The Calling of Matthew and Many More Healings by Jesus

Continuing a Bible study of the Gospels:

(Matthew 9:1) And He entered into a ship and crossed over, and came into His own city.

At the end of the last chapter and post, the Gergesenes had asked Jesus to leave their country.  Therefore, He boarded a ship and crossed over the sea, going back to His own city, Capernaum, where He spent most of His adult life.

(2) And behold, they brought to Him a man sick of the palsy, lying on a bed; and Jesus, seeing their faith, said to the one sick of the palsy, "Son, be of good cheer; your sins are forgiven you."

Some people brought to Jesus a man struck with palsy, which probably meant he was paralyzed.  It is interesting to note that the original word translated as "palsy" is "paralutikos," very similar to the word "paralytic."  The fact that they brought the man lying on a bed, probably more accurately a mattress or pallet, shows he could not walk.  Jesus saw faith in those who brought him to Him to be healed, but rather than just immediately healing the man, Jesus told him to be of good cheer.  He called him "son," probably meant to be an endearing term, and may have been encouraging him as the man most likely had begun to greatly despond.  Jesus, knowing the hearts of men, may have known the man felt guilty and believed that sinful living had brought about his condition.  He may have felt he was too great a sinner for Jesus to regard him.  Therefore, Jesus, first calling him an endearing name, told him to take heart and be of cheer because his sins had been forgiven.  

(3) And behold, certain of the scribes said within themselves, "This man blasphemes!"

Some scribes who were witnessing this event, said either to themselves, or within their circle, but not aloud and openly, that Jesus blasphemed, because He had attributed to Himself the ability to forgive sins, that which only belonged to God.

(4) And Jesus, knowing their thoughts, said, "Why do you think evil in your hearts?"

Although they had not said it aloud, Jesus knew the thoughts of the scribes, and asked them why they regarded Him as evil; and with that, knowing their thoughts as no mere man could know, He proved His power divine; only God can forgive sins and only God knows the hearts of men.

(5) "For which is easier, to say, 'Your sins are forgiven you,' or to say 'Arise and walk'?"

These scribes had obviously seen or heard of Jesus's miraculous healings.  How could He miraculously heal, other than by divine power of God?  That same power that miraculously heals, forgives sins; both are equally easy to God, and equally difficult to mere man.  The root cause of sickness and death in this world is sin, and Jesus had gone directly to the source of the sickness in this man.

(6) "But that you may know that the Son of Man has power on earth to forgive sins," then He said to the one sick of the palsy, "Arise, take up your bed, and go to your house."

So that the scribes might know the truth, that the same One who had power on earth to miraculously heal, also had the power to forgive sins, Jesus told the paralytic to get up, take his bed, and go home.  In other words, to prove to the scribes that He had the power and authority to forgive sins, He would perform the act of healing that they surely perceived to require the power of God.

(7) And he arose, and departed to his house.

The paralytic, perfectly healed, indeed rose up and went to his house.

(8) But when the multitudes saw it, they marveled, and glorified God, who had given such power to men.

That which was seen as evil and blasphemous to the scribes, was seen by the multitudes of people as a miracle of God, and they praised and glorified Him.  At this point, they realized only God could do these things, and in their minds, Jesus was a mere man, but they saw Him as one to whom God had given great power.

(9) And as Jesus passed on from there, He saw a man named Matthew sitting at the custom house; and He said to him, "Follow Me." And he arose and followed Him.

Jesus went on from the place where He had healed the paralytic.  He saw a man named Matthew (the author of this gospel account) sitting at the custom house, a place where taxes were collected.  Matthew was also known as Levi, which some of the other gospel authors call him.  Matthew was in the custom house, presumably in the midst of his business of collecting taxes, when Jesus called to him to follow Him.  It appears he, without hesitation, immediately rose and followed Jesus.

(10) And it came to pass, as Jesus sat at the table in the house, behold, many tax collectors and sinners came and sat down with Him and His disciples.

This same account in Luke says that Matthew himself had made a great feast in his own house for Jesus, and there was a great company of tax collectors and sinners who were at this feast.  As Matthew had been a tax collector, it makes sense he would have known many such people.  

(11) And when the Pharisees saw it, they said to His disciples, "Why does your Master eat with tax collectors and sinners?"

When the Pharisees saw this, the account in Luke says they murmured against Jesus's disciples, asking why would their master or teacher eat with tax collectors and sinners, not daring to ask Jesus Himself aloud.  Of course, the insinuation was that their master could not be righteous Himself if He associated with such people.

(12) But when Jesus heard that, He said to them, "Those who are well do not need a physician, but they who are sick."

Even though the Pharisees didn't have the courage to address Him, Jesus heard what they said, and addressed them directly.  Jesus told them that those who were well did not need a physician, but it was the sick who needed Him, and He should be found among them.  Likewise, those who would deem themselves righteous as the Pharisees obviously thought of themselves, then perhaps felt no need to have Him around them.  However, to those sinners He came to heal and save them.  Here Jesus represented Himself as the Great Physician of souls.

(13) "But you go and learn what this means, 'I desire mercy and not sacrifice.' For I did not come to call the righteous, but sinners, to repentance."

Jesus challenged the Pharisees to learn the meaning of the scripture Hosea 6:6, "For I desired mercy and not sacrifice."  The meaning, of course, was that God preferred acts of mercy and kindness over ritual acts of religion.  Jesus came for the merciful act of saving sinners, not for engaging in religious rituals with the righteous.  Jesus told them He did not come to call the righteous to repentance, but He came for sinners; therefore it was right He should associate with them.  Of course, all are sinners, but the Pharisees didn't see themselves that way, so Jesus was in essence telling them, if they were so righteous, then they didn't need Him, but these people did.

(14) Then the disciples of John came to Him, saying, "Why do we and the Pharisees fast often, but Your disciples do not fast?"

It appears that these disciples of John the Baptist came to Jesus at Matthew's feast.  It is probable that John was in prison by this time.  His disciples probably correctly understood that John was the forerunner of the Messiah, so they didn't understand why there was this difference between John's disciples and Jesus's with regard to fasting.  They were possibly grieving because of John's imprisonment, and at that time observing days of fasting; and they didn't understand why the followers of Jesus would not join with them in lamenting the captivity of the one who was the forerunner and baptizer of their Lord.

(15) And Jesus said to them, "Can the children of the bridechamber mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken from them, and then they will fast."

The 1599 Geneva Bible Translation Notes states that "children of the bridechamber" was a Hebrew idiom for those who were admitted into the marriage chamber as the groom's closest friends.  Jesus's point was that while He, the bridegroom, was with them, it was a time of rejoicing, not mourning.  However, He did say there would come a time when He, the bridegroom, would be taken away from them, and then they would mourn and would fast.

(16) "No man puts a piece of new cloth on an old garment, for that which is put in to fill it up takes from the garment, and the tear is made worse."

This is a rather difficult verse to understand, but I believe the meaning is this:  No one would put a new raw unwashed piece of cloth on an old garment and expect it to properly mend a hole.  The patch of new cloth, when washed, would shrink and pull away from the garment and the tear would be made worse.  Just like the children of the bridechamber could not be expected to mourn like those from without, that new patch of Christians could not be expected to wear like the old legalistic religious crowd.  Luke put it this way in his account, "The piece that was taken out of the new agreeth not with the old."  Likewise, there was no agreement between the laws of God, that true spirit of the law Jesus was teaching them, and the old legalistic religious rituals of man.  It would only make things worse to plop those new Christians into the old ways, expecting them to observe the old traditions of man.  Either they would lose the true spirit of God's laws, or they would disrupt the old legalistic rituals.  Just like the children of the bridechamber could not mourn, but only rejoice, so this new patch of Christians could not be expected to squelch the spirit and adhere to legalistic laws of man.

(17) "Neither do men put new wine into old bottles, else the bottles break and the wine runs out, and the bottles perish; but they put new wine into new bottles, and both are preserved."

This one is even more difficult.  However, when you realize that wine bottles back then were actually leather wineskins, it becomes easier to understand.  New fermenting wine would soon burst old worn out wineskins.  Once again, the new does not agree with the old.  Expecting new growing spiritual Christians to fit into the old religion of legalistic rules would hurt both; the Christians' spirits would be squelched, and their actions would disrupt the legalistic rites of man.  Once again, keeping these new Christians in their right place and time with Jesus, the bridegroom, preserves them, and doesn't disrupt the laws of man.  Jesus was telling the disciples of John with these three examples, that there was a propriety for things, and at that present time, His disciples were doing what was proper at that time.

(18) While He spoke these things to them, behold, there came a certain ruler, and worshiped Him, saying, "My daughter is even now dead, but come and lay Your hand upon her, and she will live."

While Jesus was speaking to the disciples of John, a certain ruler came to Him.  The accounts in Mark and Luke tell us this man's name was Jairus, and he was an elder of the synagogue.  He indeed worshiped Jesus and fell down at His feet, according to the other accounts.  From the other accounts, we get the picture that the man left his daughter at the point of death, and he imagined she would be dead by this time, or else he had been informed that she was indeed dead by then.  This man demonstrated great faith in Jesus that with His touch, he knew his daughter would live.  This is the first account in the Gospels of Jesus raising someone from the dead, although, chronologically, there had been one before this, described in Luke.  

(19) And Jesus arose and followed Him, and so did His disciples.

It appears that Jesus immediately arose and followed the man to his home.  His disciples followed, desiring to witness the miracle, I'm sure.  Jesus could have instantly healed the girl without going to her, and may have healed her before she died.  The reasons He didn't are at the least two-fold.  One was to demonstrate to His disciples that they should spare no steps or pains to save a soul.  The other was likely to give the child time to die, and He would perform a greater miracle.  Why did Jesus have to perform a bigger miracle?  He was teaching that He had power over everything--sickness, demons, weather, and even death.  

