, and “afraid” phobeomai, to fear. The disciples’ reaction continued as they were in the way going up to Jerusalem.
     Jesus said what He meant, and literally, meant what He said. If your treasure is here, upon the earth, consisting of material goods, and you are rich by virtue of things, then your heart is there also. If you’re not rich toward God, you’re a “fool” aphron, from the same root as foolishness, which means unreasonable, meaningless and stupid (Luke 12:20,21).
     Jesus told the rich young ruler to give all his possessions and follow Him. He wouldn’t do it. Zacchaeus volunteered to give half his goods to the poor, and restore fourfold anything taken by false accusation (Luke 19:2-9). We are to give out of the excess of our abundance, and God’s Word, His Truth, and our conscience will determine the amount.
     When Jesus gave us this teaching, goods and material possessions consisted of cattle, sheep, goats, oxen, land and crops. Today we have a monetary system that converts those things into money for us which we use as a medium of exchange. It makes it easier to give to the poor. We don’t have to take them ten goats, or five oxen, or two head of cattle, or deed part of our land to them. We can give cash, or write a check — out of our abundance.
Giving Out Of Need
     The account of the widows’ mites in Luke 21:1-4 ends without further comment. However, the prophet Elijah’s ministry to the widow of Zarephath is similar. She gave out of her lack and her want, and put in all that she had on which to live. “And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the Lord, which he spake by Elijah” (I Kings 17:15,16).
     The principle, provision and power of the Word of the Lord is vividly stated in Isaiah 55:10,11. God says He will give seed to the sower — extra seed for you to sow that you may have an abundance — and bread to the eater. The bread provides for your need and the seed your abundance. His Word shall not return unto Him void.
     Peter asked Jesus what they would have since they had forsaken all to follow Him (Matthew 19:27; Mark 10:28; Luke 18:28). Hear the answer of Jesus: “And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And everyone that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life” (Matthew 19:28). Mark 10:30 embellishes this: “But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.”
Spiritual Eyesight Focused

     Matthew 6:22:

The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.

     The first light Jesus mentions, the “light” of the body, is luchnos, a portable oil-fed lamp, usually set on a stand. “Single” haplous, is simple, or single. When a thing is simple, it consists of only one part, not compounded or complex. In this usage it implies singleness of purpose. When the whole body shall be full of light, “light” here is photeinos, full of light and bright.
     When Jesus compares our eyes with a light, i.e., literally, a lamp, it’s necessary to examine the purpose of a lamp. A lamp illuminates the darkness around us so that we can see things which were hidden from our sight by the darkness. With that source of illumination we can identify those objects and things that we now see. We can then inspect and evaluate those things we have identified. Our value system will rate the desirability of those things according to their perceived or estimated worth. When our spiritual lamp is being fed the oil of the Holy Spirit, it illuminates the spiritual darkness around us. We are to keep our lamp, or eyes, single and simple in purpose. The singleness of purpose we are to exercise is to keep our eyes on the treasures of heaven, so that our hearts can be there also.
     We must decide what our treasure is, our own individual treasures. Instead of seeing treasure as material things of solid earthly substance we must look at them with a singleness of purpose. Treasures are not money or investments or anything upon the earth. Earthly treasures are deposit tickets for our heavenly treasures. Your value system must change.
     When you view those things you give out of your abundance, or out of your need, see them as giving comfort and substance and abundant life to the poor and needy all around you. Visualize your dollars as a roast for a hungry family, or as buying some youngster clothes to dress comfortably in different weather conditions. See your dollars as shoes for those who are without shoes, easing their walk through life. Watch the earthly deposit receipts for your heavenly investments grow. See them stacked up as precious treasure in heaven, and where your treasure is, there will your heart be also.
Spiritual Eyesight Blinded

     Matthew 6:23:

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!

     “Evil” (ho) poneros, here means “the evil,” however Jesus is not referring to the evil (one) or the evil (person). He’s talking about the eye being evil in its function, i.e., as an instrument of evil. When your eye is the evil, the root, the cause of offenses and stumbling, focused on earthly treasures, then your whole body shall be full of darkness. “The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness” (Luke 11:34). We understand that when our body is full of light, that there is no darkness, only light. When our eyes are not single in purpose in seeing our treasures in heaven, Jesus said there is absolutely no light in us.

     Matthew 6:24:

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.

Serve One Master
     The personification of mammon as a master illustrates that a servant’s allegiance to his master of mammon incorporates hatred for God. God and mammon are mutually antagonistic and exclusive and cannot be served at the same time. That’s God’s Word, and it is Truth, and your conscience must deal with it.
     “Take heed therefore that the light which is in thee be not darkness. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light” (Luke 11:35,36). When you focus your eye on heavenly treasure there is no darkness in you.
True Treasures
     Does this mean you can’t have things on this earth — that you can’t be rich? It means the more substance you store in heaven, the more substance God can continue to give back to you. You must redefine “rich” according to your value system. Your stack of deposit receipts for your heavenly treasures will determine richness. If you’re looking at earthly deposit receipts from your neighborhood, New York, or Swiss bank account, and that’s where your heart is, the Word of God says you’re a fool.
God’s Command
     The world teaches to get all that we possibly can and store up good things for ourselves. Jesus said we are not of this world (John 17:16). Paul teaches we are to consent to the wholesome words of Jesus and not the perverse disputing of men of corrupt minds who suppose that gain is godliness. We are to withdraw from such and not err from the faith (I Timothy 6:3-10). We can be rich and have nothing or make ourselves poor and have great riches (Proverbs 13:7). We are to sow our earthly seed and reap heavenly treasure. God will multiply our seed sown, increase the fruits of our righteousness and we will be blessed (Galatians 6:7,8; II Corinthians 9:9,10; Proverbs 22:9). We are admonished and encouraged to give of our substance to the poor with indications that failure to do so can bring everlasting punishment (Deuteronomy 15:11; Matthew 26:11; Matthew 25:31-46).

Chapter Eleven

Fear of the Future:
Matthew 6:25-34

Demonstrates how provision of our daily necessities results from seeking the kingdom of God and His righteousness.

     Matthew 6:25:

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?

