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.

Jesus Teaches the Spirit of the Law and Perfect Love

Continuing a study of the Gospels:

(Matthew 5:21) "You have heard that it was said by them of old, 'You shall not kill, and whoever shall kill shall be in danger of the judgment.'"

Jesus had gone up on a mountain to escape the crowd and had begun what is called the Sermon on the Mount.  He continued here.  He had told the disciples in the last post that He had not come to destroy the law or the prophets, but had come to fulfill them.  He had said in essence, that the scribes and Pharisees were no longer to be their rulers and teachers, but Moses and the prophets were still to be their rulers.  He reminded them of the law they had heard and had been taught to observe, that they shall not kill (Exodus 20:13).  This killing referred to murder, and the Mosaic law declared that anyone judged guilty of murder was to be put to death (Leviticus 24:21, Numbers 35:16).

(22) "But I say to you, that whoever is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca,' shall be in danger of the council; but whoever shall say, 'You fool,' shall be in danger of hell fire."

Jesus expounded on this law, not adding anything new, but teaching the full extent and true spiritual intent of the law.  He went to the heart of the matter, and said that whoever was angry with another without cause would be judged guilty of murder in his heart.  This judgment spoken of by Jesus would have to be the judgment of God, as it is not likely that the courts would judge the heart of man.  By His statement, Jesus sought to teach the spiritual intention of the law, and demonstrate how the scribes and Pharisees, with their strict legalistic interpretation of the word of the law, had corrupted the law and abused permissions that would be inevitably allowed by only a strict interpretation of only the words of the law.  

If the person angry with his brother without cause went on to voice this anger, and exclaim "Raca!" which was a term of contempt meaning a senseless, empty-headed man, then that anger in his heart was manifesting into something worthy of punishment by the Sanhedrin.  "You fool," which seems to our modern interpretation to mean the same as "raca," was actually commonly used to denote idolaters, and godless, wicked men.  When the anger or murder in the heart rose to that level, a person would be in danger of hell fire.  Jesus wasn't speaking of hell in this instance, but the original word was Gehennah of fire, and it referred to the fire in the valley of the son of Hinnom.  That was the site where idolaters worshipped Molech and made their children pass through fire, and sometimes even burnt their children with fire in sacrifice to Molech.  Because this valley had been the scene of those fiery sacrifices, the Jews used the word for hell during this time.  However, after much study of this difficult verse, I don't believe that Jesus meant hell.  

Jesus had previously established that anyone angry with his brother without cause had committed murder in his heart.  The Jews at that time considered only actual murder a violation of the sixth commandment.  By using terms associated with punishment used in their laws, with which they were familiar, Jesus demonstrated a broader sense of the commandment.  When He spoke of "judgment", although I do believe there was a double meaning in that God indeed judged the heart, the term would have meant to the Jews at that time civil judgment by a panel of judges who judged smaller matters.  The "council" was the Sanhedrin that judged weightier matters; and the Gehennah of fire was where people were burned alive.  I believe Jesus was illustrating just how that anger without cause was already murder in the heart, left unchecked, growing to contempt, wickedness, then murder.  He compared the growing anger to levels of judgment in their government that the people understood to demonstrate that there was much more to the sixth commandment than just actual murder.

(23) "Therefore if you bring your gift to the altar, and there remember that your brother has something against you, (24) Leave your gift there before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift."

The Pharisees were intent on external acts of worship.  If they conformed to the rites of religious worship, no matter what hatred for their brother might be in their hearts, they felt they were just and righteous.  Jesus taught the heart of the matter.  Even if one was in the act of worship and offering at the altar, and remembered that someone had something against him, it was his duty to leave his offering and go be reconciled with his brother.  Note that he did not have to be the person with anger in his heart; if he knew someone had anger against him, it was his duty to reconcile the matter.  Evil was to be nipped in the bud.  Anger in the heart can lead to murder, and is actually judged as murder in the heart by God.  As Christians with love for one another, it is our duty to forgive and save another from that judgment as much as we are able.

(25) "Agree with your adversary quickly while you are on the way with him, lest at any time the adversary deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison."

I believe again this is Jesus's comparison of the growing anger in the heart to steps of civil dispute that men would understand.  One was to reconcile his differences with another quickly, while they were on the way, probably a reference to taking their matter to court, in Jesus's law analogy.  Once again, one was to nip evil in the bud.  Allowing a matter to fester, even if not in his own heart, but in his adversary's, brings much trouble and evil.

(26) "Verily, I say to you, you will by no means come out of there till you have paid the last penny."

Completing the thought begun in verse 25, Jesus was warning to do all possible to reconcile differences before they reached this level, because it cost so dearly and so completely.  One was not to let even someone else's anger against him fester and grow until it could not be satisfied until he had given all.  Consider what that does to the soul of the adversary.  One would be saving the soul of his brother from murder in his heart that would ultimately lead to much greater hatred and damage, if he would just reconcile his differences early.  Matthew Henry compared this passage to reconciliation to God through Christ.  While we are alive and on the way to His judgment seat after death, it's the time to reconcile with God through Jesus Christ; once we are dead, it is too late, and we truly will have given all, eternal life with God in heaven.

(27) "You have heard that it was said by them of old time, 'You shall not commit adultery.'"

Jesus turned to the subject of the seventh commandment against adultery.  Just like the commandment against murder, the Pharisees looked at this commandment in the strictest sense, and considered only the act of actual adultery as unlawful, so that it had no respect to acts of fornication, or lustful thoughts, words, and actions.  They felt justified by being able to say they were not adulterers.

(28) "But I say to you that whoever looks at a woman to lust after her, has already committed adultery with her in his heart."

Once again, Jesus taught the heart of the matter.  He went behind the actual deed to the early stages in the heart when a lustful look might inflame passions that lead to fornication, defilement, adultery, or rape; in current times, it can lead to an addiction to pornography.  Like with anger or murder in the heart, this adultery in the heart must be nipped in the bud.  Like Joseph with Potiphar's wife and the advice of Solomon and Paul, one must flee from that temptation; one must turn his eyes from temptation.

(29) "And if your right eye causes you to sin, pluck it out and cast it from you; for it is profitable for you that one of your members should perish and not that your whole body should be cast into hell."

Obviously, Jesus did not intend for one to mutilate his body by plucking his eyes out.  His intention was to show just how serious the sin of adultery in the heart was.  It was imperative that one turn his eyes away from the temptation a beautiful woman might bring.  It was far more profitable to his soul that he deny his eyes any visual pleasure that might lead to something that would have his whole body cast into hell.  

Personally, I see this scripture another way.  My husband was blinded in a terrible car crash when he was a rebellious teenager.  He came from a Word of Faith believing family who always believed that they could faithfully pray his vision back, that by Jesus's stripes he was already healed, that he just needed to accept it because it was God's will that everyone be healed.  My husband came to believe that just because something looks bad, doesn't mean it is.  He looked to this verse, realizing that the taking of his eyes could be the thing that saved his soul.  He realized he was headed head-strong into the wrong direction away from God, and he came to thank God for His mercy in allowing whatever it took to save his soul.  God knows what it takes for each of us; some may need more than others to turn us back to Him.  This time on earth is but a brief minute compared to our glorious time in eternity with God.  Romans 8:18 tells us, "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us."  I also believe that in my husband's suffering, as he had many other health issues as a result of that accident, many people may have been brought to Jesus by seeing his strong faith through all his struggles.  For all we knew, that may have been his purpose on earth.  We should be ready and willing for God to use us where we are.  My husband never faltered in his faith, and I know his reward is great in heaven.   