(20) And behold, a woman who was diseased with an issue of blood twelve years, came behind and touched the hem of His garment. (21) For she said within herself, "If I may but touch His garment, I shall be whole."

While Jesus was on His way to Jairus's house, a woman who had been ill with a flow of blood for twelve years, came up behind Him and touched the hem of His garment.  She felt that if she could only touch Jesus's garment, she would be healed and made whole."

(22) But Jesus turned around, and when He saw her, He said, "Daughter, be of good comfort; your faith has made you whole."  And the woman was made whole from that hour.

When the woman touched His hem, Jesus turned around and spoke to her, telling her to be of good cheer, that her faith had healed her.  She surely had demonstrated great faith in Him that merely touching the hem of His garment would heal her.  She was healed or made whole, probably instantly.  The original word that was translated as "hour" also meant "an instant," and knowing our Lord by His previous miracles, I am sure the healing was instantaneous.

(23) And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, (24) He said to them, "Make room, for the maiden is not dead, but sleeps."  And they laughed Him to scorn.

By the time Jesus arrived at the ruler's house, his daughter was indeed dead.  There were musicians and people lamenting her death.  Jesus told them to make room for Him, that the girl was not dead, but only sleeping.  To that statement, the people ridiculed Him for they "knew" her to be dead.

(25) But when the people were put out, He went in and took her by the hand, and the maiden arose.

When the people were moved out, Jesus went in to where the girl lay, and took her by the hand, and she arose.

(26) And the fame of this went abroad into all that land.

The report of this miracle of raising that girl from the dead went far and wide all over that countryside.

(27) And when Jesus departed from there, two blind men followed him, crying, and saying, "Son of David, have mercy on us!"

When Jesus left Jairus's house where he had raised his daughter from the dead, two blind men followed Him, crying out to Him, calling Him the son of David, and asking Him to have mercy on them.  These blind men seemed to have great faith that Jesus was the Messiah, that Son of David (Matthew 1:1), and He would open the eyes of the blind (Isaiah 35:5).

(28) And when He had come into the house, the blind men came to Him, and Jesus said to them, "Do you believe that I am able to do this?" They said to Him, "Yes, Lord."

When Jesus had come into the house to which He had been going, the blind men followed Him.  Jesus did not stop to talk to them as they followed Him on the way to the house, even though they were crying out to Him.  This may have been to avoid an audience, or perhaps to test their faith, as He did then, asking them if they believed He could heal their blindness.  They answered that yes, they believed He was able.

(29) Then He touched their eyes, saying, "According to your faith let it be to you."

Jesus touched their eyes.  He certainly did not have to touch them to heal them, but since they were blind, I believe it may have been an extra bit of communication demonstrating that the power to heal their eyes did come from Him.  Jesus healed in many different ways, I believe to show His power was not limited to any one way, and to prove there was no one magic formula.  He told the blind men that according to the great faith they had, they would receive the sight they believed He could grant.

(30) And their eyes were opened; and Jesus sternly charged them, saying, "See that no man knows."

Their eyes were immediately opened, meaning they could see.  Jesus this time more sternly charged these recipients of miraculous healing not to tell anyone.  How could they not tell?  Even if they tried to keep such an amazing miracle a secret, it would become quite evident pretty soon afterward that they could now see.  I believe the only explanation is that Jesus didn't want them to go out and immediately proclaim it.  It is probably for the same reason that He didn't heal them until they came privately into the house.  For one thing, Jesus did not heal for fame and vain glory; and He did not want to draw even more throngs of people that might hasten His persecution and crucifixion, as all things must be done in God's timing.

(31) But they, when they were departed, spread abroad His fame in all that country.

In spite of Jesus's stern command, the blind men went out and proclaimed far and wide what He had done for them, spreading His fame throughout all that country.

(32) As they went out, behold, they brought to Him a dumb man possessed with a devil.

When the blind men went out of the house, some other people brought to Jesus a mute man who was demon-possessed.

(33) And when the devil was cast out, the dumb spoke, and the multitudes marveled, saying, "It was never seen like this in Israel!"

Apparently, the muteness was not natural, but was demon-caused, for when Jesus cast out the demon, the mute man immediately spoke.  The multitudes marveled, meaning a great number of people had come to witness the miracle, possibly being driven by the proclamation of the blind men as they were going out.  They exclaimed there had never before been anything like the miracles of Jesus seen in Israel.  Although there had been many miracles performed in Israel's past by Moses and the prophets, they had never seen anything like what Jesus could do.

(34) But the Pharisees said, "He casts out devils by the prince of the devils."

The Pharisees, who had begun to be envious and scornful of Jesus, absurdly remarked that He cast out demons by the power of the prince of the demons, Satan himself.  They could not deny that Jesus had indeed cast out demons, nor could they deny that it was a good thing that He did in casting them out.  Therefore, their only possible charge against Him was that He cast out demons by the power of Satan, which seems a ridiculous charge, because why would Satan want to cast devils out of people?  But such is the wisdom of fools, as there is no wisdom against God (Proverbs 21:30).

(35) And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

Jesus went about all the cities and villages, not confining Himself to one area, teaching in their synagogues, and preaching the good news of the kingdom of the Messiah, that is, that reconciliation to God was possible through salvation in the Messiah.  Once again, it is stated that Jesus healed every sickness and disease among the people.  Also I am once again reminded that Word of Faith followers believe this means every sickness and disease must now be healed if only we had the faith to believe Christ has already done it.  He has indeed healed us from death, but He has not healed us from every disease we may possess on earth.  I believe the hundred percent healings He did during His time was for the purpose of showing His power over all sin, sickness, and death.  To not heal even one would have made fodder for the skeptics to say He was unable to heal that one.  However, we have the knowledge that Christ did overcome all, even death, and now those miraculous healings are not always necessary.  Yes, sometimes people are healed miraculously in this day and age.  I have been witness to one remarkable healing.  If that is God's will that it might be used for His glory and to bring more people to salvation, then He may choose to do it.  However, it can also be His will to have people witness the faith and joy in someone even through his or her sickness, and that can make people want to know the reason and source of their joy (1 Peter 3:15).

(36) But when He saw the multitudes, He was moved with compassion for them, because they were faint and were scattered abroad, as sheep having no shepherd.

As Jesus went about all the cities and villages, He was moved with compassion for the multitudes of people He saw.  They were weary in their minds and souls, tossed about and divided with the rites of religion and the doctrines of the Pharisees.  Although they had many teachers, they had no one to care for their souls, and were lost as sheep with no shepherds.

(37) Then He said to His disciples, "The harvest truly is plentiful, but the laborers are few."

Being moved by seeing all the people without a shepherd, Jesus told His disciples that the harvest of souls that were prepared to receive the truth of the gospel was plentiful, but there were few workers or ministers to bring them in to their place of salvation.

(38) "Therefore pray to the Lord of the harvest that He will send forth laborers into His harvest."

Jesus instructed His disciples to pray to God that He would send forth laborers to bring these lost souls to salvation.  The original word "ekballo" that was translated as "send forth" was actually a much stronger emphatic word, meaning more like "eject" or "thrust forth."  There was to be an urgency in the prayers for workers who had never before had occasion for work such as this.  Therefore they were to be pushed outside their comfort zones into new territory, being led by the Holy Spirit and furnished with the grace and gifts necessary for the work.

This chapter presented many different healings by Jesus.  Jesus healed all who came to Him, demonstrating His power over all sins and demons and even death.  There is no sin so bad, nor any sinner so wicked, that cannot be forgiven by Jesus.  There was also demonstrated in this chapter the perseverance of those coming to Christ in the case of the man on a cot being brought by others, and the woman who grabbed at Jesus's hem as He went by.  So the poor sinner should let no obstacle stand in his way, but come to Jesus at once.  We saw in this chapter strong instances of faith in Jesus to heal and even raise from the dead.  We may be just as assured that Jesus will not turn any of us away who truly seek His salvation.

Jesus's Authority Over Wind and Demons

Continuing a study of the Gospels:

(Matthew 8:18) Now when Jesus saw great multitudes about Him, He gave commandment to depart to the other side.

In the first part of chapter 8, in the last post, Jesus had healed many people; all who came to Him, He healed.  Obviously, His fame had grown so much that He was thronged by crowds of followers and curious people everywhere He went.  Jesus was in Capernaum, a city on the northwest side of the Sea of Galilee.  He commanded His disciples that they go with Him to the other side of the sea.  Although fully God, He was also fully man, and He was probably wearied and needed rest and time for prayer; but there was also a purpose in that He would have opportunity to teach His disciples something.  Jesus did not seek applause and adoration from the crowds.  His teaching was from the heart and had purpose.

(19) And a certain scribe came and said to Him, "Master, I will follow You wherever You go."

This same account in Luke says that as they went their way to the other side of the sea, a scribe came to Jesus.  This man probably desired to be one of Jesus's disciples and wished to follow Him to the other side.  He told Jesus he would follow Him wherever He went.

(20) And Jesus said to him, "The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head."

Jesus here called Himself the Son of Man, a name He often gave Himself.  Jesus was God, yet He had humbled Himself to come in the form of man, and was born of a woman.  He said to this scribe that even the lowly creatures of the earth had homes, but He had nowhere to lay His head.  Imagine that!  The Messiah did not have a home of His own to which He could withdraw.  2 Corinthians 8:9 tells us that He, though He was rich, became poor for our sakes.  Christ humbled Himself and submitted to this lowly state to teach us dependence on God for all our needs, and to show the vanity of worldly wealth.  2 Corinthians 8:9 continues to state that through His poverty, we might become rich.  He taught people what true riches were.  If He had had even a modest house, those poorer than He might not believe that they could achieve the riches about which He taught.  In telling the scribe this, He was testing the man's motives, or perhaps proving them to the scribe himself.  Following Jesus would not be a journey filled with worldly grandeur, but quite the opposite.  If the man had any notions of any temporary advantage, Jesus warned him that would not be the case.  