Human Worries
     This could be expressed as follows: For this one thing I declare to you, don’t be over-anxious, with distracting cares about your natural life, the food to nourish your body, or what clothes you put on. Isn’t life more than food and nourishment, and the body more than something to clothe? Jesus establishes a powerful principle. He then illustrates how our heavenly Father provides for the birds, using the flowers as examples of natural beauty in clothing.

     Matthew 6:26:

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?

     “Behold” emblepo is a close, penetrating look. In Luke 12:24 He says: “Consider the ravens: ...” “Consider” katanoeo, to perceive fully by the action of the mind in becoming aware of and understanding facts about a thing. We are to perceive with a close, penetrating look and use our minds in becoming aware of and understanding the facts about the fowls of the air. They don’t sow, reap or gather into barns, yet God provides them with food and nourishment. Our heavenly Father will feed us if sowing, reaping and gathering are affected by corruption and thieves. “... Are ye not much better then they?” Aren’t we different, of much more value than the fowls of the air? Aren’t we created in the image of God? Aren’t we to have dominion over the fish of the sea, and over the fowls of the air, and over every living thing that moveth upon the earth?

     Matthew 6:27:

Which one of you by taking thought can add one cubit unto his stature?’

     We can add nothing of substance to our lifetime or physical stature by over-anxiety and distracting cares. “If ye then be not able to do that thing which is least, why take ye thought for the rest?” (Luke 12:26). We don’t have power by personal ability, permission, or opportunity to do a very little thing. Why be over-anxious and distracted about the remaining things?
Spiritual Understanding

     Matthew 6:28:

And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

     “Consider” katamanthano, is to learn thoroughly. Jesus admonishes us not to be anxious and distracted about what to wear, and to learn thoroughly, by considering the lilies of the field. In Luke 12:27 He says to consider the lilies, using katanoeo, which He used in Luke 12:24 regarding the ravens. Consider how the lilies grow, how they increase, without toil or labor, or tiredness, or making clothes for themselves.
     In Matthew and Luke Jesus has used three different words to stress His point of considering the ravens and the lilies of the fields. We are to consider by a close penetrating look; by perceiving fully by the action of the mind in awareness and understanding; and to learn thoroughly of them.
God’s Loving Provisions For Us
     The birds don’t reap, sow or gather in barns. The lilies of the field don’t toil and don’t spin. Our heavenly Father feeds the birds, and makes the lilies beautiful, and they don’t have a thing to do with it. There are those who eat fine, filling and fattening meals of the best foods known to man. They wear the best clothes, fitted by the best tailors, and cleaned in the best places. They claim the prosperity and blessings of God in their life, and they don’t have a thing to do with it.
     If you’ll look around, you’ll find those in the unsaved world who have it just as good, or better, than they do. That will bother some, and painfully upset their theology. There are even some of those heathen who never get sick. “Why are you blessing those heathen, God, when I’m doing all this great work for your kingdom? How come you’re blessing them more than me?”
     Because you haven’t learned the fullness of love Jesus talked about in Matthew 5:44,45: “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; That ye may be the children” (sons) “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.”
     How about sending some of your Godly sunshine to someone to brighten up their life? And some of your Godly rain to help them to grow? Let them bask in the sunshine of your love and rain down showers of blessings upon them. That’s God’s love in action.
     “Well, I’d love to do that and I’m just waiting for God to open a ministry door for me.” The door has been open a long time “For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land” (Deuteronomy 15:11). Quit worrying about what you’re going to eat, or what you’re going to wear. God will take care of you when you take care of thy brother, the poor, and the needy in thy land.
     Let your sun rise on the evil and on the good, and send your rain on the just and the unjust. When you’re taking care of the poor, you won’t have the time or desire to determine who’s evil or good and who’s just or unjust. That’s God’s love in action.

     Matthew 6:29,30:

And yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. 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?

     God clothes the grass of the field with these beautiful lilies. Their reedy stalks, which make fine fuel for the fire, last in their beauty only briefly. As a new and eternal creature in Christ, He rebukes us for our little faith. We don’t consider, perceive and learn thoroughly that God is going to much more clothe us.

     Matthew 6:31:

Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

     Following this statement found in Luke 12:28, we read in Luke 12:29 “And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.” “Doubtful” meteorizo, means to lift up on high; suspended. (We get our word “meteor” from it).

     Matthew 6:32:

(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

     We are not to be in suspense about what we shall eat or drink, or be clothed with. We are comforted by knowing that the Father knows our needs.

     Matthew 6:33:

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

     This is the catalyst to help us not be distracted with cares, worries and over-anxiety. It’s responsible for setting into motion spiritual activity to overcome our anxieties and eliminate our little faith. As we seek the kingdom of God we acknowledge and voluntarily submit to God’s rule, knowing it is within us. We obey God’s commandment to love Him with all our heart, soul, mind and strength. And we love our neighbor as ourselves. It’s implied that we are to love ourselves as well as love our neighbor. Fulfilling the law by our love brings us to a state of purity, righteousness and completeness. Within the biblical boundaries of loving God, neighbor and self we are sovereign and free to express that love without limitations in thought, word or deed.
     We are also to seek God’s righteousness, which is His holiness expressed by His condemnation of sin. Our practical definition of sin was stated as anything contrary to God’s character, compassion or conscience.
     Our knowledge of good and evil (conscience) resulted from eating fruit in disobedience to God’s orders. We must refrain from using our wisdom in personal decisions of judgment to execute justice. Instead, we must now eat from the tree of life and limit ourselves to love, grace, mercy and peace. God has established authority as the proper vehicle to execute earthly justice (Romans 13:1-7).
     “Added” prostithemi means to put in addition to. Seeking the kingdom of God, and His righteousness, “all,” pas in the plural, these things will be put in addition to the kingdom of God, and His accompanying righteousness. The birds are fed, and the lilies are beautifully clothed, as you will be, without having a thing to do with it. The presence of God and His righteousness in your life is a necessity for the addition of things you need.
     By having these things added to us, we eliminate:
     1 — Distance between us and the thing to be added to us.
     2 — Time required to close the gap in that distance.
     3 — Effort required to expend in time to reach that distant thing.
     4 — Other people to contact to arrive at the thing desired.
     5 — Wear and tear on body, soul and spirit in dealing with other people. And expending effort and time to gain ground on the distance.
     6 — Choice selection — God has preselected what is most needful for our situation.
     7 — Fear — we establish a marker buoy of faith as a reminder of the last time God blessed us by adding unto us.
     God does not reign over your kingdom. He reigns over His kingdom, and you must relinquish your kingdom (where self reigns) and seek His kingdom, where God reigns.
     God will still make His sun to rise on the evil, and send rain on the unjust, because He is Love. They will continue to store up treasures for themselves here upon this earth. You will be storing up treasure for yourself in heaven. God will take care of all your needs while you’re helping others. “And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us” (Deuteronomy 6:25). We are not to fear, but to be assured of God’s intent: “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32).