(30) "And if your right hand causes you to sin, cut it off and cast it from you; for it is profitable for you that one of your members should perish, and not that your whole body should be cast into hell."

Likewise, Jesus said to keep one's hands from evil.  Denying oneself  temporary sinful pleasures is far more profitable to his soul.  I think of Hebrews 11 and the great leaders of faith, specifically the words spoken about Moses in verses 24 to 26, "By faith Moses, when he had come of age, refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt, for he looked to the reward."

Scripture tells us that all things work together for good to them who love God and are called according to His purposes (Romans 8:28).  If we could only view our troubles as opportunities for God to use us, and realize that it is far better that we have these troubles and work in fellowship with Jesus, than to be free from troubles and go along distracted and unaware of the dangers to our souls in a godless world.

(31) "It has been said, 'Whoever shall divorce his wife, let him give her a certificate of divorcement.'"

Jesus spoke on the subject of divorce.  He didn't refer to this as a law said by them of old; divorce never was God's plan.  It was only a permission granted because of the hardness of the hearts of men (Mark 10:5); and the original intent was that only adultery permitted it.  However, the way the law was written in Deuteronomy 24:1, if his wife found "no favor in his eyes, because he has found some uncleanness in her," he could give her a bill of divorcement.  Men began to forget the second part, and if his wife no longer found favor in his eyes for whatever trivial reason, like he found another woman more desirable, then he could divorce her.  I can't help but compare this to our laws, how the original intent of our constitution has been lost, and bizarre rights have been written into it because of some language that could be taken out of context and twisted to invent rights never intended.  That is exactly what the Jews were doing 2000 years ago.

(32) "But I say to you that whoever shall divorce his wife, except for sexual immorality, causes her to commit adultery; and whoever shall marry her who is divorced, commits adultery."

Jesus said that if a man divorced his wife for any reason except for her sexual immorality (Strong's defined it as harlotry), then he caused her to commit adultery if she then married again.  Additionally, any man who would marry her would also be guilty of adultery.  Jesus was not revoking the permission granted in the law; He was restoring it to its original intent.  With their present interpretation of the law, if a man divorced his wife for a frivolous reason, that marriage bond ordained by God was still in effect; if she ran to the arms of another man and married him, she would be guilty of adultery because she was still lawfully married in the eyes of God and the original intent of the law.  The man who married her would also be guilty of adultery because he married an already married woman.  The first husband would have caused all this because of his rejection of his wife for a trivial reason.

(33) "Again you have heard that it has been said by them of old time, 'You shall not forswear yourself, but shall perform to the Lord your oaths.'"

Jesus spoke again about a law from men of old, referring to Leviticus 19:12, that one must not swear by the Lord's name falsely, and that he was to carry out his oaths he vowed to the Lord or by His name.

(34) "But I say to you, do not swear at all, neither by heaven, for it is God's throne; (35) Nor by the earth, for it is His footstool; neither by Jerusalem, for it is the city of the great King."

Once again, we can be certain that Jesus was not changing any law.  There would be times when swearing by God would be necessary as in a court of law.  However, He was discouraging swearing about trivial matters.  An oath to God was a very solemn matter.  As Leviticus 19:12 went on to say, by swearing falsely by His name, one would so profane the name of his Lord God.  By flippantly swearing an oath to God, one would be taking His name in vain, equating it to some trivial matter.  He also said not to swear by heaven; that was equally solemn and serious because heaven was God's throne.  Swearing by the earth should be prohibited because the earth was God's footstool; and swearing by Jerusalem would be carelessly swearing about the city of the great King, their Lord.  It was better not to swear at all because to do so in the manner He described was to profane the Lord and take His name in vain.

(36) "Neither shall you swear by your head, because you cannot make one hair white or black."

Likewise, one should not swear by his head or his life or the like because in doing so, he swore by things out of his control, and things which are more God's than his own.  That, in effect, would be diminishing God, as well.

(37) "But let your communication be 'Yes' for yes, and 'No' for no; for whatever is more than these comes of evil."

Jesus said a simple truthful yes or no was sufficient without swearing oaths.  More than that would lead to evil.  However, Jesus's words were, "comes of evil."  It seems men again twisted a law.  They might not swear by God, but by swearing by other things, they could get away with perjury through a loophole.  Because they had not sworn an oath to God, they were under no obligation to perform what they had vowed according to the strict words of the law.  However, Jesus informed the people before him that all was God's, so they shouldn't swear at all.

(38) "You have heard that is has been said, 'An eye for an eye, and a tooth for a tooth.'"

This was the law of retribution.  Its original intent was that it should take vengeance out of the hands of private parties and commit it to the magistrate.  It was not intended to be used as an excuse to literally maim the accused, but understood to mean that one must pay a price equivalent to the damage done; and that was left up to the judges to determine, not for private parties to exact revenge.

(39) "But I say to you that you do not resist evil, but whoever shall strike you on your right cheek, turn the other to him also."

The word translated as evil here, "poneros," Strong's tells us is not the same as other words used for evil that represent the essential character of evil, evil itself.  "Poneros" is a form of the word "ponos" which means anguish or pain; therefore this was an evil act conducted to bring about anguish or pain.  It cannot be said it was meant to be evil itself, as we are told elsewhere to resist the devil, the quintessential evil one (James 4:7).  Jesus's meaning in turning the other cheek was to resist the inclination to immediately seek vengeance, but to be willing to patiently suffer a repetition of the same injury.  "A soft answer turns away wrath" (Proverbs 15:1), but seeking revenge would only stir up more anger and more evil.  Although the law allowed for retribution, again Jesus went to the heart of the matter, suggesting that there not be evil in men's heart against their adversary so that they seek revenge, but they should seek to lovingly defuse the situation.

(40) "And if any man will sue you at the law, and take away your coat, let him have your cloak also."

Likewise, if the matter went all the way to court, and one lost something to another in court, rather than dropping the matter there with resentments still in place, one should give something else of himself to ease the hostilities.  It was better to suffer loss of property than to engender hatred that could eventually affect men's souls.

(41) "And whoever shall compel you to go a mile, go with him two."

I am reminded of the saying that if you give an inch, they'll take a mile.  Jesus says that is actually what we should intend.  If someone should force some action of us, we should be willing to do more.  Adam Clarke in his Commentary on the Bible, pointed out that these previous verses represented three types of injuries:  insults and injuries (striking the cheek); loss of property (coat and cloak); and when our bodies are forced to endure all kinds of toil and torment (forcing to go a mile).  We are exhorted to love, patience, and forgiveness.

(42) "Give to him who asks you, and from him who would borrow from you, do not turn away."

In a sort of summary, Jesus said to give to one who asked and not to turn away from one who wanted to borrow.  Note that Jesus didn't say a brother or a Christ follower (Christian), but anyone who asks.  In Luke 6:30, Jesus said to "give to every man who asks of you".  

(43) "You have heard that it has been said, 'You shall love your neighbor, and hate your enemy.'"

It is totally evident that scripture had told men to love their neighbors, but I wasn't sure it ever said to hate their enemies.  This was probably a corruption of the law to love one's neighbor, as a neighbor the Jews interpreted to be one of their own nation and religion, giving them justification to hate those who were not part of it.  In a psalm of David, Psalm 139:20-22, David felt justified in hating his enemies because they hated His Lord; he hated them with "perfect hatred."