(21) And another of His disciples said to Him, "Lord, let me first go and bury my father."

At this point in time, Jesus still had many followers, or disciples, not just the twelve.  One of these said he was ready to follow Him, but first wanted to go and bury his father.

(22) But Jesus said to him, "Follow Me, and let the dead bury their dead."

Jesus told the disciple to follow Him at that time, and leave others to bury their dead.  He called the others "the dead" because they were spiritually dead, having not yet received the gift of life through Christ.  It's not that Jesus had any objection to proper burials of relations, but He was calling this disciple to a much greater purpose than the business of the world.  Besides, it's possible the disciple's father was not dead yet, but possibly at a very old age, and the disciple wished to wait until he buried his father before he followed Jesus.  That would certainly explain why Jesus wouldn't allow him the time to do that if he truly wanted to be a disciple of Jesus.  However, even if the father was dead, he was indeed dead and had no knowledge of whether or not this disciple buried him.  There were others to bury him, and the disciple was called to see that many more people did not spiritually die.

(23) And when He had entered into a ship, His disciples followed Him.

This account in Mark states that Jesus and His disciples had sent away the multitudes, and had boarded the ship to separate themselves, and to go to the other side of the sea.  It also says there were with Him other little ships, so these probably had onboard his many disciples following Him.

(24) And, behold, there arose a great tempest in the sea, so that the ship was covered with the waves; but He was asleep.

Again, the account in Mark expounds on this, and explains Jesus was in the back part of the ship asleep, when a great storm arose and whipped the ship with waves causing it to fill with water.

(25) And His disciples came to Him and woke Him, saying, "Lord, save us!  We are perishing!"

The disciples woke up Jesus crying for Him to save them because they were in danger of drowning.  This demonstrates that His disciples knew where their help would come from.  This is the advantage of trials in that we know our weaknesses and that we rely on God to save us.  

(26) And He said to them, "Why are you fearful, O you of little faith?" Then He arose and rebuked the winds and the sea, and there was a great calm.

Although the disciples had some faith in Jesus by coming to Him to save them, they still had fear and some measure of disbelief, and that is why Jesus rebuked them.  In the account in Luke, He asked them, "Where is your faith?"  He then arose and rebuked the winds and the sea, calming them.  The account in Mark states he rebuked the winds, and spoke to the sea, "Peace, be still."

(27) But the men marveled, saying, "What manner of man is this, that even the winds and the sea obey him?"

Mark and Luke said the men were afraid at this as they wondered what sort of man this could be that the winds and the sea obeyed him.  Dr. John Gill, in his Exposition of the Bible, pointed out that the original word translated as "what manner of man" was "potapos," and actually did not include the word "man" at all.  It meant simply "what manner of" or "what possible sort," demonstrating that the disciples now realized Jesus was no ordinary man at all.  There was no man ever who could have commanded the winds and the sea and have them obey him; only God could do this, and that had these disciples marveling.

(28) And when He had come to the other side to the country of the Gergesenes, there met Him two possessed with devils, coming out of the tombs, exceedingly fierce, so that no man might pass by that way.

Jesus had gone to the other side of the sea to the country of the Gergesenes or the Gadarenes, as Mark called them in his account.  Gergesa and Gadara were towns near each other; therefore the inhabitants of the country between them were called by either or both names.  There Jesus met two people who were demon possessed.  They came out from among the tombs, in the burying place which would have been a good distance outside the city.  They were exceedingly fierce so that no one could pass by that way safely. 

(29) And behold, they cried out, saying, "What have we to do with You, Jesus, You Son of God? Have You come here to torment us before the time?"

Isn't it amazing that the demonic spirits that possessed these two recognized Jesus right away?  Those spirits that were so exceedingly fierce to mere men seemed to be in some fear of Jesus, asking why He should concern Himself with them, and whether He had come to torment them before the time.  I find that fascinating, as well, that the demons seemed to know that there was a time in the future when they would be condemned to everlasting punishment.

(30) And there was a good way off from them a herd of many swine feeding.

A good distance from them was a herd of swine, about 2000 of them, the account in Mark states.  It was not lawful for Jews to keep swine as they were unclean animals.

(31) So the devils besought Him, saying, "If you cast us out, permit us to go away into the herd of swine."

The demons pleaded with Jesus, that if He cast them out of these men, to send them into the herd of swine.  Isn't it amazing to consider that the demons realized Jesus's authority over them and had to ask His permission to be sent into lowly swine?  May we realize how little is their power to be dreaded by anyone who has Christ as his protector! 

(32) And He said to them, "Go." And when they had come out, they went into the herd of swine; and behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.

With a mere one word, Jesus cast the demons out of the men's bodies and allowed them to go into the herd of swine.  If it seems strange that Jesus would give the demons what they asked, we must consider that it was not lawful for Jews to raise swine anyway, so it would seem just to allow them to be destroyed.  Perhaps a greater purpose was that it was a visual demonstration of the rage and violent destruction these demons would do if allowed to continue their possession of a man.  Why would the demons ask to be sent to the herd of swine knowing they would be destroyed?  Just as they knew of their eventual demise in the end, they knew they would be destroyed, but they desired to destroy as much as they could on their way out.  Even now, Satan and his demons know their end, but they desire to take as many souls as they can with them!  They destroyed someone's herd; I'm sure their hope was that it might in someway set the people against Jesus and diminish His usefulness among them.  Satan's purpose is to steal, kill, and destroy (John 10:10).

(33) And those who kept them fled, and went their way into the city, and told everything, and what was befallen to the possessed of the devils.

Those who had kept the swine fled into the city and told everything they had witnessed.  They had witnessed the casting out of demons; they had seen them cast into their herd of swine and their huge herd of 2000 destroyed.  I'm sure they told all of this.

(34) And, behold, the whole city came out to meet Jesus; and when they saw Him, they besought Him to depart out of their coasts.

The entire city came out to meet Jesus.  One would think the casting out of demons would be of their utmost interest and awe, but it seems they were more disturbed about the loss of property than the salvation of souls.  They asked Him to leave their country.  Therefore, it seems the demons got their desired result in that the people did blame Jesus for the destruction of the herd and asked Him to leave, which would indeed diminish His usefulness among them.  So why did Jesus do this?  I believe Jesus always gives us a choice.  People have to take some responsibility for their souls.  God gave us this free gift of salvation, but we do have to accept it.  It is not forced upon us.  This incident surely demonstrated the hearts of men who would value property more than men's souls.  Unfortunately, it is no uncommon thing for people to love the world and property so much.  Romans 1:25 describes how people love and worship the created things more than the Creator.

In his thoughts on this chapter in his Notes on the Bible, Albert Barnes commented on Jesus's poverty as He told the scribe in verse 20 that He had no place to lay His head, no home.  I think of those, especially in the Word of Faith movement, who would say that to be one of God's children, would have to mean to be blessed by Him, and sadly, to so many, that means blessed by worldly riches.  Mr. Barnes reflected that is was no disgrace to be poor, as the Son of God was poor on this earth.  If our Maker brought us into this world in poverty, or if He allowed worldly possessions to be taken away by sickness or some other means, "let us remember that the Redeemer of mankind trod the same humble path, and that it can be no dishonor to be likened to Him who was the beloved Son of God."  The lesson of the scribe was that we should embrace the gospel without any hope of earthly reward.  The lesson of the man who wanted to bury his father was that we must forsake all for the sake of the gospel.  Our first duty is to God.  

Jesus preserves us in time of danger, as demonstrated in the calming of the storm.  All things that can injure or destroy us are under the authority of Jesus Christ.  Even Satan and his demons are bound and cannot destroy us!  What a comforting thought is that!  However, these are all gifts of Jesus that must be accepted; He would never force us to accept Him against our wills.  If we wish Him to depart from us, as the Gergesenes did, because we value the world and its riches more than we do Him or our own souls, then He will give us over to our worldly pursuits (Romans 1:26, 28).  How awful to hear those words, "Depart from Me, ye cursed..." (Matthew 25:41), because we have said to our Savior, "Depart from us."

Jesus Heals Many

Continuing a study of the Gospels:

(Matthew 8:1) When He had come down from the mountain, great multitudes followed Him.

Jesus had just finished His Sermon on the Mount in the last chapter.  He now came down from the mountain and huge multitudes of people followed Him, having heard His sermon and marveling at His teaching.

(2) And behold, a leper came there and worshiped Him, saying, "Lord, if You will, You can make me clean."

Leprosy was a dreadful, loathsome, and contagious disease, first appearing on the skin in white scaly patches or leprous sores.  It was generally deemed incurable, and because it was so contagious, lepers were segregated from the rest of the people.  It is probable that this leper heard Jesus only from afar, but he came to Jesus and worshiped Him.  The same account in Mark says the leper came beseeching Him and kneeling down to Him; the account in Luke says he fell on his face.  Note the type of faith this leper had.  He didn't say that he believed Jesus could heal him.  He was fully confident that Jesus could heal him; it was just a matter of whether or not Jesus would do it.  

(3) And Jesus put forth His hand and touched him, saying, "I will; be clean."  And immediately his leprosy was cleansed.