     Matthew 6:34:

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.

     Tomorrow will have its own anxieties and distracting cares. Each individual day has enough bad thoughts, words and actions of its own.
Reliance Upon God
     Jesus has used reinforcement, reassurance and repetition, stating not to be anxious and have distracting cares (verses 25, 31 and 34). He has told us where to focus our attention (verse 33) to obtain things we need. The cares of this world, of this life, choke the Word and it becomes unfruitful. Cares distract us from preparing for the fullness of the kingdom of God.
Forceful Heavenly Entry
     We are to violently force ourselves into the kingdom of heaven. We must use force against the hypocritical and powerful opposition from the religious who foster the traditions of men, and the worldly who oppose the kingdom of heaven. (Luke 16:16; Matthew 11:12). In these two texts the word “presseth” and the phrase “suffereth violence” are the same word, biazo in the original, meaning to use force, and enter violently. Our Father is well pleased to freely give the kingdom to us, but we must use force against men who would keep us from God and His righteousness.

Chapter Twelve

Fairness:
Matthew 7:1-6

Warnings of how our judgment and also our forgiveness are pre-determined by us.

     Matthew 7:1:

Judge not, that ye be not judged.

Judging Others
     “Judge” krino, means to form an opinion as a process leading to a decision. Jesus states in a companion passage: “Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:” (Luke 6:37). “Judge” is the same word, “condemn” katadikazo, here, to exercise judgment against someone, i.e., pronounce guilt. “Forgive” apoluo, is to loose away from, to release. When you form opinions about others and exercise judgment, pronouncing guilt, the judgment you exercise will be exercised against you (Luke 19:22 — Matthew 25:26). You are to forgive and you will be forgiven and released of opinions and judgments against you by others.

     Matthew 7:2,3:

For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?

     “Judgment” krima, is a pronounced decision made based on opinions. The mote and beam are used as a comparison between something very small and very large. “Beholdest” blepo is to contemplate, “considereth” katanoeo, to perceive fully by the function of the mind in awareness and understanding the facts about something. The contrast is evident. Why contemplate the small thing in your brother’s eye, not fully perceiving in your mind any understanding and awareness of the very large thing obvious in your own eye?

     Matthew 7:4,5:

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? 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.

     James, chapters three and four, and Titus 3:2-7 instruct us not to judge fleshly weaknesses, as we all have the same problems. We are not to judge opinions, observances of days or what is eaten. We are not to be a stumblingblock, but are to use our strength (in the Lord) to bear up those who are weak (Romans 14-15:13 — see also John 7:24; 8:15; I Corinthians 8-11:1; Colossians 2:16; Galatians 6:1-10). We are not to judge prematurely the “counsels of the hearts” (i.e., motives or purposes) of another’s ministry. When the Lord comes He will “bring to light the hidden things ...” (I Corinthians 4:1-7 — see also I Corinthians 2:15,16).
     I Corinthians 5 is clear that we are not to judge those in the world. However, we are to judge the effects of fellow believers on the body (see also II Corinthians 2:5-11; 7:8-12).
     [Those who do not believe on Jesus are judged (John 3:17,18, where krino is translated “condemn(ed)” and verse 19 states the reason. Jesus did not come into the world to judge the world, but to save it (John 3:17; 12:47). The Father does not now actively judge but has placed that task into the hands of Jesus (Acts 17:31 — Psalms 9:8; 96:13; 98:9), Who has stated that His Word will judge (John 5:22-27; 12:47-50). The Holy Spirit teaches and reminds us of His Words (John 14:16,17,26; 15:26; 16:7,13). Therefore final judgment exercised after the second coming of Jesus (Matthew 25:31-46; John 5:22-30; 8:26; Acts 10:42; 17:31; Romans 2:16; 14:9-12; I Corinthians 4:5; II Timothy 4:1; I Peter 4:5; Revelation 20:11-15) will be according to His Word].
     We are also to judge between the brethren (I Corinthians 6:1-8 — see also Matthew 19:28, Luke 22:25-30) and are to judge carefully and intelligently (Acts 4:19; 15:19 (where krino is translated “sentence”); 16:4 (where krino is translated “ordained”); 16:15; 21:25 (where krino is translated “concluded”); I Corinthians 7:37 (where krino is translated “decreed”); 10;15; 11:13,31; 14:29).
     In the light of these scriptures Jesus’ statement makes it clear the purpose, motivation and goal of your judgments is the measure you have meted out. It will determine how you will be judged. We are to exercise, as far as humanly possible, the attributes of God’s conscience in using Godly wisdom to arrive at judgments of justice.
Forgiveness Brings Blessings
     Give abundantly and you will be blessed abundantly (Luke 6:38). A Godly spiritual principle is that the measure you use will be used to measure back to you. This text specifically speaks of releasing opinions, decisions and judgments of the fleshly weaknesses of fellow believers, urging forgiveness. It emphasizes equivalent treatment for our acts of kindness or cruelty. “Ye shall know them by their fruits” (Matthew 7:16-20; 12:33-35; Luke 6:43-45).
     The hypocrisy involved in using the wrong measure in judging is discussed by the Apostle Paul. He sternly warns us of the danger of storing up judgment for ourselves by such a practice (I Corinthians 11:27-32; Romans 2:1-11).
     Loving and judging one another are two different things. We are to love unconditionally, but are to judge erring on the side of love and forgiveness. It must be according to the attributes of God’s character, compassion and conscience. We must remember that Jesus will ultimately judge all, and will judge according to His Word (Romans 14:7-13 — II Corinthians 5:10).