(44) "But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who despitefully use you and persecute you."

However, Jesus said to love your enemies, and to bless and do good to them.  Of course, the best thing we can do for all is to pray for them.  The law had been corrupted in that people felt justified in separating their neighbor from their enemy.  It was never God's intention that we hate anyone.  Harboring hatred in the heart hurts the heart's owner, not so much the one who is the object of the hatred.  We are to hate evil (Psalm 97:10, Proverbs 8:13, Amos 5:15), but not the person.  We don't wrestle against flesh and blood, but against dark powers and spiritual wickedness (Ephesians 6:12).  Is it so hard to love a lost soul who is being deceived by Satan and may spend eternity in hell because of it?  If we could see our enemies as Jesus did, poor lost souls who "know not what they do" (Luke 23:34), we can find it in our hearts to love them.  It doesn't mean we have complacency in their evil or profane actions, or put confidence in someone we know to be deceitful, but we love the person.  We must remember that when we were lost, we did atrocious things, and our Lord loved and forgave us; so should we be willing to love our enemies.  "There but for the grace of God go I."

(45) "That you may be the children of your Father who is in heaven, for He makes His sun rise on the evil and on the good, and sends rain on the just and the unjust."

Jesus said people were to love their enemies so that they might be called the children of God, followers and imitators of Him.  God gives His sun and rain to both the just and the unjust, both the evil and the good.  As imitators of their Father, so should they give their love to both their neighbors and their enemies.

(46) "For if you love those who love you, what reward have you? Don't even the tax collectors do the same?"

Jesus said if people only loved those who loved them, there was nothing deserving of praise in that.  Even the tax collectors, whom the Jews considered generally men of the worst characters, loved those who loved them.  People who only found it in their hearts to love those who loved them were no better that the most despicable people.

(47) "And if you greet your brothers only, what do you do more than others? Don't even the tax collectors do so?"

Likewise, Jesus said if people only greeted their friends, they were doing nothing more than the loathsome tax collectors did.

(48) "Therefore be perfect just as your Father in heaven is perfect."

Obviously, no person on earth can ever be perfect like God!  However, that should always be our goal.  We can be children of God, imitators of Him; in this case, we can love all people, even those who do harm to us.  Perfect love casts out fear and torment.  God is love and he who lives in love lives in God, and God is in him; in that way love is made perfect. (1 John 4:16-18).

The laws Jesus spoke about in these verses all have to do with love in our hearts--love instead of anger and murder in our hearts, love instead of lust in our hearts, love for our enemies, and there's even love in truth (v. 37).  Jesus would later say that to love was the greatest commandment, "You shall love the Lord your God with all your heart, with all your soul, and with all your mind...and...you shall love your neighbor as yourself."

Sermon on the Mount: Beatitudes, Salt and Light in the World

Continuing a study of the Gospels:

(Matthew 5:1) And seeing the multitudes, He went up on a mountain; and when He was seated, His disciples came to Him.

At the end of the last chapter, multitudes of people were following Jesus.  When He saw them, He went up on a mountain and seated Himself.  His disciples came to Him.  At this point in time, His disciples might be any number of ordinary disciples who were choosing to follow Jesus more closely than the multitudes.

(2) And He opened His mouth and taught them, saying, (3) "Blessed are the poor in spirit, for theirs is the kingdom of heaven."

Jesus began to teach them, and so began the Sermon on the Mount and the Beatitudes.  He stated the poor people in spirit were blessed because theirs was the kingdom of heaven.  To be poor in spirit is to have a humble opinion of oneself.  The humble realize they have no righteousness of their own and are more willing to be saved by the grace and mercy of God than the vain and prideful are.  Thus they are blessed because they don't have the anxiety and even dangers that riches and ambition can bring, especially the danger of losing their souls.  It is much easier for the poor in spirit to enter the kingdom of heaven than the vain and proud.  The kingdom of heaven was theirs at that present time in the fullness of Christ, as well as in a future home in heaven.

(4) "Blessed are they who mourn, for they shall be comforted."

Jesus said those who mourned were also blessed because they would be comforted with the sense of pardon and peace if they grieved over their sins, and likewise would find comfort and peace in their sorrow and affliction over anything in their lives, as only the true Comforter can give.  

(5) "Blessed are the meek, for they shall inherit the earth."

Jesus said the meek were blessed.  And indeed they are!  Those who are patient and not easily provoked to anger, and when they are, quickly forgive and let go; and those who are not resentful or vengeful, but have a mild, gentle spirit that can roll with the flow, so to speak, are much happier than those who let everything that happens to them control their emotions.  An impatient, quarrelsome, defensive, or volatile person creates enemies, finds himself very often in disputes, and is often vexed and anxious about "the little things."  The meek ones are happy in this world, whereas the unyielding are always fighting and unhappy.  The meek are also more willing to quietly submit to God than the angry and defensive.

(6) "Blessed are they who hunger and thirst after righteousness, for they shall be filled."

Those who earnestly desire not the riches and pleasures of this world, but righteousness, are blessed for they will be filled with that which they desire.  Seek the Lord with all your heart and with all your soul, and you will find Him (Deuteronomy 4:29).

(7) "Blessed are the merciful, for they shall obtain mercy."

The merciful, the tender-hearted, compassionate, and kind, are blessed because they will obtain mercy.  Whoever gives only a drink of cold water to one of His own will be rewarded (Matthew 10:42).  When we forgive those who sin against us, our heavenly Father forgives us (Matthew 6:14).  When you have mercy on one of the least of these, you have shown mercy to the Lord, and you will have eternal life (Matthew 25:40, 46).

(8) "Blessed are the pure in heart, for they shall see God."

Those who have pure hearts, those whose minds, motives, and principles are pure, will see God.  Man looks at the outward appearance of man, but God looks at the heart.  The heart of man is naturally unclean; it is only made pure by the blood of Jesus Christ who covers his sin.  Therefore the pure in heart will see God.

(9) "Blessed are the peacemakers, for they shall be called the children of God."

Those with a peaceable temperament who endeavor to promote peace in others, who study to be quiet and mind their own business (1 Thessalonians 4:11), and do all they can to live peaceably with all men (Romans 12:18), are blessed.  They will be called the children of God because they endeavor to promote peace as does their Father, the God of peace and not of disorder (1 Corinthians 14:33).

(10) "Blessed are those who are persecuted for righteousness's sake, for theirs is the kingdom of heaven."

Those who are persecuted solely because of their righteous and godly manner are blessed.  Because they are righteous and friends of God, they will be brought to heaven.

(11) "Blessed are you when men revile and persecute you, and say all manner of evil against you falsely, for My sake. (12) Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you."

More than just for righteousness's sake, if in an honest effort to specifically follow Jesus and live as Christians, others hate and persecute us, and say false evil things about us, we are to count it as blessing.  All who live godly in Jesus Christ will suffer persecution (2 Timothy 3:12).  We are to rejoice in this!  Regard it as a great privilege to be counted as the prophets before us!  Not only will we be brought to heaven, but great reward awaits us there!

(13) "You are the salt of the earth, but if the salt loses its flavor, with what shall it be salted? It is then good for nothing, but to be cast out and to be trodden underfoot by men."