In His manner of curing this leper, by reaching out and touching this man who had a most loathsome disease, Jesus demonstrated that no sinner was too abhorrent to come to Him.  Such a touch meant ceremonial defilement in the Levitical law (Leviticus 5:3).  Albert Barnes suggested in his Notes on the Bible, that this meant the leper had already been healed by the time Jesus actually touched the man.  That may be, but it certainly wouldn't be necessarily so.  Jesus transcended the law; He fulfilled the law; His purity and holiness could not be defiled by it.  I believe it is very important to realize that no sinner is too abhorrent to come to Jesus.  There is no sin that Jesus cannot be in the presence of; that is the beautiful sacrifice of Jesus; He came to intercede for us, to cleanse us before God who cannot be in the presence of sin.  The leper had said Jesus could cure him, if He "will."  Jesus replied, "I will," and with the simple words, "be clean," the man was instantly cleansed of his leprosy.  

(4) And Jesus said to him, "See you tell no man, but go your way; show yourself to the priest, and offer the gift that Moses commanded, for a testimony to them."

Jesus told the man to go straight to the priest to be pronounced clean, and to offer the gifts that had been set forth in the law.  He told him to tell no one that Jesus had cured him before presenting himself to the priest.  The fact that the priest pronounced him clean would be testimony that he had indeed been healed.  We get insight in this same account in Mark, as to the possible reason why Jesus told the man not to say anything to anyone until after he had presented himself to the priest.  Mark 1:45 states the man went out and immediately began telling everyone, and broadcast this miracle so much that Jesus could no longer openly enter the city, and had to retire to desert places.  

(5) And when Jesus had entered into Capernaum, there came to him a centurion, beseeching him,

Again the account in Mark expounds on this a bit and states that Jesus again entered Capernaum after some days.  A Roman army commander came to Him.

(6) And saying, "Lord, my servant lies at home sick of the palsy, grievously tormented."

Adam Clarke, in his Commentary on the Bible, suggested that the word "Lord" used by the centurion just meant "Sir," and should always be translated that way when spoken by a Roman.  At this point, the Roman centurion may not have seen Jesus as Lord.  He told Jesus that his servant was in severe torment lying, probably completely confined to a bed, at his home sick of the palsy, that is, probably paralyzed.

(7) And Jesus said to him, "I will come and heal him."

Jesus replied to the centurion that He would go and heal the servant.

(8) The centurion answered and said, "Lord, I am not worthy that You should come under my roof, but speak the word only, and my servant shall be healed."

The great faith of this centurion has me wondering if Adam Clarke was correct in his assertion that "Lord" always meant "sir" when used by a Roman.  Maybe his point was that it was very unusual for a Roman to mean anything other than that, so that this was an extraordinary salutation.  This man exhibited humility and a great faith that would seem to only come from the Holy Spirit.  This account was expounded upon in Luke, and it appears that the centurion had sent elders to Jesus, rather than approaching Him himself.  When he heard that Jesus was coming to his house, he sent friends out to Him, to say that he was unworthy to have so great a person in his house.  He had great faith that if Jesus merely said the word, he knew his servant would be healed.

(9) "For I am a man under authority, having soldiers under me; and I say to this man, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."

The centurion explained that he was a man under authority, specifically Caesar, the Roman emperor, and his superior officers.  He was explaining that he understood authority.  As a centurion, he had at least a hundred soldiers under him, and when he said to one, "Come" or "Go," that man did as he commanded.  Likewise, when he commanded his servant to do something, he did it.  The centurion obviously saw Jesus as one in authority, and saw himself as under His authority.  Again, I believe this demonstrated that he must have thought of Jesus as true "Lord," but if not yet, he certainly saw Jesus as having authority over diseases, and had the utmost faith, that if Jesus merely said the word, the disease would obey His command.

(10) When Jesus heard it, He marveled, and said to them who followed, "Verily, I say to you, I have not found so great faith, no, not in Israel."

The centurion was a Roman, not an Israelite; therefore, Jesus especially marveled at the fact that this man exhibited more faith than anyone, even in Israel.

(11) "And I say to you that many shall come from the east and west, and shall sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven."

Jesus told His followers that people would come from all corners of the earth, and believe in Him; and they would join the most eminent followers of God in the kingdom of heaven.  To "sit down" with the great patriarchs suggested they would sit down to a banquet with them, a metaphor for being in close communion with them in heaven.

(12) "But the children of the kingdom shall be cast out into outer darkness; there shall be weeping and gnashing of teeth."

However, the Jews, who were God's own children and subjects of His kingdom, would be cast into outer darkness, meaning they would reject the light of Christ.  There would be weeping and gnashing of teeth by them, expressing the miserable state of those who would reject Christ and be cast out of the kingdom of heaven forever.

(13) And Jesus said to the centurion, "Go your way, and as you have believed, so be it done for you."  And his servant was healed in the same hour.

Evidently the centurion had come out to Jesus by this time, or perhaps Jesus sent word that the centurion could go about his business, because as he had believed, it would be done for him.  His servant was surely healed that moment, but was seen as within the hour by the witnesses.  The account in Luke states that "they who were sent, returning to the house, found the servant whole who had been sick" (Luke 7:10).

(14) And when Jesus had come into Peter's house, He saw his wife's mother lying and sick of a fever.

Jesus later went to Peter's house, which was also Peter's brother Andrew's house, where he saw Peter's mother-in-law, his wife's mother, lying sick with fever.  Peter, one of Jesus's disciples, was obviously married.  I was amazed at how many of the early Bible commentaries used this passage to condemn the Catholic church's position on celibacy for their priests.  I have to agree, it is obvious that Jesus did not condemn marriage in His disciples.  However, the Catholic church holds up Peter as their first "pope," and then forbids its priests to marry, contrary to the one on whom they established their church.  Not only was Peter married, but he had his wife's mother with him, demonstrating his kindness and care of his extended relations.  It appears then that marriage is no hindrance to virtue and following Christ.  Marriage is one of the first divine institutions of God.  God Himself said it was not good for man to be alone (Genesis 2:18).  How is it the Catholic church insists on celibacy of its priests?  The apostle Paul might have been a better representative for the Catholic church in this regard.  He was celibate, and wished that all could be content to be that way, but he considered this a gift; Paul had the gift of celibacy.  However, he himself stated that if one could not control his passions, then it was better to be married than to burn with desire.  Could that be why the Catholic church has such a problem with sexual abuse?  Priests being forced to celibacy when it is against their nature and contributes to uncontrollable desires?  After all the abuse scandals, why won't the Catholic church change its stance on celibacy?  Adam Clarke muses, "Those who pretend to say that the single state is more holy than the other slander their Maker, and say in effect, “We are too holy to keep the commandments of God.” 

(15) And He touched her hand and the fever left her; and she arose and ministered to them.

Jesus merely touched the woman's hand and she was immediately cured.  Other accounts said that Jesus took her hand and lifted her up.  Jesus healed with His touch.  Sometimes He healed with a word, sometimes a touch, sometimes both, and sometimes an action was required by the recipient.  There was no magic formula, demonstrating Jesus's unlimited power over disease in whatever manner He chose.  Also noteworthy is the fact that the fever didn't just leave her, but she was immediately back to normal and serving and ministering to her guests.

(16) When the evening had come, they brought to Him many who were possessed with devils; and He cast out the spirits with His word, and healed all who were sick.

Obviously, the fame of Jesus grew as He healed more and more people.  Many people were brought to Him, and He healed ALL who were sick.  The word of faith bunch use this as proof that Jesus wills all people healed.  At this point in His ministry, He did.  However, there are other instances in scripture where people were not immediately healed, or when they were not healed at all, as with the thorn in Paul's side.  Paul said God's refusal to take that away kept him humble; it had a purpose in making Paul the great apostle he was.  Another example I have often thought of is the time Jesus came upon a man blind from birth.  His disciples asked Him who it was who had sinned that this man was born blind; had it been his parents?  Jesus replied that neither the parents or the man had sinned to bring about his blindness, but that it was for that moment, that the works of God should be revealed in him (John 9:1-3).  I have often thought if the word of faith believers had their way, the man would have been healed long before that time.  However God willed that he remain blind until the right time.  Or how about the time that Paul and Silas were jailed, and they prayed.  Word of faith followers would have you believe that God's will was that they be free.  Well, they prayed, and an earthquake opened all the doors of the prison.  It would seem God answered their prayers and freed them.  However, Paul and Silas did not leave, but stayed and converted the jailer (Acts 16:24-31).  We don't really know what Paul and Silas's prayers were; rather than please free us, as we selfish humans would likely pray, theirs was probably use us in this situation to Your glory, according to Your will.  People can be brought to salvation by watching Christians keep strong faith and give glory to God in all, in their tribulations and infirmities.  There may be purpose in those infirmities, far greater than would be if those infirmities were healed.

In addition to those who were sick, the people brought many to Jesus who were demon possessed.  He cast out those spirits with merely His word.  It could be that Satan and his demons caused many of the diseases as he was allowed to do in the case of Job.  However, it is more likely that these were diseases of the mind that would not be seen by the public as normal sickness.  It is very interesting to note that Josephus the historian wrote that there was not a nation under heaven more wicked than Judea in the time of Christ.  Wow!  How far had God's people fallen!  It seems Judea abounded by demoniacs at that time.  Adam Clarke wrote that the people were strongly addicted to magic, and therefore, invited evil spirits to be familiar with them.  It could be that Satan, who leads the whole word astray (Revelation 12:9), having been thrown out of heaven with his angels, his demons, was working overtime at that time because he knew his time was short (Revelation 12:12).  With so much of Satan's work evident at the time of Jesus, it allowed Him to demonstrate frequently His power over Satan.  Jesus triumphed over Satan when He rose from the dead; He triumphed over death.  We know that He will come again, and I have to believe that time for Satan is again short, as wickedness grows so quickly now.  Things are happening today that one could not imagine would have been just a few short years ago.   

(17) That it might be fulfilled which was spoken by Isaiah the prophet, saying, "He Himself took our infirmities and bore our sicknesses."