     Matthew 7:6:

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.

     We are to be fair to His body in exercising diligence in guarding those things which are holy and valuable and precious to Him and to us.
Dogs
     “Dogs” is used metaphorically for people. To illustrate their mentality and non-spiritual perception He does compare this group of people with real swine: pigs and hogs.
     A representative sampling from scripture describes the metaphorical dogs. Cult prostitutes, or sodomites (Deuteronomy 23:18); those derogatory of themselves and others (II Samuel 9:8; II Kings 8:13; II Samuel 16:9); and the assembly, or company, of evil, wicked men and their power (Psalms 22:16,20). Also God’s ignorant, lazy, selfish and opinionated watchmen and shepherds (Isaiah 56:10,11); and the destroyers sent from God (Jeremiah 15:3,6,7). The metaphor is carried through in the New Testament (Philippians 3:2; Revelation 22:15).
     Jesus is telling us not to give that which is holy over to the homosexuals, those that talk badly about themselves and others and the power of groups of wicked men. Also not to His ignorant, lazy, selfish and opinionated watchmen and shepherds.
     This bunch continues to reject the Truth of God. They reject His delegated authority, in heaven and earth, His Son and His redeeming work, and His church, His body. They only want one thing from the church, and the destroyers sent from God, the liberal theologians (from within — Nehemiah 4:10) and secular centers of influence (from without — Nehemiah 4:1,7,8; 6:2,3) help to give it to them. We haven’t policed our own ranks, so God is taking care of it.
     The dogs want authority in the natural of the holy and supernatural things of God. We are not being fair to ourselves, to the body of Christ and to Jesus, who warned us in advance.
     The church must take forth the precious from the vile (Jeremiah 15:19), at which time, God says: “And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible” (Jeremiah 15:20,21).
Pearls
     In the New Testament, pearls are grouped in with gold, precious stones, expensive and royal clothing and other things of value. The twelve gates in the new Jerusalem are made of pearls (Revelation 21:21). Gates are symbolic of the power of the government behind the walls. Pearls are a symbol of the preciousness of heavenly things and the power of God.
Swine
     Swine are unclean animals (Leviticus 11:7; Deuteronomy 14:8), and associated with abominable things (Isaiah 65:4; 66:3,17). We cast our pearls before swine when God’s heavenly things and the very power of God to function in this earth through us is given to unclean animals. They cannot recognize the preciousness of God’s things. Not only will they ignore them, they will trample them down in the mud and the excrement of their own bodies.
A Warning
     The statement by Jesus in Matthew 7:6 is parenthetical, profound, powerful and it is a prophetic warning. Don’t give up your authority, church, of the holy and supernatural things of God. Not so much as throwing your pearls in front of pigs, so that the pigs have no opportunity to trample them under foot, and the dogs no opportunity to turn and tear you to pieces.

Chapter Thirteen

Firmness in Seeking Favor:
Matthew 7:7-12

Persistency and faith, and the permanency of God’s gifts for the individual and also for corporate growth of the body are discussed.

     Matthew 7:7:

Ask, and it shall be given you, seek, and ye shall find; knock, and it shall be opened unto you:

Persistency
     “Ask” aiteo, is a request to someone in a higher position than the one who asked. “Seek” zeteo, is to seek after, to desire. “Find” is heurisko, here, to find by searching.

     Matthew 7:8:

For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

     In the parallel account, Luke 11:9,10, we discussed that Jesus prefaced this teaching with the necessity for “importunity” anaideia, shameless persistency. In Philippians 4:6 we are to petition with thanksgiving and let our “requests” aitema, that which has been asked for, be made known unto God. The questions may arise “Aren’t I supposed to believe I received my answer when I asked? Won’t I be in doubt and unbelief by asking again?”
Faith
     Jesus addressed the issue of doubt and faith (Matthew 21:21,22; Mark 11:23,24) telling us to doubt not, and have faith. “Doubt” is diakrino, literally “to separate thoroughly or throughout.” It involves the decision making process in the word krino. It suggests a lack of faith, not weak faith. Those who are not in doubt, not undecided, shall have what they ask for. The word is the same in both texts. “Done” in Matthew and “come” in Mark is the same word ginomai, to become. It implies that the prayer of faith here will cause those things to become, or come into existence. “Ask” in Matthew and “desire” in Mark is also the same word aiteo, used in Matthew 7:7. It means a request to someone who is in a higher position than the one who asked, obviously referring to God.
     A prerequisite, or condition that must be met to have our prayers answered by God is that they are within the parameters of loving God with all of our heart, soul, mind and strength. And loving our neighbor as we love ourselves. Our prayers must reflect the attributes of God’s character, compassion and conscience. Our lifestyle must display, as salt and light, God’s love, grace, mercy and dependence upon His wisdom and judgment to execute justice.
     We must meet those requirements in prayer, believing, without doubt or indecision. Knowing that what we ask for is a reality when we ask for it, we must believe we’ve received it. And it becomes ours by manifesting as truth. Truth that may or may not be perceived by our five senses. Truth that is in agreement with the facts of physical and spiritual reality.
     The subject in these texts is faith, and in Matthew 7:7,8 it is persistency. If there is doubt or indecision, it will manifest itself as lack of faith. There is no condemnation in this — persistency is a faith builder. Requests are answered in either instance, by persistency or by faith.
Dependency Exhibited
     When you pray beyond your faith level, you are in doubt and unbelief. You cannot substitute words for faith.
     When you continue to ask for the same thing, you are being persistent and building your faith. God doesn’t need to hear you ask again. You need to hear yourself, reminding God, but in reality reminding yourself and continuing to declare your dependency upon Him.
     If you are obedient to Godly requirements, you will become full of faith, and it will strengthen you (Romans 10:17 — Mark 4:24,25). Persistency, belief, and obedience to the Word of God will bring you to a new level in your faith. You’ll “... calleth those things which be not as though they were” (Romans 4:17).