Jesus spoke to His disciples and followers who would go forward to preach His message, and it may be said of people who call themselves Christians today.  Salt makes food pleasant and tasty, and it preserves from putrefaction.  His disciples were to season the world with knowledge and grace by their lives and doctrines, to preserve it from moral decay.  However, if those who were supposed to season others became themselves unsavory and void of spiritual life, they became as salt that had lost its flavor.  If salt loses its flavor, there is nothing with which to salt it.  Likewise, if the salt of the earth loses the life and witness of Christ in his soul, there is no other means or no other doctrine that can season it again; there is only one salt that can be called the salt of the earth.  If it loses its flavor, it is good for nothing profitable, and just as tasteless worthless salt, should be cast out.  To be trodden underfoot might be a reference to salt that is thrown on the ground to prevent slipping.

(14) "You are the light of the world. A city that is set on a hill cannot be hidden."

Jesus's disciples and Christians after them are to be light to enlighten the world with His doctrine.  A city set on a hill could not be hidden from view, just as Jesus's disciples would not be hidden.  The eyes of the world would be on them as His followers, and likewise, on Christians today, so their actions must be holy and undefiled.

(15) "Neither do men light a candle and put it under a basket, but on a candlestick, and it gives light to all who are in the house."

Jesus went on to say that men don't light a candle or lantern or anything that gives light just to hide it under a basket.  The light was to be put up on a candlestick or lampstand to light the entire house.  The light of Christ was not to be hidden, but was to light the world.

(16) "Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven."

The light of the gospel was not given to Jesus's disciples merely for their private use, but was to be shone to the world.  Christianity must be active, and our conduct must be in agreement with the doctrine we spread so that God in heaven is glorified.  Seeing in the life of a Christian the excellency of Christianity, and the power, peace, and joy it brings, others may be brought to salvation in Christ and praise and worship their Father in heaven.

(17) "Think not that I have come to destroy the law or the prophets; I have not come to destroy, but to fulfill."

With this statement, Jesus both summarized His purpose in coming; and knowing the hearts of men, specifically those scribes and Pharisees who were already prejudiced against Him and His teaching in opposition against them, He made it known that He had no intention of abolishing the Mosaic law nor the prophets who wrote and spoke the law.  He had come to fulfill what was predicted in their writings and to accomplish what was intended in them.  He did not come to bring any new way of righteousness and salvation to the world, but to fulfill all that was foreshadowed by the Old Testament figures of the law.  He came to deliver men from the curse of the law that they could never be good enough to fully obey.

(18) "For verily, I say to you, till heaven and earth pass away, one jot or one tittle will in no way pass from the law till all is fulfilled."

"Jot" was the smallest of all the Hebrew letters; a "tittle" was an accent mark above a letter.  Not only would not a word be eliminated in the law by Jesus, but not so much as a letter or an accent mark above a letter would be eliminated, not until all was accomplished.  I love the way Adam Clarke put it in his Commentary on the Bible, "Though all earth and hell should join together to hinder the accomplishment of the great designs of the Most High, yet it shall all be in vain - even the sense of a single letter shall not be lost. The words of God, which point out his designs, are as unchangeable as his nature itself. Every sinner, who perseveres in his iniquity, shall surely be punished with separation from God and the glory of his power; and every soul that turns to God, through Christ, shall as surely be saved..."

(19) "Whoever therefore shall break one of the least of these commandments, and shall teach men so, shall be called the least in the kingdom of heaven; but whoever shall do and teach them, shall be called great in the kingdom of heaven."

Regarding the commandments in the law, it seems the Pharisees made a distinction between weightier and lighter matters in the law.  However, Jesus said that whoever broke what they deemed to be a small commandment and taught men thusly would be called the least in the kingdom of heaven.  This would be the kingdom of heaven on earth, the kingdom of the Messiah, the Church.  Those who broke any commandment and taught men to do likewise would not be regarded as a proper religious teacher; they would be considered the least among Christ's kingdom of heaven on earth.  Those who obeyed and taught the whole of God's law would be considered great.

(20) "For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you shall in no case enter the kingdom of heaven."

Jesus mentioned the scribes because they were the more learned part of the people, who were employed in writing out and expounding on the law; and the Pharisees because they were the strictest sect among the Jews for outward religion and righteousness, and yet, apparent by Jesus's statement, their righteousness was very defective.  Theirs was an outward show for men, and did not come from a purified heart toward God.  Jesus told the disciples that their righteousness must be greater, or actually more genuine than that empty vain form of righteousness of the scribes and Pharisees, or they would not be able to enter the kingdom of heaven.

Matthew 5 is a long chapter full of important words of Jesus Christ, so I will separate it into two posts.  This part of the Sermon on the Mount discussed the Beatitudes, disciples being salt and light to the world, and the fact that Jesus came to fulfill the law.  The Sermon on the Mount continues in the next post.

The Temptation of Jesus, and His Ministry Begins

Continuing a Bible study of the Gospels:

(Matthew 4:1) Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.

At the end of the last chapter, Jesus had just been baptized by John the Baptist, and the Holy Spirit of God had descended upon Him like a dove.  Now being full of the Holy Spirit, as Luke 4:1 described it, Jesus was led by that Spirit into the wilderness to be tempted by the devil.  Jesus, the man, was about to endure strong temptation, just as we all do.  This is exactly the way it most often is, when we have received the clearest light and message from the Holy Spirit, that is when Satan shows up strongest to tempt us away from that light.  

(2) And when He had fasted forty days and forty nights, He was afterward hungry.

Jesus spent forty days and forty nights fasting in the wilderness, and was afterward obviously very hungry.  Adam Clarke, in his Commentary on the Bible, pointed out that this was intended to show that God's kingdom on earth was to be spiritual and divine, that it should not consist in meat and drink, but in righteousness, peace, and joy in the Holy Spirit (Romans 14:17).  However, being fully human, Jesus was very hungry, and so prepared for the first temptation of the devil.

(3) And when the tempter came to Him, he said, "If You are the Son of God, command that these stones be made bread."

The tempter is, of course, Satan; his main purpose is to tempt people into denying God and to sin.  God had just declared that Jesus was His Son, and Satan came to make Him doubt that.  After all, if He truly was the Son of God, He could command the stones around Him to become bread and He could satisfy His great hunger.  Jesus was called the second or last Adam in scripture.  Think of the parallels in their temptations.  Adam was tempted by Eve, who had been tempted by the serpent, "Did God really say...?"  

(4) But He answered and said, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.’"

Jesus answered by relying on and quoting the settled word of God.  He quoted Deuteronomy 8:3, "...man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the LORD."  Jesus WAS the word (John 1:1).  He could have spoken the mind of God with authority of Himself, but He chose to quote the writings of Moses to give honor to and present as an example for us when dealing with temptation.  The Word of God is the sword of the Spirit (Ephesians 6:17) which is the only offensive weapon in the Christian armor as described in Ephesians 6:13-17.  However, to use that weapon, we must know the Word of God!  Satan knows the Word of God, and he will use it to tempt us.  His temptations are always partly true and plausible, and our best defense is our offense of the knowledge of God's Word.  We see here that Jesus did not deny that He had the power to turn those stones to bread, but demonstrated faith in God and His will, knowing that He was able to sustain Him, regardless of His present circumstances.  Abraham showed that kind of faith in God's Word when he offered Isaac, his only son, upon the altar.  God had told him He would make a great nation from his descendants, so he was confident that God would provide whatever was needed in his present circumstance.  

(5) Then the devil took Him up into the holy city, and set Him on the pinnacle of the temple, (6) And said to Him, “If You are the Son of God, cast Yourself down, for it is written, 'He shall give His angels charge concerning You,' and 'In their hands they shall bear you up, lest at any time you dash your foot against a stone.'"