Continuing the thought started in verse 16, Jesus healed all who were sick to fulfill the prophecy spoken by Isaiah in Isaiah 53:4.  Our Bible translation of that verse says, "Surely He has borne our griefs and carried our sorrows..."  Yet the primary definition of the original word "choliy" that was translated as "griefs" is actually "malady, disease, sickness" and "griefs" is secondary.  I can't help but notice how similar that word is to our modern "cholic."  The original word translated as "sorrows" was "makob" and the primary definition of that word is "affliction, pain."  Therefore, we can see that the prophecy indeed spoke of Jesus taking our afflictions (infirmities) and bearing our sicknesses.

This seems a good place to end this post, as the first half of Matthew 8 was all about Jesus healing many people, all who came to Him.  Once again, I think of word of faith followers, so prevalent in some of my circles.  Isaiah went on to prophesy in Isaiah 53:5, that "with His stripes we are healed."  They use this as proof that we ARE healed; we just need to have faith enough to accept it.  Healing becomes almost an idol, the main focus.  I believe it is quite obvious that the meaning of Isaiah's prophecy is that we are healed from our sin and from death.  Jesus overcame death through His persecution and cruel death, those stripes of the beatings He received.  He rose again to eternal life, and by our acceptance of His sacrifice for our sins, we may also have assurance of eternal life in the kingdom of heaven.  The reason Jesus healed all in His time was to prove His power over Satan.  If He had not healed all the ones who came to Him, it would appear He did not have complete authority over Satan.  It was necessary that He heal all during His time.  That does not mean that all have to be healed today.  Miraculous healing does still occur; I've been witness to it myself.  But it is not a foregone conclusion.  We have been healed!  Death has no hold over us!  There is no fear of death to those who know where their eternity lies.  And I firmly believe that some disease and infirmities are used by God to bring people to salvation.  To prematurely heal them from their physical infirmities might be to doom them to hell.  It might not give many others an opportunity to witness great faith through those infirmities that might bring them to salvation, marveling at the faith of those so opposite from those who grieve over death because they have no hope (1 Thessalonians 4:13).  As Peter said in 1 Peter 3:15, may we be ready to give others reason for that hope that is within us, even in our infirmities.  Paul gladly gloried in his infirmities because the Lord had told him that His strength was made perfect in weakness, so he rejoiced that the power of Christ would rest on him (2 Corinthians 12:9); when he was weak, then he would be strong (2 Corinthians 12:10).  To the Philippians in Philippians 4:13, he stated he could do all things through Christ who strengthened him.  We have great hope and faith and knowledge that we should be willing to share and shout from the rooftops.  We have been healed, and so can all who come to salvation in Jesus Christ.

Judging Others, the Narrow Way; Jesus Ends His Sermon on the Mount

Continuing a study of the Gospels:

(Matthew 7:1) "Judge not, that you be not judged."

Jesus continued with His Sermon on the Mount.  He warned against judging other people, as we all can be easily judged for our actions.  We cannot judge the heart; only God knows that and can righteously judge.  We can judge actions, as the law obviously does, but I believe this refers to the harsh criticism of another person when we cannot know the heart that motivates their actions.  I can't help but think of the time during the Obama administration when so many prominent and famous blacks (and others) said that the only reason any of us would be against his presidency would have to be because we were racists.  For me, personally, nothing could have been further from the truth!  It was his policies that I was against.  Had he been pro-life, pro-God, pro-family, and pro-Constitution as it was originally intended, I would have voted for him and been proud to call him my president!  Likewise, for those who so hated President Trump, they judged all his supporters to be bigoted white supremacists.  Again, nothing could be further from the truth!  He was the best president in my lifetime on the issues I care most about--life, God and religious liberties, and Israel.  It's the policies I care about, but there are those who want to judge my motives, my heart, if you will.  Only God knows that.

I can't help but think that this is Satan's favorite passage in the entire Bible.  For if we cannot judge at all, then anything goes!  That obviously cannot be what Jesus meant.  Illegal actions must be judged.  Paul talked about judging one's brother's actions gently and lovingly to restore him to righteousness, so that he be not judged by an ungodly world (Galatians 6:1-6, 1 Corinthians 6:1-6).  However, he did caution that one must do that carefully, as one could so easily fall into the sin of pride and judgment.  We are all sinners and are all subject to judgment, so only with a genuine heart of love for another should we ever attempt to correct him.  Love is the opposite of judgment.  Do for others as we would like for them to do for us (Matthew 7:12), and carry each other's burdens (Galatians 6:2).  We should test our own actions (Galatians 6:4) and with a heart of love, not judgment, only help as we would like to be helped in such a situation.  

(2) "For with what judgment you judge, you shall be judged; and with what measure you use, it shall be measured to you in return."

Jesus warned that the severity of judgment that we use against another, will in turn be used against us, by God and man.  We certainly know this to be true with regard to man.  One who is severe in his judgment against another naturally excites the defensiveness and severe judgment of the recipient.  With regard to God, Jesus told us on countless occasions to do good to others, including our enemies, to forgive others as we wish to be forgiven, to love others as we love ourselves; this reciprocal type of judgment is certainly in keeping with the commands of Jesus.

(3) "And why do you behold the splinter that is in your brother's eye, but do not consider the beam that is in your own eye?"

The original word "karphos" was translated in the KJV as "mote".  Our present dictionary defines "mote" as "speck".  However, "karphos" was more properly defined by Strong's as a dry twig or straw, and a small speck of that would be a splinter or perhaps a piece of saw dust.  Jesus's purpose in using the word was to be the exact opposite of a large wooden beam.  Why does one look at the small fault of another while ignoring the much greater faults of himself?

(4) "Or how will you say to your brother, 'Let me pull the splinter out of your eye,' and behold, a beam is in your own eye?"

Jesus presented the question of how one could presume to correct the small fault of another when he was guilty of so much more.

(5) "You hypocrite; first cast the beam out of your own eye, and then you shall see clearly to remove the splinter out of your brother's eye."

Jesus called a man who would presume to correct another while ignoring his own guilt, a hypocrite.  One should look honestly to his own self first, take notice of his own sins, reprove himself, and reform himself, before he can see clearly to help another.  I don't believe this means we have to be perfect before we can help another (as that will never happen).  By humbling ourselves and recognizing our own faults, and our desires to reform and be more Christ-like, we can more lovingly attempt to help our brothers with no judgment in our hearts. 

(6) "Do not give that which is holy to the dogs; neither cast your pearls before swine, lest they trample them under their feet, and turn and tear you to pieces."

Dogs were unclean creatures according to the law; unclean and profane things, such as flesh torn to pieces by beasts, were to be given to the dogs.  However, nothing that was holy, anything that was consecrated to holy uses, was ever to be given to them.  The idea here is that even after the beam is cast from one's own eye and he can see clearly to help a brother with his faults, he should not offer the holy word of God to savage haters of Him and His followers, those who would growl and curse him and God, and viciously attack and persecute him.  Obviously, swine were unclean animals, and pearls were fine treasures here representing the precious heavenly doctrine.  Again, one was not to offer God's precious gift to those who would despise and trample it.  I don't believe the Lord's purpose in this was to prevent one from reproving a vicious sinner; it could certainly become necessary to step in and stop a heinous crime.  However, that is not the time to present God's precious word as a reason for doing so.  That should be reserved for a brother who is genuinely receptive to salvation in the Lord.

(7) "Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. (8) For everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened."

This is the asking and seeking of the Lord, of course, in prayer.  Obviously, the things one asks for must be aligned with God's will.  James 4:3 tells us that we ask and don't receive, because we ask amiss; we ask only for what will give us personal pleasure.  But for those who ask for aid in the things of God will be given that for which they ask.  Those who seek after God in any situation will find Him, provided they truly seek Him and His will with all their hearts (Jeremiah 29:13, Deuteronomy 4:29).  He who knocks persistently at the door of mercy will surely have it opened to him.  How wonderful we can have this assurance from our Lord when we know we ask according to His will!

(9) "Or what man is there among you who, if his son asks for bread, he will give him a stone?"

Jesus compared God's loving act of giving what was asked to that of a father who loves his son and would certainly give him that for which he asked.  He would not cruelly mock him with a smooth stone that looked like bread; he would give him the bread he needed.  He would not necessarily give him his wants and desires that he did not consider in his best interests, but he would never deny what he needed, if it was within his power to provide it.  

(10) "Or if he asks for a fish, will he give him a serpent?"

Neither would a loving father purposely give something to his son that would hurt him, when his son had asked for a need.

(11) "If you then, being evil, know how to give good gifts to your children, how much more shall your Father who is in heaven give good things to those who ask Him!"

Jesus's conclusion to this thought was that if evil men, who were born in sin and selfishness, could find it in their hearts to give good provisions to their children when they asked, how much more could they expect their perfect loving and merciful Father in Heaven to give good things to those who asked of Him.  Note, the good things of God may not be exactly what we picture them to be.  However, we can have confidence that our Father will answer and give us our heart's desire in His perfect timing and in His perfect way.  A perfect righteous and just God will give only good; we can trust in that.  He works all things together for good to those who love Him and are called according to His purposes (Romans 8:28).

(12) Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets."

Here Christ presented "The Golden Rule," that summed up the substance of the Law and the doctrine of the Prophets.  If one always did what he would wish done to him, he wouldn't steal, he wouldn't maim or kill, he wouldn't lie, he wouldn't commit adultery, and he would respect others and their property.  If we loved everyone as we loved ourselves, we would never wish for or do any harm to them.  Even people who think they do not like themselves, really do, for they are self-centered and self-absorbed.  If they think they are lacking, they wish better for themselves, and if we always wished better for others, and esteemed others better than ourselves (Philippians 2:3), or at least as well as ourselves, what a beautiful world this would be!  And because God is love (1 John 4:8), and we who abide in love, abide in God, and God is in us (1 John 4:16), and the fact that we are only able to love because God first loved us (1 John 4:18), we would therefore love the Lord and seek to follow Him and all His commandments regarding Himself--having no idols, respecting His name and His Sabbath, etc.  Indeed, this Golden Rule is a most amazing concise summary of all scripture in a nutshell! 