     Matthew 7:9,10:

Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent?

God’s Gifts Are Good
     In Luke 11:12 Jesus adds “or if he shall ask an egg, will he offer him a scorpion?” The examples Jesus used compare a loaf of bread to a stone, a fish to a serpent, and an egg to a scorpion. A loaf of bread could be compared in size and shape to a stone. A fish and a serpent are both limbless, with scales or scaly skin. A scorpion at rest resembles an egg in shape. He is comparing things that loosely resemble each other, in appearance or characteristics. However, they are so different that even a child, after casual assessment, would immediately recognize them for what they are. Bread, fish and eggs are food and beneficial to the body. Stones, serpents and scorpions are not good for the body, and not beneficial, and are evil in their scriptural connotations. Stones were used to stone people to death, serpents are associated with the devil and scorpions with demons.

     Matthew 7:11:

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?

     In Luke 11:13 Jesus is very specific about what good things he is talking about: “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?”
     “Gifts” in both texts is doma, which gives more prominence to the specific qualities and characteristics of a gift than to the fact that it’s a present freely given. The influence of the qualities and characteristics are implied or stated. It’s coupled with the word “good” in the original, which states the influence of the gift. Doma is used in Philippians 4:17 where Paul is commending the church at Philippi concerning their giving to him: “Not because I desire a gift: but I desire fruit that may abound to your account.” The same meaning is found: that of the specific qualities and characteristics of their gifts to Paul. Verse 18 explains the influence of their gifts: “But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God.” The influence of their gifts to Paul was to cause God to be well pleased with the givers.
     Doma is used in Ephesians 4:8: “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.” In verse 11 the gifts are named. The specific qualities and characteristics of these gifts and their influence upon the body of Christ are explained in verses 12 through 16. These gifts given unto men — apostles, prophets, evangelists, pastors and teachers — are to prepare and equip and make us fit for the work of the ministry. That means works of service in building up the body of Christ, “Till we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ” (Ephesians 4:13). We are to stop being children, tossed and blown around by the cunning craftiness of men to deceive, speaking the truth in love, building ourselves up in love. Each of us is to do the part that God has empowered us for.
     The doma gift of the Holy Spirit and the influence of His qualities and characteristics are fully explained throughout scripture. The Holy Spirit is also a dorea “gift” (Acts 2:38; 8:20; 10:45; 11:17; Hebrews 6:4). A dorea gift is a supernatural gift emphasizing it is a present freely given without persuasion, reasoning, or a cause. The Holy Spirit is yours as a gift for the asking.

     Matthew 7:12:

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.

God’s Gifts Are Permanent
     Would you give a gift to someone and then later take it back from them? Would you want that men should do that to you, contrary to the law and prophets (the fulfilling of which is love — see Chapter 2)? Do you think your heavenly Father, the source of the law and the prophets, and of love, would do that? “For the gifts and calling of God are without repentance” (Romans 11:29). You may quench, resist, grieve, and ignore the gift of the Holy Spirit of God you asked for, but under grace, God, in His love, will not take back that Gift He gave to you. He will not take back the gift of apostles, prophets, evangelists, pastors and teachers from the body of Christ. One reason we’re not built up in love, and are still children, being tossed and blown around by the deceptions and traditions of men is because of the teaching that God has taken back His gifts. The specific qualities and characteristics of these leadership gifts are not being recognized and developed fully. That’s why the influence of those qualities and characteristics as stated in Ephesians chapter four are lacking in the church of Jesus Christ.
     There is a slogan in the church world: God said it, I believe it, and that settles it. That’s rotten theology. Church, God said it, and that settles it, whether you believe it or not. Forget what others believe, even the modern day scribes and Pharisees, even the modern day church leaders. Grow up, and build yourself up in His love.

Chapter Fourteen

Finding The Gate:
Matthew 7:13,14

Emphasizes the necessity of violent efforts against the hypocritical traditions of men.

     Matthew 7:13:

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:

Effort Required
     “Strait” is stenos, narrow, restrained. “Destruction” is apoleia, total loss and ruin of well-being, not of being — the cessation of existence — but of well-being. We are to go in at the narrow gate, the restrained gate. The way to complete ruin of our well-being involves going into the wide, ample gate. It leads away to a broad place, an easy, wide road. There are many going into and through it to their destruction.

     Matthew 7:14:

Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

     “Narrow” thlibo, means to press, to squeeze by, implying the pressure of circumstances and antagonism of persons. “Life” is zoe, the life filled with God-like activity, with holiness and righteousness in eternal fellowship with God. It is a narrow, restrained gate and squeezed and pressed in with circumstances and antagonistic persons, that leads to life filled with Godly activity. There are few that “find” heurisko, here, to find by inquiry, learning or discovery.
     In Luke 13:23,24, this issue is addressed: “Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.” “Strive” is agonizomai, which means to agonize (the source of our English word), and to use all your strength to win.
     Strive to enter in at the narrow, restrained gate, for many, Jesus says, will seek after, and desire to enter in, and shall not be able. “Able” here is ischuo, meaning to have power and strength, to be strong, effectively producing results. This is a much stronger word than dunamai, to have the power by personal ability, permission or opportunity. Agonize, contend with all your strength and effort to get in. There will be many who do not have the power and strength. They won’t be strong enough to effectively produce the desired result of getting in through that narrow gate.
     Jesus’ teachings here in these two verses adds greater emphasis and stress to our efforts. We need to get violent against the hypocritical and powerful opposition from those who teach the traditions of men. Our Father is well pleased to freely give the kingdom to us. We must agonize, and press in with all our strength to be effective against those who would keep us from the true and living God and His righteousness.

Chapter Fifteen

False Prophets:
Matthew 7:15-20

Scriptural symbology provides guidelines to recognize the fruit of false and true prophets.

     Matthew 7:15:

Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.

Watch And Observe
     “Beware” is prosecho, “to hold toward oneself,” to focus your thoughts on something and keep it under surveillance. “Ravening” is harpax, “snatching, ravenous, rapacious.” Keep your thoughts on false prophets. They come in sheep’s clothing, looking for victims to devour.