I don't believe the devil physically picked up Jesus and flew Him over to the temple as one commentator I read suggested.  Nor did he do it against His will.  Jesus had been led by the Holy Spirit to be tempted by the devil.  Therefore, the tempter could have just led Him willingly into the holy city of Jerusalem and onto the top of the temple.  Satan once again quoted scripture.  How important is it that we know the Word of God when Satan knows it so well and uses it diabolically against us.  There is always a half or distorted truth to that which the devil uses as temptation.  That is the way he gets away with it, quoting scripture and partial truths draws us in, so we'd better know the whole truth in God's Word so as not to be taken in.  The devil partially quoted Psalm 91:11-12.  The context of the psalmist was that because his refuge was in the Lord, "He shall give His angels charge over you, to keep you in all your ways. They shall bear you up in their hands, lest you dash your foot against a stone."  The devil conveniently left out the part about keeping one in all his ways, God's promise to protect and support His servants; God did not promise to always protect them when they walked outside their way, outside their duty within His will.  With his distorted version of scripture, Satan said to Jesus if He were truly the Son of God, then He could throw Himself down and God's angels would lift Him up and protect Him.

(7) Jesus said to him, “It is written again, 'You shall not tempt the Lord your God.'"

Jesus offered another scripture that supported the context of the one Satan misquoted, Deuteronomy 6:16, "You shall not tempt the Lord your God..."  The rest of that original quotation was "...as you tempted Him in Massah."  The context there was that the people kept requiring more and more evidence of what God had already made plain; when He had always been completely trustworthy and protected and provided for them, they continually had no faith that He would do it again.  In this case against Satan, Jesus meant it would be tempting or testing God to require Him to prove His Word that He would protect and defend Him even if He were to go out of His way to do something dangerous.

(8) Again, the devil took Him up on an exceedingly high mountain, and showed Him all the kingdoms of the world and their glory. (9) And he said to Him, “All these things I will give You if You will fall down and worship me.”

It seems the devil thought he must go higher and offer more to make Jesus give into temptation.  He took Him to an exceedingly high mountain, and showed Him all the kingdoms below, claiming he would give Him the world and all its glory if He would fall down and worship him.  This was a very vain and silly attempt on the devil's part.  This could only work as a temptation if Satan had proved by His first two temptations that Jesus was not truly the Son of God, which he hadn't.  However, it serves as a valuable lesson to us in how to recognize Satan's lies and how to fight temptation.  It does seem like he uses the same old tactics all the time.  Did God really say that?  (Doubt the Word.)  You surely won't die.  (Doubt judgment and consequences.)  You can be as God.  An entire society has fallen for those tactics.  Did God really say that about homosexuality, etc.?  God surely wouldn't send His beloved children to hell.  Once you eliminate the idea of judgment as a consequence of our disobedience toward God’s commands, then anything goes!  People professing to be wise, having a form of religion, but denying the power and changing the glory of the incorruptible God into an image they have made (Romans 1:22-23, 2 Timothy 3:5).

(10) Then Jesus said to him, “Get away, Satan! For it is written, ‘You shall worship the LORD your God, and Him only you shall serve.’”

Jesus answered this temptation with decidedly more indignation and detestation, and commanded Satan to get away.  He still used the sword of the Spirit, which is the Word of God (Ephesians 6:17), quoting Deuteronomy 6:13 and 10:20.  From Jesus's temptation, we learn that no one, no matter how holy, is exempt from temptation when even God in the flesh was tempted.  Temptation in itself, even to the greatest abomination, is not sin, for even Christ was tempted to fall down and worship the devil.  The best way to fight the adversary is with that sword of the Spirit, the Word of God.  We can fight just as Jesus did with knowing the Word, knowing the consequences of sin, and knowing there is only One God, and idolatry of self and the big EGO is still idolatry.  Furthermore, we don't have to face temptation alone, for we have a Savior who has already fought the battle and defeated Satan, and we can call on Him. 

(11) Then the devil left Him, and behold, angels came and ministered to Him.   

The devil indeed left Jesus, and then angels came and ministered to Him, most likely in visible, and possibly even human form, giving Him food and whatever else His human body needed.  What a comfort this can be for us when we resist and conquer temptation!  James 4:7 tells us we can make the devil flee from us, as well, "Submit yourselves therefore to God. Resist the devil and he will flee from you."  When he does leave us, just as there is a world of wicked and malicious spirits that fight against Christ, His church, and all believers, so there is a world of holy, blessed spirits engaged and employed for them.  Consider the following verses:

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. - Ephesians 6:12

Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons. - 1 Timothy 4:1

Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. - Hebrews 13:2

Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? - Hebrews 1:14

...For I tell you that in heaven their angels are always in the presence of my heavenly Father. - Matthew 18:10b

(12) Now when Jesus had heard that John was cast into prison, he departed into Galilee.

According to the other Gospels, this was not immediately after Christ was tempted, but regardless, the fact is that when He heard John the Baptist had been put in prison, He went to Galilee.

(13) And leaving Nazareth, He came and dwelt in Capernaum, which is on the sea coast, in the borders of Zebulun and Naphtali.

According to other Gospel accounts, Jesus had gone to Nazareth some time after His temptations.  Now He left Nazareth and went first to Capernaum by the sea on His way to Galilee.  Capernaum was within the borders of Zebulun and Naphtali, two tribes of the children of Israel which were located in that part of the land of Canaan.

(14) That it might be fulfilled which was spoken by Isaiah the prophet, saying, (15) "The land of Zebulun and the land of Naphtali, by the way of the sea, beyond the Jordan, Galilee of the Gentiles; (16) The people who sat in darkness saw great light; and to them who sat in the region and shadow of death, light has dawned."

Jesus going to Capernaum fulfilled a prophecy by Isaiah, who said in Isaiah 9:1-2, "...the land of Zebulun and the land of Naphtali...by the way of the sea, beyond Jordan, in Galilee of the nations. The people who walked in darkness have seen a great light; they who dwell in the land of the shadow of death, upon them has the light shined."  Galilee was divided into upper and lower Galilee.  Upper Galilee was called Galilee of the Gentiles, because it was occupied mainly by Gentiles.  The word “Gentiles” included all who were not Jews; it meant the same as the pagan nations.  The prophecy spoke of Upper Galilee where the people walked in spiritual darkness and ignorance, and then they saw the great light of Christ.

(17) From that time Jesus began to preach and to say, “Repent, for the kingdom of heaven is at hand.”

"From that time" refers to from the time Jesus was tempted by the devil.  It can't be said of from the time he was in Capernaum, because according to accounts in Luke 4, He had preached in Nazareth before He went to Capernaum.  It can't mean from the time that John was cast into prison, because according to John 3 and 4, He had preached and made and baptized disciples before John's imprisonment.  As soon as His combat with Satan was over, He immediately went to Galilee (Luke 4:14), and began preaching and calling disciples.  The words Jesus used are the same ones with which John the Baptist began his ministry (Matthew 3:2) which shows the complete agreement between them.

(18) And Jesus, walking by the sea of Galilee, saw two brothers, Simon called Peter, and Andrew his brother, casting a net into the sea, for they were fishermen.  

Capernaum was on the sea coast, and while Jesus was walking there, he saw two fishermen casting a net into the sea.  They were brothers, Simon called Peter, and Andrew.  The name "Peter" means a rock or stone, and is the same as "Cephas," seen elsewhere.  According to John 1:40-42, the brothers had had an acquaintance with Jesus before.