(13) "Enter in at the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in at it."

Jesus compared the way to life as an entrance through a gate.  He exhorted His followers to enter at the narrow gate, that is, the way that seems more difficult, not as natural and easily entered, one that requires repenting and triumphing over natural sinful inclinations.  Wide is the gate and way of the world.  It is easily entered and trodden, but leads to destruction; and Jesus said there were many who went that route.

(14) "Because narrow is the gate and difficult is the way which leads to life, and there are few who find it."

The narrow way to life is a difficult one for the flesh, as the natural inclination is to go through the broad easy path.  There will be trials and tribulations in the narrow way, and sadly, Jesus said there are few who find that narrow gate.

(15) "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves."

Jesus told them to beware of false prophets, those who would come to them pretending to be something they weren't.  People can easily be prevented from finding the narrow gate to life and righteousness by the carnal and flattering false doctrines that are pleasant to their worldly ears that allow pursuit of their lusts.  Not only are these false prophets not what they profess to be, but they are dangerous to the souls of men.  They have a form of godliness and love that attracts people, but they destroy souls, feeding themselves by the destruction of their flocks.

(16) "You shall know them by their fruits.  Do men gather grapes from thorns or figs from thistles?"

Jesus presented a test to know true prophets from false.  You will know them by their fruits.  People do not judge a fruit tree by its leaves, or bark, or flowers, but by the fruit it bears.  Neither should people judge a prophet by his beautiful words and external actions.  But what is the fruit of his words and actions?  Are souls converted to Christ?  Is God glorified in the teachings?  Or is God's grace diminished and men exalted with notions of purity and ability in human nature?  Are they told the old lie of the serpent that they can be as God?  How about the lie that God didn't really say what they have heard or been taught; would a loving God really have His children die?  Is the actual word of God taught?  For one to know that, he must actually read the word of God.  In Acts 17, the Bereans were said to be more noble because they searched the scriptures to see if what Paul and Silas taught them was true.  

(17) "Even so, every good tree brings forth good fruit; but a corrupt tree brings forth evil fruit."

Men do not gather good fruit from thorns and thistles, but from good fruit trees.  The original word translated as "corrupt" is "sapros" meaning "rotten, worthless".  A rotten, worthless tree will bring forth rotten and bad fruit, if any fruit at all.  

(18) "A good tree cannot bring forth evil fruit; neither can a corrupt tree bring forth good fruit."

A truly good tree will bring forth good fruit, as a truly good heart will produce good works.  A heart that truly loves God and seeks after His righteousness can only produce good fruit.  A corrupt heart that seeks to enrich and glorify itself is not able to produce the good works of God.

(19) "Every tree that does not bring forth good fruit is cut down and cast into the fire."

As every rotten tree that does not produce good fruit is cut down and cast into the fire, so will a corrupt prophet and preacher who preaches false doctrines and produces no good fruit, be cut down and cast into hellfire.

(20) "Therefore, by their fruits, you shall know them."

In summation, Jesus again declared that one would know a false prophet or teacher by the fruits he produced, that is, whether it be salvation in the one true way, Jesus Christ, or whether it led people astray from the truth.

(21) "Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father who is in heaven."

Jesus declared that not everyone who called Him Lord would enter heaven.  The false prophets described above surely called Him Lord.  Merely professing His name and His religion, Christianity, is not enough.  Those who profess Him to be Lord and follow Him to do the will of His Father in heaven, are the only ones who will be saved and enter into the kingdom of heaven.

(22) "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name? And in your name have cast out devils? And in Your name done many wonderful works?'"

"That day" would be Judgment Day, the day when it is to be decided who will enter the kingdom of heaven.  False prophets surely used Jesus's name to falsely prophesy.  It was possible to even cast out demons, but not truly be a follower of Christ; Judas Iscariot proved that to be true.  There would be people who externally called on Jesus's name as they made a great show of doing many wonderful things in His name, but whose hearts never truly accepted Him to do the will of His Father in heaven.

(23) "And then I will profess to them, 'I never knew you; depart from Me, you who work iniquity!'"

On that day, Jesus would say to those that He never knew them.  Obviously, as omniscient God in human form, He knew all about these people; but He would declare that He never knew them as His own.  He would banish them from His presence, and call out their wickedness, as Jesus knew the hearts of men.

(24) "Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on a rock. (25) And the rain descended, the floods came, and the winds blew, and beat on that house; and it did not fall, for it was founded on a rock."

Jesus said that whoever heard His teachings and actually did them, He would compare to a wise man who built his house on a rock.  Of course, that was a metaphor for building a life on The Rock, that is, Jesus Christ.  When the rains and floods of life came, metaphors for temptations of Satan, persecutions and false teaching of the world, and the lusts of one's own sinful heart, that life would stand firm and not fall, for it had been built on a firm foundation in Christ.

(26) "And everyone who hears these sayings of Mine, and does not do them, shall be likened to a foolish man who built his house on the sand.  (27) And the rain descended, the floods came, and the winds blew, and beat on that house; and it fell, and great was its fall."

Conversely, those who heard the teachings of Jesus and did not do them, He likened to a foolish man who built his house in the sand, that is to say on a very shallow foundation, or no foundation at all.  When the floods of life came, that house could not stand and it came crashing down.  This was Jesus's closing remarks to His Sermon on the Mount.  It was not enough to just hear His words, but His followers must DO them to be saved from a terrible ruin.

(28) And it came to pass, when Jesus had ended these sayings, the people were astonished at His doctrine; (29) For He taught them as one having authority, and not as the scribes.

When Jesus ended His sermon, the people were amazed at His teaching.  This Jesus spoke as one with authority, with a personal knowledge of God's truth, coming in the power of the Spirit, demonstrating the true sense of the law.  It was unlike anything they had ever heard from the scribes who only put forth the law in a lifeless and ineffectual manner, or who put too much emphasis on trivial matters, disregarding the true spirit of the law.

Here ends the Sermon on the Mount.  However, this was so much more than a mere sermon!  I love the way the Expositor's Bible Commentary put it, that it seemed almost heresy to object to the designation of "Sermon on the Mount," but that it was so much more than a sermon.  How many sermons could be made in each single sentence of this great discourse!  It seemed belittling to call it just a sermon.  "No mere sermon is this...distinguished from others...by its reach and sweep and power: it stands alone as the grand charter of the commonwealth of heaven," or as Matthew himself wrote in Matthew 4:23, this was "the gospel of the kingdom" that Jesus preached.

True Treasure and Cure for Anxiety

Continuing a study of the Gospels:

(Matthew 6:16) "Moreover, when you fast, do not be as the hypocrites, of a sad countenance; for they disfigure their faces that they may appear to men to be fasting. Verily, I say to you, they have their reward."

Jesus continued His Sermon on the Mount.  He had been teaching the right intention and manner in things like giving to the needy and prayer.  He continued now with the right intention and manner of fasting.  As with their charitable giving and prayer, they were not to make a big public show of their fasting, by putting on a pitiful expression so that all would know they were fasting.  If they did so because they sought the admiration of men, then that is all the reward they would receive.

(17) "But you, when you fast, anoint your head and wash your face, (18) That you do not appear to men to be fasting, but to your Father who is in secret, and your Father who sees in secret, shall reward you openly."

Jesus instructed men to fast so that only their heavenly Father knew they were fasting.  Fasting was to be the humbling of the soul before God, and was to be done in secret before Him.  If it was done for admiration of men, it was worthless to God.  However, God would see in secret and reward accordingly.

(19) "Do not lay up for yourselves treasures on earth, where moth and rust destroy, and where thieves break through and steal."

Jesus dissuaded from storing up worldly treasures, where they were subject to the elements or to theft.  Those treasures could so easily vanish, and one would be left with nothing.

(20) "But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break through and steal."

Rather than storing up earthly treasures for oneself, Jesus encouraged storing up treasures in heaven.  These would be acts of love and mercy and charity to others; those treasures were not subject to decay, nor could they be stolen.

(21) "For where your treasure is, there will be your heart also."

One's treasure is what he values most.  Whatever is valued most will certainly be one's heart's desire.  If God is the treasure of one's soul, then his affections and desires will be on heavenly things.  If personal wealth, fame, or power is what a man values most, then his treasures will be built up on earth.

(22) "The light of the body is the eye; if therefore your eye is single, your whole body shall be full of light."

The light of the body is the eye.  The eye sees and directs the body.  If the eye singularly focuses on light, then the whole body is filled with light.  If the eye sees singularly and clearly, and is focused on the things of God, then so the whole body will be directed and will therefore be full of light.  This is applied to the mind's eye and intention.  Light represents what is good, true, and holy.  If the mind and its intention is on the things of God, then the entire body will be full of God's light.  

(23) "But if your eye is evil, your whole body shall be full of darkness. If therefore the light that is in you is darkness, how great is that darkness!"

If the mind's eye is set on darkness, the opposite of what is good, true, and holy, the body will follow where it is directed, and will be full of darkness.  Therefore if the light of the body is only darkness, and that darkness fills the entire body, how great is that darkness and what awful deeds of darkness will the body perform!  

(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.  You cannot serve God and mammon."