     Matthew 7:16:

Ye shall know them by their fruits. Do men gather grapes of thorns or figs of thistles?

Fruits
     “Know” is epiginosko, to fully recognize a thing for what it really is. “By” is apo, meaning “from.” You will fully recognize these false prophets for what they really are from their fruits. “For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit” (Luke 6:43). “Corrupt” is sapros, putrid, rotten and worthless, denoting deterioration from goodness. “For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes” (Luke 6:44).
Thorns And Thistles
     The scriptural symbology of thorns show their link to the curse (Genesis 3:17,18; Isaiah 55:13; Matthew 27:29; Mark 15:17; John 19:2,5; Hebrews 6:8).
Grapes
     Grapes are symbols of good things. They are a symbol of restoration to the king’s favor (Genesis 40:9-13); of God’s provisions for the poor, the stranger, the fatherless and the widow (Leviticus 19:10); and of separation unto God (Numbers 6:2,3). Grapes symbolize hospitality and friendship by allowing the eating of a neighbor’s grapes, with warnings not to take advantage of hospitality by filling our vessels with grapes (Deuteronomy 23:24). Grapes are compared with Israel and contrasted with briers and thorns (Isaiah 5:1-7). The cup (the fruit of the vine — grapes) is used as a symbol of the New Covenant by Jesus as representing His shed blood (Jeremiah 31:31; Matthew 26:27,28). Amos 9:13 speaks of restoration and prosperity and includes grapes and sweet wine as part of the symbology.
Figs
     Figs are symbols of good things, and of rotten things. Figs are a symbol of peace (I Samuel 25:18), and of God’s provisions for healing (II Kings 20:7). In Isaiah 34:4, God’s power is the subject and figs are used in the symbolism. Jeremiah, chapter 24 contrasts the good figs and the rotten figs. Good figs are compared with the Babylonian exiles from Judah, and bad figs to the Jews in Jerusalem under the reign of King Zedekiah. Jeremiah 29:17 speaks of vile figs that cannot be eaten, they are so evil.
Grapes And Figs
     Grapes and figs are symbols of plenty in the promised land (Numbers 13:20-23; 20:5). Violation of God’s commandments is depicted in Nehemiah 13:15-18, and symbolizes the need for proper order, and God’s judgment. God’s recognition of Israel is described in Hosea 9:10, and Micah 7:1,2 compares the lack of ripe grapes and figs to the lack of a good, upright man.

     Matthew 7:17,18:

Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.

Good Fruit
     Every good tree — every good prophet — brings forth good fruit — grapes and figs. They restore to the King’s favor, provide for the poor, the stranger, the fatherless, and the widow. Separating themselves unto God, they are hospitable and friendly, and don’t take advantage of hospitality. True Israelites, they teach and preach the New Covenant and the restoration and prosperity of that covenant. They offer peace, the peace of God, bring healing, display God’s power and are looked upon by God as good. Teaching the provisions for plenty in the promised land, they stay in proper order and teach it. Acknowledging God as judge, they hold out good things to those who are unsaved, and to those in the body of Christ. They teach recognition of Israel after the flesh as examples for all biblical spiritual Jews, and they themselves are like ripe grapes and figs and are good and upright men and women.
Evil Fruit
     Every bad, putrid, rotten tree — every false prophet — brings forth evil fruit, fruit that is cursed, barren and rotten, and there will be many false prophets (Matthew 24:11-14; Mark 13:21-23; I John 4:1). These false prophets and false Christs work signs and wonders to seduce and deceive. However, if they don’t bear good fruit, and don’t minister as exemplified by grapes and figs, they are thorns and thistles. They are cursed, barren, bad, putrid and rotten. Verse 18 says they cannot, dunamai, they don’t have the power by means of their personal ability, opportunity, or permission to create good fruit.

     Matthew 7:19,20:

Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them.

Appearance Deceives
     In II Corinthians 11:13-15 false apostles transform into apostles of Christ. Satan is “transformed” metaschematizo, to transfigure or disguise; fashion oneself, into an angel of light.
     Focus your thoughts on false prophets and keep them under surveillance. Beware of these wolves in sheep’s clothing sitting next to you on the pew, or that person behind a pulpit.

Chapter Sixteen

False Believers:
Matthew 7:21-23

Scriptural types unveil God’s will to reveal His plan for growth in goodness so that we are not excluded from heavenly entrance.

     Matthew 7:21,22:

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. 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?

Denial Of Heavenly Entrance
     Spiritual might, strength and ability have operated through these people who speak out and declare Jesus as their Lord. He states not everyone that repeatedly speaks of Him as their Lord shall enter into the kingdom of heaven. In verse 22 the word “say” is future tense. “Wonderful works” is dunamis, in the plural.
A Warning
     “And Jesus answered and said unto them, Take heed that no man deceive you.” ... “For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before” (Matthew 24:4,24,25; Mark 13:5,22,23,37; Luke 21:8,36).
     The warnings of Jesus are clear in that we are not to be deceived by (1) false Christs, (2) false prophets, and (3) deceiving signs and wonders.
God’s Will
     Only those who do the will of God will enter into the kingdom of heaven. “Will” thelema, is a determination, choice, or inclination and implies volition and purpose. As a noun it means a wish, desire, or longing.