(19) And He said to them, "Follow Me, and I will make you fishers of men."

Peter and Andrew were poor fishermen, probably unlearned men, in that part of Galilee.  Jesus didn't walk through the city looking for more cultivated and refined men of knowledge and means.  The Lord does not see men as men see men, and often chooses the foolish and base things of this world to confound the wise (1 Corinthians 1:27-28).  He told the brothers to follow Him and He would make them fishers of men, obviously an allusion to their former calling.  Matthew Henry suggested it was to let them not be too prideful of the new honor bestowed on them, as they were still fishers; likewise not to be afraid of the new work to which they had been called, as they were still fishers, a job with which they were very familiar.  Likewise, David was called from shepherding sheep to shepherding Israel.  In order to take on this new work, the brothers had to follow Jesus, a complete diligent attendance with Him.  To preach Christ and be fishers of souls, they had to know Christ; to be able to continue His work after Him, they needed an intimate relationship with Him. 

(20) And they immediately left their nets and followed Him.  

According to John 1:37, they had followed Jesus before, but it had been as ordinary disciples, following His preaching, but still employed in their trade or calling.  Jesus was now calling them to a close and constant attendance, and they would have to leave their trade.  They immediately left their nets and followed Him.  Because the brothers had been disciples of John the Baptist, and had met Jesus, they were probably more receptive to following Him.  That is symbolic of how Christ often calls us, by degrees.  He often softens and prepares our hearts before we ultimately embrace Him.

(21) And going on from there, He saw two other brothers, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets, and He called them.

Going on from where He called Peter and Andrew, He saw two other brothers, James and John, in a boat with their father, Zebedee.  They were also fishermen, mending their nets, getting them ready to use.  Jesus called them to follow Him.

(22) And they immediately left the ship and their father, and followed Him.

James and John also immediately left all behind, including their father, and followed Jesus.  Every Christian must love Christ more than he or she loves anything or anyone.  James and John may have also followed Jesus before as ordinary disciples, but were now being called to follow Him wholeheartedly, devoted to the ministry of Christ.

(23) And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.

Jesus went about through all of Galilee.  He didn't summon and wait for people to come to Him, but went to the people in their synagogues, to teach them and preach about the good news for lost sinners that grace and glory were available to them through the Messiah who had come.  He healed all manner of sickness and disease, serving to confirm His doctrine, to demonstrate that the Son of Man came to save people and not destroy them, and to strengthen faith in their heavenly Father's love for them.

(24) And His fame went throughout all Syria; and they brought to Him all sick people who were afflicted with various diseases and torments, and those who were possessed with devils, those who were lunatic, and those who had palsy, and He healed them.

Evidently, the exact boundaries of Syria during the time of Christ is not exactly known, but I believe the sense here is that the fame of Jesus went far and wide beyond the Holy Land and the Jews.  The people both near and from these far away places brought all sorts of diseased people, and those with torments, like demon-possession, insanity, and paralysis, and Jesus healed them.

(25) And great multitudes of people followed Him, from Galilee, Decapolis, Jerusalem, Judea, and beyond the Jordan.

Great multitudes of people followed Jesus who had heard Him and seen His miracles, or had heard of Him and His message and miracles.  People from Galilee followed Him, as well as from other regions.  Decapolis was a region east of the Jordan River named for ten cities within it.  People from there, Jerusalem, Judea, and even beyond the Jordan River followed Him.  

In summary, Jesus was baptized by John the Baptist in the last chapter, and God's Spirit descended on Him and He proclaimed Him His son.  Immediately afterward, He was tempted by the devil, and conquering him, He began His ministry.  He gathered four disciples and went all about Galilee, teaching, preaching, and healing the sick and tormented.  His fame went far and wide.

John the Baptist, and the Baptism of Jesus

Continuing a study of the Gospels:

(Matthew 3:1) In those days John the Baptist came preaching in the wilderness of Judea.

Here "those days" refers to the time of Christ.  Matthew Henry, in his Commentary on the Whole Bible, wrote that there had not been a prophet since Malachi, some 400 years earlier than the time of Christ.  Indeed, Malachi, in Malachi 3:1, had prophesied the coming of John the Baptist in the days of Jesus:  "Behold, I will send My messenger, and he shall prepare the way before Me, and the Lord, whom you seek, shall suddenly come to His temple, even the Messenger of the covenant, whom you delight in; behold, He shall come, says the LORD of hosts."  Now in Matthew 3:1, here came John the Baptist, preaching:

(2) And saying, “Repent, for the kingdom of heaven is at hand!”

John's message was to repent; the original Greek word used was "metanoeo", meaning "to think differently, reconsider (morally to feel compunction)".  The state of the Jews at that time was very corrupt.  Many were righteous in their own eyes and felt they needed no repentance, but here John called all to repent because the kingdom of heaven was at hand.  This kingdom of heaven was not that glorious kingdom of God in another world, heaven, but the kingdom of the Messiah was here.  God was about to erect His kingdom on earth as prophesied by Daniel in Daniel 2:44, "And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever."  It was not really a physical kingdom on earth, but rather a spiritual kingdom coming to earth.  The covenant of grace, the opening of the kingdom of heaven to all believers, by the death and resurrection of Jesus Christ, had come to earth through the birth of Jesus.  This was to be a kingdom of which Christ was sovereign, and all must be the willing, loyal subjects of it, by repentance.  

(3) For this is he who was spoken of by the prophet Isaiah, saying, "The voice of one crying in the wilderness, 'Prepare the way of the Lord, make His paths straight.'"

Matthew explained that this John the Baptist was the one who had been prophesied by Isaiah in Isaiah 40:3, "The voice of one crying in the wilderness, 'Prepare the way of the LORD; make straight in the desert a highway for our God.'"  It was said of John before he was born that he was to prepare the way for the Lord, preparing the people for the coming of their Messiah.

(4) And the same John had his clothing of camel's hair, and a leather belt around his waist; and his food was locusts and wild honey.

Matthew went on to describe John the Baptist.  He wore clothing of camel's hair, which was surely an undressed camel skin with hair, as later we are told in scripture that he did not wear soft clothing, camel hair that had been softened and dressed or spun into soft wool.  Matthew Henry commented on John's "garb", "The garb in which he appeared, the figure he made, and the manner of his life. They, who expected the Messiah as a temporal prince, would think that his forerunner must come in great pomp and splendour, that his equipage should be very magnificent and gay; but it proves quite contrary; he shall be great in the sight of the Lord, but mean in the eyes of the world..."  Just as 1 Corinthians 1:27-28 told us, "God has chosen the foolish things of the world to confound the wise; and God has chosen the weak things of the world to confound the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are."  I think the significance of his diet was to suggest it was plain and was what was available to him in the wilderness.  Albert Barnes, in his Notes on the Bible, took it a step further and declared that, "Among the Greeks the vilest of the people used to eat them (locusts); and the fact that John made his food of them is significant of his great poverty and humble life."  It would also add to the notion that God used the base things and things that are despised.

(5) Then Jerusalem, all Judea, and all the region around the Jordan went out to him.

Great multitudes of people from Jerusalem, all parts of Judea, and from all the region around the Jordan River went out to see John the Baptist, and to hear the message he preached.

(6) And were baptized of him in the Jordan, confessing their sins.  

Not only did all these people go out to see and hear him, but they confessed their sins, desiring to repent as John had called them to do, and were baptized by him in the Jordan River.