If the mind's eye is always looking two ways, looking at two different ends, it might be said to be trying to serve two different or opposing masters or purposes.  Jesus said that was not possible.  Even if both the "masters" were of similar mind and purpose, only one could truly be served, as a servant must obey the law of one over the other.  God's law must be obeyed and cannot be compromised in order to serve mammon, that is wealth, money, and worldly riches.  Whichever is treasured most is the master.

(25) "Therefore I say to you, take no thought for your life, what you shall eat or what you shall drink; nor for your body, what you shall put on.  Is not life more than food, and the body more than clothes?"

Obviously, man must eat and drink to survive, and he must dress his body, but Jesus's point was to not worry about those worldly things.  Life is much more than food and clothes.  God knows what man needs for life.  How much more important are the things that truly support and sustain life than food and clothes!  If God is trustworthy in supplying all our truly important needs, is there any need to worry about the less important things?

(26) "Behold the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not more valuable than they?"

Jesus told His disciples to consider the birds of the air.  They didn't work to store up food for themselves.  Their heavenly Father knew what they needed and supplied it for them.  His point was that His disciples would be of more value to Him than small animals, so wouldn't it reasonably follow that He would take care of all their needs?

(27) "Which of you by worrying can add one cubit to his stature?" 

A cubit was a measure of length equal to a man's forearm, from the elbow to the tip of the middle finger, about 18 inches.  Most scholars believe what was intended here was age, not stature, "age" being the primary definition of the original word "helikia" and "stature" is the secondary meaning.  Lengths of measure have been used to measure time, especially with regard to life.  Psalm 39:5 says, "Behold, You have made my days as a handbreadth..."  Since this follows Jesus's instruction to take no thought for one's life, it seems reasonable to assume He meant here that one could not add so much as a cubit to his life's journey by worrying.  Even if stature was meant, the same conclusion applies.  No one could change either by worrying.  However, when Luke recorded this same account in Luke 12:25-26, he added the question, "If you then are not able to do that thing which is least, why worry about the rest?"  The fact that Luke called this the least thing, does make it sound as if it refers to adding one small cubit to one's life's journey, rather than adding 18 inches to one's stature, which would be a huge thing!

(28) "And why take thought for clothing? Consider the lilies of the field, how they grow; they toil not, neither do they spin. (29) And yet I say to you that even Solomon in all his glory was not arrayed like one of these."

Having shown what folly it was to worry about food or prolonging life, Jesus asked why then would one worry about clothing?  Just as God fed the birds, He demonstrated how God took care of the flowers in nature that did not labor or spin cloth to array themselves with such beauty, that magnificent natural beauty that could only be created by God, and only to a limited extent imitated by man.

(30) "Therefore, if God so clothes the grass of the field, which today is, and tomorrow is cast into the furnace, shall He not much more clothe you, O you of little faith?"

Jesus continued the thought started in verse 28.  If God took such care to beautifully adorn the lilies, grass, and anything that grew in the fields, things that lasted such a short time and then withered and died and were burned, then how much more would He clothe His people, who are of much longer life and who are designed for much greater purposes and service to God?  He called them of little faith if they should so worry about clothing, and not trust that God Himself always provided what they needed.  It must be noted that it is what we need, maybe not always what we want, and that is not to be viewed as a deprivation, but the all good and just God gives us just the right things for just the right time.  Anything that is seen by us as deprivation should rather be seen as for our own good, for God is always about good and fulfilling His good purposes:

"For I know the thoughts that I think toward you, says the Lord, thoughts of peace and not of evil, to give you a future and a hope." - Jeremiah 29:11

"And we know all things work together for good to them who love God, to them who are the called according to His purpose." - Romans 8:28

(31) "Therefore, take no thought saying, 'What shall we eat?' or 'What shall we drink?' or 'With what shall we be clothed?'"

This is a repetition of what Jesus said in verse 25, after explaining why one should not worry about these things.  John Wesley, in his Notes on the Bible, showed how this verse was so much more than just a repetition.  This was actually a very loving and kind reminder to take anxiety away, a "cure" for anxiety, if you will.  When we put our faith in God, we have nothing to worry about!  Worry is actually a result of lack of faith in God's providence.  When we truly know in our hearts that God is all good, and that He works everything to the good, it's easy to let go, and "let God."  Just because we don't always get what we think we need, doesn't mean God wasn't good to us.  He knows far better than we do what is best for us, and we can trust Him, because in the end, He is always right and just and good.

(32) "(For after all these things the Gentiles seek); for your heavenly Father knows that you have need of all these things."

As an aside, but also a very important distinction for His followers, Jesus told them that the pagan nations of the world sought after these worldly things.  However, His disciples had their heavenly Father who knew that they needed these things.  What a blessing they had in their assurance in God, that the rest of the world did not have and had to constantly worry and strive for their needs.

(33) "But seek first the kingdom of God and His righteousness, and all these things shall be added to you."

Back to the eye in verse 22, if one will look to God first and singularly, to the things of God and His righteousness, he will receive all the things he needs.  Actually, this statement by Jesus is a great summary of the entire chapter.  If one has the right state of heart, on God, and not on earthly things, he will receive all he needs, and actually be rewarded.  What this reward is, I don't know.  Is it "things added" in this earthly life?  Is it a reward of those heavenly treasures that are stored up in heaven?  Is it reward in heaven itself, or greater rewards in heaven?  I say, what a reward it is to not have to worry as the world does!  How sad is it that worldly people only have the things of the world to reward them?  How sad is it that they must claw and fight their way to achieve those earthly rewards?  How sad is it that they have no real hope for their future eternity and that all they have are their earthly rewards that they cannot take with them?  "For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" (Mark 8:36-37)

(34) "Therefore, take no thought for tomorrow, for tomorrow shall take thought for its own things.  Sufficient for today is its own evil."

This goes back to the Lord's model prayer in which we ask only for our daily needs, and take no thought for tomorrow.  Tomorrow will have its own anxieties.  As my husband used to say, "Don't borrow trouble," as we had enough to deal with that current day.  However, if you trust God to take care of your day's needs, and you daily ask and remain dependent on only Him for those needs, you never have to think about tomorrow.  As another saying goes, every day brings its own cares, so to worry about tomorrow only doubles those cares and anxieties.  Trusting the Lord alleviates anxiety and fear.  Truly, His yoke is easy, and His burden is light (Matthew 11:30).  How easy it is to rest in Him and not have the constant cares and anxieties of the world!

Jesus Teaches About Charity and How to Pray

Continuing a study of the four Gospels:

(Matthew 6:1) "Take heed that you do not do your charitable deeds before men, to be seen by them; otherwise you have no reward from your Father who is in heaven."

Jesus's Sermon on the Mount continued from chapter 5.  In the previous chapter, He had talked much about the heart, that inward holiness of man.  This instruction follows the same theme.  One was not to do his good deeds in public for all to see which reflected a vain and selfish reason for giving, as he would have no reward from God in heaven for such acts.  I don't believe He meant you could never give to someone in front of men; there would be occasions when this could happen.  However, that cannot be the intent of the giving, that others may see and praise the generosity of the giver.

(2) "Therefore when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men. Verily, I say to you, they have their reward."

It is very likely that this was the practice of the Pharisees in Jesus's time, that they would have trumpets sound to alert everyone they were giving alms to the poor.  They did it in public to receive the praise and admiration of men.  Even if this is not to be taken literally with regard to trumpets, Jesus meant not to make a huge public showing of their giving.  Doing it privately would also be merciful to the recipient, so as not to tell the world of their state.  People who give charity for the praise and honor of men have received all the reward they will receive in any temporary applause or praise by men, but their actions are completely dismissed by the Lord with regard to any reward for them.

(3) "But when you do a charitable deed, do not let your left hand know what your right hand is doing, (4) That your charitable deeds may be in secret; and your Father who sees in secret shall Himself reward you openly."

Obviously, it would be impossible to actually do something with one hand that the other hand wouldn't know what it was doing, but the essence is that one should do it in such secrecy that if it were possible, he might not know it himself.  I think of the way I have seen my husband and brother-in-law shake hands with someone with money they leave in the hand of the other when they release the handshake.  One could drop money into the purse of a woman when she wasn't looking, or even mail money anonymously so that the recipient doesn't even know from whence it came.  In this way the charity is done so secretly that only your Father in heaven sees it, He who sees all things done in secret, and He will reward you openly in that great Judgment Day.

(5) "And when you pray, you shall not be like the hypocrites, for they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Verily, I say to you, they have their reward."

Likewise, Jesus said that when one prayed, he shouldn't seek out public places to pray in order to be seen by men.  Obviously, there will be times when we are called upon to pray in public, but I can't help but believe those can't be the most honest and heartfelt prayers because we know others are listening.  Once again the point is to not make a show of praying to bring glory to oneself.  It's the heart behind the act that counts.  If one has done it for recognition and praise, then he has had his reward in that.

(6) "But you, when you pray, go into your closet, and when you have shut your door, pray to your Father which is in secret, and your Father who sees in secret shall reward you openly."

Jesus said that when one prayed, he should go to a private place, shut off from the public, to pray to the Father alone, in His hearing only.  He sees in secret all the secret desires of the heart that one may not even be able to express in words.  Adam Clarke, in his Commentary on the Bible, presented a thought-provoking challenge regarding any public prayer.  He suggested that in those times when we are called to pray in public, we must close the door on the world and all the people around us, and in our hearts retire to solitary communion with God.  I can see that to be worried about what I say in prayer when others are listening is a self-centered way to pray, but Mr. Clarke's suggestion is a hard one for my self-conscious shy self.  However, what is self-consciousness but self-centeredness and self-love, putting my fear of embarrassment over prayer to the Lord?  That is one I need to work on!  Back to Mr. Clarke, he also commented on what a wonderful thing it was that God would even reward prayer itself!  He extolled the goodness of the Lord that He would not only hear and answer prayers, but would reward "their trust and confidence in begging all things of Him!"