     Matthew 7:23:

And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

The Unrighteous Unknown By Jesus
     Jesus will “profess” homologeo, declare openly I “never” oudepote, not even at any time “knew” ginosko, here, had a relationship with you. “Depart” apochoreo, withdraw away from Me, you that “work” ergazomai, toil and labor at “iniquity” anomia, lawlessness, wickedness and unrighteousness. In Luke 13:25-27 He says “depart” aphistemi, stand off, from me, “all” (plural) you “workers” ergates, worker, or workmen, of “iniquity” adikia, unrighteousness.
     Jesus never, not even at any time, knew these people. They toil and labor at lawlessness, wickedness and unrighteousness by choosing to do things their own willful way and not doing God’s will for His children.
Self Will
     Jesus has cautioned us to do the will of the Father. Those who do their own will won’t enter into the kingdom of heaven (I John 2:17).
Free Will
     It is our individual choice to use our strength to agonize and contend against the religious hypocrites, false teachers and false prophets. We must press violently to get into the kingdom of heaven, against the opposition of the traditions of men. We must be powerfully effective in getting through the narrow gate.
Follow Scriptural Types
     The Old Testament illustrates, by type, the holy things of God and His attitude toward them. Leviticus chapters 1-7 offer insight into our approach to God. This is only a brief sketch to outline the progression of a rich study. The sequence of the offerings in these chapters are from God to man, but are here reversed to emphasize our approach to God.
Cleansing From Sin
     The trespass, or guilt, offering (Leviticus 5; 6:1-7; 7:1-7; Colossians 2:13) was made for sins against God or man, either intentionally or ignorantly committed. It is a type of our cleansing from sin.
Cancelling Of Sin
     The sin offering (Leviticus 4; 6:24-30; 7:1-7; II Corinthians 5:21; Colossians 2:14; I Peter 2:24) was made for sins committed ignorantly. It is a type of the cancelling of our sin.
Communion With God
     The peace offering (Leviticus 3; 7:11-38; Romans 5:1; Colossians 1:20) was a voluntary offering shared by all. God’s portion was burned on the brazen altar and the priest and the offerer had a portion, signifying fellowship. In Leviticus 7:12,13, cakes without and with leaven were to be offered. In the Bible leaven is always a type of sin. But God in His love, grace and mercy, recognizes man’s sin, and yet extends His fellowship to him. This offering is a type of our communion with Him.
Consecration To God
     The grain (cereal, meat or meal) offering was to have no leaven (sin) or honey. (Leviticus 2; 6:14-23; Hebrews 7:26). God’s portion was burned on the brazen altar and the priests shared the remainder. This offering represents true consecration.
Commitment To God
     The burnt offering (Leviticus 1; 6:8-13; Romans 12:1,2; Ephesians 2:1-6; Hebrews 10:5-7), was a voluntary offering that was entirely burned on the brazen altar, except the skin, which was the priest’s portion. This offering represents the Saviours’ substitutionary death for us. The offerer was to bring a bullock, sheep (or goat), or turtle doves (or pigeons, a smaller species). This indicated that whatever the size and strength of sinful self you are an acceptable sacrifice, but must be voluntarily given up to God. This offering was a type of total commitment to God and His will.
A Progression
     We are first to be cleansed from sin committed ignorantly or intentionally by surrendering our lives to Jesus. God has made provisions for cancelling sins we continue to ignorantly commit. We can then share in communion and fellowship with the saints and God, knowing we are accepted in the Beloved. As we consecrate ourselves for holy use, the season of the pleasures of sin will pass. Total commitment to God’s will comes by voluntary sacrifice of self.
The Tabernacle
     When Moses completed the tabernacle, it was filled with the glory of God (Exodus 40:33,34) giving us another type of our holy walk.
Purging
     In the outer court was the brazen altar of sacrifice. This represents our purging by blood atonement, repentance and death of self.
Purifying
     Between the Holy Place and the brazen altar was the brazen laver. This is a type of our purifying by water baptism and self-examination.
Participation
     Entering the Holy Place, the priests viewed the table of shewbread, with the bread of presence. This is a type of our participation in the Word of God and fellowship.
Perfecting
     The golden lampstand illuminated this scene. This is a type of our perfecting by the light of the Holy Spirit and Jesus, the light of the world.
Prayer And Praise
     The altar of incense, taken into the Holy of Holies only on the day of atonement, once a year, typifies our prayer life and our praise. The priests offered incense twice a day with the morning and evening sacrifices.
Presence Of God
     Entering the Holy of Holies, the high priest was confronted with the ark of the covenant. It contained Aaron’s rod that budded, manna and the tables of stone. Aaron’s rod signifies man’s rebellion against God’s appointed authority (Numbers 16-17). The manna expresses man’s bitterness at God’s provisions (Exodus 15:23-27; 16:4,11-15; 17:2-7; Numbers 11:4-6). The tables of stone are a reminder of man’s rejection of God’s laws (Exodus 32:19). Only the blood sprinkled on the mercy seat covered these sins, permitting the presence of God to be manifested.
Steps Of Our Walk
     Our walk consists of purging, purifying, participation, perfecting, and prayer and praise. This brings us into the glorious presence of God.
     Entrance into the gate of the outer court may be compared with our justification. Passage through the door of the Holy Place is our sanctification. Through the Holy Place and past the veil of the Holy of Holies, our glorification. Participation in the Word of God, fellowship with Jesus and the saints, and the illuminating power of the Holy Spirit are necessary for our perfecting. Prayer and praise are prerequisites to entering into the presence of God.
     The spiritual enlightenment provided by these types quickens the urgency to continue through the gate of justification. We must press violently through the door of sanctification and agonize and contend in powerful effectiveness through the veil, into the presence of God. When we stagnate in our walk, we defeat the purpose, power and plan of God for our lives.
     These types have been given to us as examples for us to follow (I Corinthians 10:6), and “... that thou make all things according to the pattern shewed to thee ...” (Hebrews 8:5).
Violating God’s Will
     The body of Christ is to have pride, interest and assertiveness in the things of God. In our self pride, self-interest and self-assertiveness we objectify competition, not cooperation; chaos, not coalescence; criticism, not conciliation; chastisement, not correction; condemnation, not council; crisis not credibility; and conflict, not consonance.
     Toiling and laboring at lawlessness, wickedness and unrighteousness violates the will of God for our lives. Our relationship with Jesus and entrance into the kingdom of heaven depends upon doing the will of the Father.
     False believers are thoroughly deceived through their sense knowledge of felt unright-eousness, sinfulness and guilt. They think they are doing the Father’s will by what they do, rather than what they are. The pressures they feel from sin, self, society, sensuality and satan are relieved by doing what they proclaim to be acts of righteousness. This alleviates their feelings of sinfulness and guilt.
     They are not to be confused with hypocritical “churchians” who are playacting, caught up in their own pretense. “Churchians” have the potential to become true disciples of Christ.
     False believers fail to exercise their faith. They do not draw upon the strength of the cross as a legal reality that redeems and imputes righteousness to us.
     They do not accept by faith the grace of God as a loving, lifting, lavish reality that restores us and by which our sins are remitted.
     They find it impossible to accept by faith their conscience as a lasting reality reassuring them of the removal of guilt.
     In their attempts to reassure themselves and each other they become easy prey to the devil’s favorite technique of deception. This leads to denial of reality, and its attendant delusion, with attempts to defend their position.
     This brings distortion of their concept of reality and departure from the source of Godly truth, opening them up to demonic influence. This, in turn, brings defeat in their walk, instead of victory, which will damage them, lead them to destruction and ultimately, death and denial of heavenly entrance.