(7) But when he saw many of the Pharisees and Sadducees come to his baptism, he said to them, "O generation of vipers, who has warned you to flee from the wrath to come?"

The Pharisees were a sect of Jews who derived their name from "parash" meaning "to separate".  They separated themselves from the rest of their countrymen, and devoted themselves to a strict interpretation of the law that they felt made them justified in their self-righteousness, and they looked down upon the common people.  The Sadducees took their name from Sadok, who was just as legalistic, but apparently not believing in any future reward or resurrection, just following God's law.  They were deists and materialists who believed there was no spiritual influence of God on His people, and they endeavored to secure worldly rewards, wealth and high office.  When the Pharisees and Sadducees came to John's baptism, it is interesting that he did not greet them with the same offering as the other people to come, repent, and be baptized.  He called them by the same name that Jesus would later use, a generation of vipers, the serpent's seed of their father the devil.  Though they thought themselves to be holy and above reproach, John called out their true character.  Being they were so self-righteous, John asked them who or what could have persuaded them to seek escape from the wrath to come, divine punishment.

(8) “Therefore bring forth fruits worthy of repentance."

John told the Pharisees and Sadducees to show the evidence that they were sincere in their desire to repent.

(9) “And do not think to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones."

Furthermore, John warned them not to think just because they were descendants of Abraham, that made them righteous.  That was of small matter in the eyes of God; He could raise up stones to be more worthy descendants of Abraham than those self-righteous, hypocritical descendants.

(10) "And now also the axe is laid to the root of the trees; therefore every tree which does not bring forth good fruit is cut down, and cast into the fire."

He told them the axe was laid to the root of the trees, meaning they were about to be cut down; the time was very near.  Every person who did not bring forth the fruit of true repentance would be cut down and cast into an eternal fire, not being good for fruit, but only for fuel. 

(11) “I indeed baptize you with water unto repentance, but He who comes after me is mightier than I, whose shoes I am not worthy to bear; He will baptize you with the Holy Spirit and fire."

John admitted that he baptized people in water upon their repentance, but the One he was preparing the way for, Who would come after him, was mightier than he was.  John said He was so great that he was not worthy to even carry His shoes.  It was He who would baptize with the Holy Spirit and fire.  It was only through Him that real baptism of souls could take place, pouring the Holy Spirit upon His people.  John's baptism with water was only an outward sign that people had repented and desired Christ.  It was through Christ alone and His sending of the Holy Spirit that the souls of people were truly baptized and then led by the Holy Spirit to become anew.

(12) "Whose fan is in His hand, and He will thoroughly purge His floor, and gather His wheat into the granary, but He will burn up the chaff with unquenchable fire."

Continuing a description of the One who would come after him, John described Him as having a fan, or more precisely, a winnowing fork used to throw or fan the grain in the air to separate the chaff from the grain.  He would thoroughly clean His threshing floor, His floor being the world He came to save.  He would gather His people into safety and everlasting life, but the chaff, those who would reject Him, He would burn with an unquenchable fire, one that could never be extinguished by man.

(13) Then Jesus came from Galilee to the Jordan to John to be baptized by him.

After John had spent some time preaching repentance and baptizing people, Jesus came from Galilee to John at the Jordan River, seeking to be baptized by him.  

(14) But John forbade Him, saying, "I need to be baptized by You, and You come to me?”

One can only imagine John's surprise at this.  He had stated He was not even worthy enough to carry Jesus's shoes, yet Jesus came to him for baptism.  He opposed this, saying he was in need to be baptized by Jesus, and it didn't make sense to him that Jesus would come to him.

(15) And Jesus answering said to him, “Permit it to be so now, for thus it becomes us to fulfill all righteousness.” Then he allowed Him.

Jesus, who had no need for repentance or baptism, told John to let it be that way for that moment in time.  Christ was at that time in a state of humiliation; He had emptied Himself and made Himself of no reputation (Philippians 2:7), made in the likeness of sinful flesh (Romans 8:3).  He would be baptized by John, as if He needed to be washed, and He was made sin for us, though He knew no sin (2 Corinthians 5:21).  Jesus said it was fitting that they should fulfill all God's righteous laws, or perhaps He meant it was proper at that time because the time had not yet come that He baptize with the Holy Spirit.  This reason satisfied John and he baptized Jesus.

(16) And Jesus, when he was baptized, came up immediately out of the water; and lo, the heavens were opened to Him, and he saw the Spirit of God descending like a dove and lighting on Him.

When Jesus was baptized and had come up out of the water, immediately the heavens opened, a visible sign seen by John and upon Jesus, and John saw the Spirit of God descend like a dove and light on Jesus.  Luke 3:22 says that the Holy Spirit descended in bodily shape like a dove.  Whether it was actually a dove or not, it was certainly a visible likeness and motion as of a dove that John could see land on Jesus.

(17) And lo, a voice from heaven, saying, "This is My beloved Son, in whom I am well pleased."

At the moment the Holy Spirit lit on Jesus, a voice came from heaven, God declaring that this Jesus was His beloved Son, in Whom He was well pleased.  God had been displeased with His people who all sinned and fell short (Romans 3:23).  God was very pleased with His son of man, in whom His plan of salvation for His people would be fulfilled.  At this moment in time, there was evidence of all three forms of God simultaneously--God the Father in heaven speaking, God the Holy Spirit descending in a visible bodily form, and God the Son, God in human form born of woman.  

The Child Jesus

Continuing a study of the Gospels:

(Matthew 2:1) Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, (2) Saying, “Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him.”

Jesus was born in Bethlehem of Judea, so called because there was another Bethlehem in the tribe of Zebulon.  This Bethlehem was a small town about six miles south of Jerusalem.  Jesus was born during the reign of Herod, called Herod the Great, the first with that name.  After His birth there came wise men from the east to Jerusalem inquiring about the newborn King of the Jews.  The ancient historians write that during this time there was a prevalent expectation that some remarkable person was about to appear.  The Jews were looking for their Messiah, but they expected Him to arrive as a king who would deliver them from their Roman bondage.  This expectation spread to other countries, so it was natural that these wise men should come looking for a king.  These wise men who came to Jerusalem had seen a remarkable star all the way from where they had been in the east, which they took to mean an extraordinary person had been born in Judea.  They came seeking to worship the newborn King as a king, not as God, but as honoring an earthly king.  It is interesting to note that men came from afar to see this king because they had known the expectation of Him, but the Jews closest to the event did not seem to take much notice.  

(3) When Herod the king heard this, he was troubled, and all Jerusalem with him.

When Herod the king heard about these wise men seeing an extraordinary star and coming to see the newborn King of the Jews, he was very much troubled, for he was a foreigner who had taken the kingdom by force.  He would certainly have been alarmed at the news of a remarkable appearance of a star that would prove that indeed a new King was born and would depose him.  All Jerusalem was troubled, as well, Herod's friends and supporters for the same reason Herod was troubled, but the rest of Jerusalem probably just feared what Herod might do that might result in war or some other sort of commotion.

(4) And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born.

After hearing the news, he gathered all the chief priests, and scribes who were men learned in the law, and demanded they tell him where this Christ was to be born. 

(5) And they said to him, "In Bethlehem of Judea, for thus it is written by the prophet, (6) 'And you Bethlehem, in the land of Judah, are not the least among the princes of Judah, for out of you shall come a Governor, that shall rule my people Israel.'"