(7) "And when you pray, do not use vain repetitions as the heathen do; for they think that they shall be heard for their much speaking."

Jesus commanded that when the disciples prayed, they were not to use vain repetitions like the heathen did.  The word translated as vain repetition also meant to babble.  The worshipers of Baal would babble from morning till noon with repetitions and many unnecessary idle words, thinking the more they prayed the better they would be heard.  Prayers are to be from the heart.  Forcing long prayers would necessarily create opportunity for much repetition, and could cause fatigue and carelessness and inattention in the worshiper.  I remember a scene in "God's Not Dead;" I can't remember exactly what they were doing or the exact words.  The gist of it was the characters were rushing in their car to some emergency and one suggested to the other that they pray.  The other prayed a very brief to the point prayer.  The other was surprised, that was it?  What more was necessary?  A bunch of vain repetition surely wasn't what was needed.  

I have struggled with my prayer life for this very reason.  I have difficulty coming up with all the words I think I should have, that somehow that short prayer just isn't enough.  I compare my prayers to those long out-pouring "War Room" type prayers, and mine just don't cut it.  Romans 8:26 tells us "for we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings that cannot be uttered."  I can't help but wonder if that scripture is a crutch that allows me not to have to pray as I should.  I also think of 1 Thessalonians 5:17, "Pray without ceasing."  How could we do that 24 hours a day without vain repetition?  The very next verse says, "In everything, give thanks, for this is the will of God in Christ Jesus for you."  I believe that is the way I pray; throughout the day, thankful for all the little things, and for the big things I witness or think about during the day.  If I'm alone, I say them out loud; if I'm not, they are in my mind.  Once again, I hope I don't use this as a crutch to avoid taking time for long prayers.  If so, it's my fervent wish and also my confidence that the Holy Spirit will show me.

(8) "Therefore do not be like them, for your Father knows what things you have need of before you ask Him."

Jesus appears to say here that words are not necessary, at least not many unnecessary words, because God knows what you need before you even ask Him.

(9) "In this manner therefore pray: Our Father, who is in heaven, hallowed be Your name."  

Jesus then gave us a model prayer that we call "The Lord's Prayer."  He told His disciples to pray in the manner He was about to give them.  It was not meant to be a prayer to be prayed word for word in vain repetition, but in the concise manner without much speaking and repetition, with few words that got to the point.  Jesus Christ, who best knew what people should pray for and how they should pray, gave the perfect model prayer that expressed their deepest lawful wants and desires, desires within the will of God, so that they not pray amiss, asking for only what gave them pleasure (James 4:3). 

"Our Father!"  Let that sink in for a minute.  Because Jesus purifies us in the eyes of God the Father, we are able to speak directly to Him, the God of the entire universe who holds our very lives in His hands!  How awesome is that?!  Ours, not just mine, again God of all the universe, is God in heaven, God of all angels, of everything and everyone that was and will be.  Holy and sacred is His very name!  Actually, "Your name" was a Hebrew expression for God Himself, and His very nature.  We acknowledge that He is who He is, perfect, holy, supreme, true, all good, worthy of universal praise, exaltation, and glory!  May we always remember just Who it is we are talking to, and when we don't with all the reverence and respect He deserves, we are ever so thankful we have an Intercessor in Jesus Christ, and also in the Holy Spirit.

(10) "Your kingdom come. Your will be done, on earth as it is in heaven."

"Your kingdom come" was the desire for the reign of God everywhere upon the earth.  Dr. John Gill, in his Exposition of the Bible, wrote that this was a form of the expression used by the Jews before the coming of Christ, "the kingdom of the Messiah come."  Christ altered the expression to let the disciples know the Messiah was come, and "that it was the kingdom of the Father, in the power of His grace, upon the souls of men they must pray for and expect."  They were to pray that God's will be done on earth, as it surely was in heaven.  The will of God is perfect, always good and just, so it should always be the deepest desire of man to walk in the will of God, and to pray that all men have that desire so that God's perfect will be done on earth, that all should come to the knowledge of the truth and be saved (1 Timothy 2:4).  

(11) "Give us this day our daily bread."

The word translated as "daily" is only found twice in the Bible, here and in Luke, both found in the Lord's prayer.  Scholars are mixed on what it exactly means.  The original word was "epiousios" and some have assumed it is the same as "epiousa" which does seem to be a feminine form of the same word.  That word was used only five times in the Bible and was translated as "next" or "following".  Was Jesus suggesting that we ask today for tomorrow's bread?  It doesn't seem likely, since He would later in this chapter say to take no thought of what might happen tomorrow (v. 34).  Strong's more completely defines "epiousa" as a form of the root word "epi" meaning "superimposition (of time, place, order, etc.) as a relation of distribution."  When defining "epiousa" Strong's gave the meaning "supervening" with words for "day" and "night" implied.  So it would seem the word "epiousios" might mean to distribute to us what we need over the course of the day.  Indeed a study of the word "ousia" which could very well be the suffix added to "epi", shows that "ousia" means "substance."  It would seem very logical to assume that Jesus was saying to ask for what was needed over the course of the day.  I believe the point was to only ask for what was needed that day; give no thought to tomorrow's need.  Asking for the day's bread would suggest food and nourishment, but there is also spiritual bread necessary for that day, that "bread of life" in Christ Jesus (John 6:35).  God cares and knows we have need of both.

(12) "And forgive us our debts, as we forgive our debtors."

Jesus said to ask for forgiveness for one's debts.  In this sense, it refers to sins against God, for those are debts, offenses against God demanding reparation.  However, it cannot be taken completely literally, because man has nothing he can pay.  Forgiveness comes from the free mercy of God through Jesus Christ.  Note that we must be forgiving of those who have offended us, as we ask for that forgiveness from God.  Adam Clarke had an interesting take on this in his Commentary on the Bible:

"Man has nothing to pay: if his debts are not forgiven, they must stand charged against him for ever, as he is absolutely insolvent. Forgiveness, therefore, must come from the free mercy of God in Christ: and how strange is it we cannot have the old debt canceled, without (by that very means) contracting a new one, as great as the old! but the credit is transferred from Justice to Mercy. While sinners we are in debt to infinite Justice; when pardoned, in debt to endless Mercy: and as a continuance in a state of grace necessarily implies a continual communication of mercy, so the debt goes on increasing ad infinitum. Strange economy in the Divine procedure, which by rendering a man an infinite debtor, keeps him eternally dependent on his Creator! How good is God! And what does this state of dependence imply? A union with, and participation of, the fountain of eternal goodness and felicity!"

(13) "And lead us not into temptation, but deliver us from evil, for Yours is the kingdom, and the power, and the glory forever. Amen."

God doesn't lead one into temptation; that is done by our own self-will or by Satan.  The more proper translation of this is to "not let us be led into temptation."  Commentators wrote that the original word translated as "evil" actually had the article attached, and should be translated as "the evil", which suggested "the evil one," that is, Satan.  Therefore, the plea is to not let us be led into temptation by Satan, but deliver us from him, that is, to carry us through his evil scheme or rescue us from it.  We can ask these things because all is under God's sovereign dominion and He has the power over all things.  All honor and praise goes to God alone who does these things for us.  He has the reign, the power, and the glory forever.  

"Amen" has come to mean the end of a prayer, but it means so much more.  "Amen" means "firm, trustworthy" and "so be it."  It was probably more widely used as an affirmation or agreement to a prayer, as one might say "amen" after hearing the prayer of another.  It wouldn't seem necessary in this prayer, but Adam Clarke wrote that some supposed the word was formed from the phrase "adoni melech neetnan," meaning "my Lord, the faithful king."  It implied a confident resting of the soul in God, that all was in His hands, and assurance that these petitions would be fulfilled to those who prayed in this manner, and according to the will of God.  

(14) "For if you forgive men their trespasses, your heavenly Father will also forgive you."

Here is a beautiful promise, that if one forgives others their transgressions against him, his Father in heaven will also forgive him.  Jesus here strengthened the passage from the prayer that one asked for forgiveness as he also forgave others.  Those who desire mercy from God must show mercy to others.  The Father's forgiveness in this case cannot mean that that is all that is needed for salvation.  However, when you think about it, when you can truly forgive others all they have done to you, it is from love for your brethren, and your love and desire to do what Christ has asked of you.  It doesn't seem possible that a person could completely forgive another just to selfishly get forgiveness, and not repent and accept Jesus as his savior.  As Jesus has shown in the law, it's all about the heart.  A heart that would forgive for only selfish reasons is not really forgiving at all.  Forgiveness is an act of mercy that the recipient may not deserve in the strictest sense.  When one can love and treat another as he would wish to be treated, he will have God's love and mercy.  Love itself is of God; everyone who loves is of God (1 John 4:7).  Anyone who acts selfishly and for his own interests, does not really love; that is what might be called conditional love, and is not truly love.  God's love is unconditional, and one who loves unconditionally, is of God.

(15) "But if you do not forgive men their trespasses, neither will your Father forgive your trespasses."

The opposite is also true; if one cannot forgive another, neither will God forgive him.  If one cannot forgive another for his transgressions against him, it means he has no love for his brother.  If he does not love, he does not know God (1 John 4:8).

In summary, the outward appearance of righteousness and vain repetitious prayers are worthless.  Jesus gave us an example of a simple prayer, but it was not to be a mantra to recite.  It was to be a prayer from the heart, in alignment with God's will, knowing that we are approaching our Creator who knows us by name and knows of our needs, the God of all the universe, the only one with the power to give us what we humbly ask.  May it draw us closer to Him and to His will for our lives.  May we have confidence in our prayer for we know that He works all things for good to those who love Him and are called by Him according to His purpose (Romans 8:28).

The rest of Matthew 6 will be studied in the next post.