Chapter Seventeen

Foundations:
Matthew 7:24-27

Illustrates how stress is a revealer of the doer and non-doer of the words of Jesus.

     Matthew 7:24:

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:

Wisdom
     “Wise” is phronimos, meaning sensible, practical and wise in preparing for the future. In Luke 6:46 Jesus addresses the issue with a question: “And why call ye me, Lord, Lord, and do not the things which I say?” We can infer two things from this. First, why call Jesus, Lord, Lord, if He’s not your Lord? If you’re not doing what He says, then He’s not your Lord. Somebody else is, and you’re following another leader instead. Second, if you do what He says, Jesus will liken (compare) you to a wise man, sensible, practical and wise in preparing for the future.
     The wise man built his house upon a “rock” petra, a large rock. “Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like” (Luke 6:47). “Shew” hupodeiknumi, to exhibit under the eyes, is used figuratively in the sense of exemplifying. Jesus is going to show us, by example, what he resembles.

     Matthew 7:25:

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.

A Doer Of The Word
     “He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock” (Luke 6:48). “Digged deep” is two words, skapto, to scoop, to hollow out, and bathuno, to dig and deepen. This emphasizes that he dug out a little bit, recognizable as an effort to do something about his foundation. Then he used force, strength and quite possibly violence, to dig and deepen.

     Matthew 7:26:

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:

     “Foolish” is moros, foolish, stupid, and morally worthless and deficient.

     Matthew 7:27:

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.

     “Great” is megas, meaning great in size and intensity, “fall” is ptosis, meaning downfall. “But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great” (Luke 6:49). “Ruin” rhegma, is a breaking down, a fracture. The downfall of that house was great in size and intensity, broken down, and fractured.
     You can call Jesus Lord, Lord, but if you don’t do the things He says, you’re building your house upon the sandy ground. When the rains descend and the floods come, and the winds blow, it will immediately fall. Jesus likens that person to a foolish, stupid, morally worthless and deficient person.
The Violent Take It By Force
     Dig deep, using force, strength and even violence and get your foundation upon The Rock. When the rains descend, and the floods come, and the winds blow, you will not be shaken, and will not fall. Jesus will liken you to a wise, sensible and practical person, prepared for the eternal future.

Chapter Eighteen

Finale:
Matthew 7:28,29

An appeal to disregard teachings of human intellect and be shaped in the image of Jesus by responsibly following His teachings.

     Matthew 7:28,29:

And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: For he taught them as one having authority, and not as the scribes.

     “Astonished” is ekplessomai, to be exceeding struck in mind, signifying astonishment. It’s from several root words meaning to mold or shape by pounding or striking. “Doctrine” is didache, instruction or teaching, and stresses the authority of the subject matter and the act of teaching.
     People will be astonished at your doctrine. The sayings of Jesus will mold and shape you into His image, if you responsibly follow the wisdom of His teachings.
Practicality
     Divine sovereignty and human responsibility have been presented as contradictory ideas. Speculative attempts to bring balance to these concepts add fuel to a raging fire. Since God’s super-logical wisdom is beyond man’s ability to grasp fully intellectually, we must depart from the academic area and its speculative rationale. Assuming a practical stance will leave us with the necessity to apply it to our lives in a practical manner that reflects God’s will for us.
     We must conclude that we have no control over God’s sovereignty. We do have control over our human responsibilities. It is clear from scripture that in the area of human responsibility God has predetermined that man is responsible for his subjective decisions made by willful choice in fulfilling God’s plan.
     God is personally responsible for His sovereignty over us and we are personally sovereign in our responsibility to Him. Therefore it is necessary for us to accept the greater wisdom of God and be good stewards of that for which we are responsible as human beings, and let God be God.
     The Wisdom of the Lord declares: “Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths. Be not wise in thine own eyes: fear the Lord, and depart from evil. It shall be health to thy navel, and marrow to thy bones” (Proverbs 3:5-8). “Heart” lab, is used figuratively for the feelings, will and intellect. “Wise” chakam, incorporates intelligent, skillful or artful in its meaning. When we lean unto our own understanding and are wise in our own eyes, not fearing the Lord, the implication is that it is evil. We have the added benefit stated in verse eight that to trust in the Lord will renew our strength and refresh our bodies.
Extremes
     Extreme positions on predestination and on the eternal security doctrine are equally damning to the salvation process of the human soul. Extreme predestination is the essence of fatalism, evading personal responsibility to God. It may be grouped with astrology, atheism, artifices of fortune telling, palm readers, etc., and assumption of the validity of the theory of evolution. An extreme eternal security doctrine is the essence of a “works” mentality, because personal responsibility to God has been deemed to be forever absolved by a decision made long ago. Evidence of progress, change or condition and present-day activities are ignored.
Our Responsibility
     God has total control of all things. However, scripture is clear we have a responsibility to exercise our will in our thoughts, words and deeds according to God’s eternal plan for us.
     In the area of God’s sovereign plan for us, He has predetermined that in order for man to have eternal life he must be a citizen of the kingdom of God. He must responsibly mature in love for God, neighbor and self, thus displaying God’s character.
     We are to have the same compassion, grace and mercy with its resultant peace toward others that God has shown to us.
     We are to use Godly wisdom in arriving at properly delegated decisions of judgment and executing justice, demonstrating God’s conscience.
     In summary, we are to be a true “disciple” mathetes, a learner, pupil, follower, supporter and imitator of Jesus Christ.

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