The chief priests and scribes told Herod that Christ was to be born in Bethlehem of Judea, referencing the prophecy of Micah, which literally read in Micah 5:2, "But you, Bethlehem Ephrathah, though you be little among the thousands of Judah, yet out of you shall He come forth to Me who is to be ruler in Israel; whose goings forth have been from of old, from everlasting."  The priests and scribes called the coming Christ a Governor, and the word literally meant "leader"; they said He would rule His people, and the word translated as "rule", "poimaino", was a form of the word "shepherd", and literally meant to tend or feed the flock.

(7) Then Herod, when he had privately called the wise men, enquired of them diligently what time the star appeared.

Then Herod summoned the wise men who had come from the east seeking the newborn king, and met with them secretly.  He asked them exactly when the star had appeared.  The scripture says he diligently inquired, meaning he must have taken great pains to determine the exact time.

(8) And he sent them to Bethlehem and said, “Go and search diligently for the young child, and when you have found him, bring back word to me, that I may come and worship him also.”

Herod then sent the wise men to Bethlehem, where the birth of the newborn king they had originally inquired about, was to have been.  He told them to search diligently for the child, and when they had found him, return to him and tell him where they had found the child, so that he might also go and worship the child; at least that is what he told them.

(9) When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.

After meeting with the king and hearing what he had to say, they departed from him, and saw the star they had seen in the east, and it went before them, guiding them to the child.  Whether the star literally moved, or it was just before them and they followed it to the place where it hung over where the child was, it was a precise guide to take them directly to the child.

(10) When they saw the star, they rejoiced with exceeding great joy.

This seems to suggest that they had lost sight of the star that had led them from the east to Jerusalem.  It seems they had gone as far as they could to Jerusalem when they had to ask for directions to the child, so when they saw that same star again, guiding them, they were overjoyed.

(11) And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped Him; and when they had opened their treasures, they presented to Him gifts, gold, frankincense, and myrrh.

When they reached the house that had stood under the star, the wise men went in and found the young Child with His mother, Mary.  They fell down and worshiped him, not as God, but bowing and giving homage as King of the Jews.  They presented Him with gifts, as was the custom in the east when meeting a person of distinction.  They gave Him gold, frankincense, and myrrh.  Frankincense was a very fragrant incense, and myrrh, a spice used in perfumes and medicines.  Adam Clarke, in his Commentary on the Bible, wrote that some suggested these gifts were emblematic of the divinity, regal office, and manhood of Christ.  They offered incense as to their God, gold as to their king, and myrrh as to a human body.

(12) And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.

After seeing the Child and offering Him gifts, the wise men departed to return to their own country.  However, they had been warned in a dream by God not to return to Herod, so they went back another way.

(13) And when they were departed, behold, the angel of the Lord appeared to Joseph in a dream, saying, "Arise, and take the young Child and His mother, and flee into Egypt, and be there until I bring you word, for Herod will seek the young Child to destroy Him."

After the wise men had left, the angel of the Lord appeared to Joseph in a dream telling him to take the Child and Mary, His mother, and flee to Egypt.  They were to remain there until God brought further word because Herod would be seeking the Child to kill Him. 

(14) When he arose, he took the young Child and His mother by night and departed into Egypt.

When Joseph awoke and rose up from his dream, he took the Child Jesus and Mary, His mother, apparently still in the night, so he had acted immediately to take them to Egypt.

(15) And was there until the death of Herod, that it might be fulfilled which was spoken of the Lord by the prophet, saying, "Out of Egypt have I called My Son."

Joseph, Mary, and Jesus stayed in Egypt until the death of Herod, fulfilling a prophecy spoken of the Lord through the prophet Hosea, that precisely in Hosea 11:1, read, "When Israel was a Child, then I loved Him, and called My Son out of Egypt."  The statement at the time of Hosea speaks of God bringing young Israel out of Egypt under the direction of Moses.  However, by this scripture, we understand that Hosea was actually prophesying that God would call His Son Jesus out of Egypt, and that God bringing His people out of Egypt during the exodus was symbolic of God bringing His Son out of Egypt.  So much of the Old Testament was symbolic of God's plan of sending Jesus from the beginning.

(16) Then Herod, when he saw that he was mocked of the wise men, was exceedingly angry, and sent forth, and slew all the children that were in Bethlehem, and in all its coasts, from two years old and under, according to the time which he had diligently enquired of the wise men.

Herod felt he had been mocked by the wise men when they did not return to him, and he was exceedingly angry.  He had all the children two years old and younger in Bethlehem to all its borders killed, choosing that age based on his conversation and the information he had received from the wise men regarding the time of the appearance of the star.

(17) Then was fulfilled that which was spoken by Jeremiah the prophet, saying, (18) "In Ramah was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are no more."

Once again there is a fulfillment of prophecy, this time spoken by the prophet Jeremiah in Jeremiah 31:15, "Thus says the LORD, 'A voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children refused to be comforted for her children, because they were no more.'"  Ramah was a town in the tribe of Benjamin, very near Bethlehem in the tribe of Judah.  Between these two places, and near to both of them, was the grave of Rachel, and because Ramah belonged to Benjamin, a son of hers, Rachel is here representing all the Jewish women in these parts mourning the loss of their infants in this massacre by Herod.

(19) But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, (20) Saying, “Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the young Child’s life are dead.”

After Herod was dead, an angel of the Lord again spoke to Joseph in a dream, telling him to return to Israel with the Child Jesus and His mother, Mary, because those who had sought to kill Jesus were dead.

(21) And he arose, and took the young Child and His mother, and came into the land of Israel.

Joseph arose from his dream and did just as the angel of the Lord had told him, and took Jesus and His mother Mary back to the land of Israel.

(22) But when he heard that Archelaus reigned in Judea in the place of his father Herod, he was afraid to go there; however, being warned of God in a dream, he turned aside to the parts of Galilee.

The angel had first told Joseph just to return to Israel, no specific place.  However, when Joseph went back to Judea from where he had come when he went to Egypt, he found Herod's son Archelaus reigning and he was afraid to stay there.  Evidently, God spoke to him in another dream, guiding him to Galilee.

(23) And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, "He shall be called a Nazarene."

Joseph brought his family to the city of Nazareth, again fulfilling a prophecy, said to be spoken by the prophets, plural, so it seemed to be a common acknowledgment that Jesus would be called a Nazarene.  The closest language of a prophecy to this seems to be before the birth of Samson, when the angel of the Lord prophesied to Samson's barren mother, “For behold, you shall conceive and bear a son. And no razor shall come upon his head, for the child shall be a Nazarite to God from the womb; and he shall begin to deliver Israel out of the hand of the Philistines” (Judges 13:5).  Again, as with so many Old Testament scriptures, the events were symbolic of the coming Christ.  Most early Biblical scholars believed the prophecy in verse 23 was more of a consensus of many prophets.  Albert Barnes, in his Notes on the Bible, wrote:

The character of the people of Nazareth was such that they were proverbially despised and contemned...(he referenced John 1:46 suggesting nothing good came out of Nazareth).  To come from Nazareth, therefore, or to be a Nazarene, was the same as to be despised, or to be esteemed of low birth; to be a root out of dry ground, having no form or comeliness. This was what had been predicted by all the prophets. When Matthew says, therefore, that the prophecies were “fulfilled,” his meaning is, that the predictions of the prophets that he would be of a low and despised condition, and would be rejected, were fully accomplished in his being an inhabitant of Nazareth, and despised as such.