At that time, is the time after the second Passover of Jesus’ ministry. Luke 6:1. It’s important to remember that the legalistic Pharisees weren’t accusing the disciples of stealing the grain, Luke 6:1-11 / Matthew 12:1-2 / Mark 2:23-3:6. Under the Old Testament law, a person had a right to pluck the grain from someone else’s field when travelling, though they couldn’t put a sickle to the crop, Deuteronomy 23:25.
They were accusing them of breaking their traditions of the Sabbath by doing the minor work of plucking out the grain on the Sabbath, Luke 6:2 / Matthew 12:2 / Mark 2:24. Jesus and the disciples were violating one of the numerous laws the Pharisees had bound as a result of the traditions of the fathers in order that the Sabbath be kept, Exodus 20:10 / Exodus 36:2-3 / Numbers 15:32-36.
What David did was actually against lesser legalities of the law, Luke 6:3-4 / Matthew 12:3-4 / Mark 2:25-26 / 1 Samuel 21:1-7, for only the priests were to eat of the showbread, Exodus 25:30 / Leviticus 24:5-9 / Numbers 28:9-10 / 1 Samuel 21:6. Though David’s actions were technically unlawful according to the law that forbade anyone eating the showbread other than the priests, there was a higher law of God that superseded the original law. That higher law was the preservation of David, God’s anointed. The Pharisees recognised this.
However, they justified David’s actions while at the same time complaining that Jesus and the disciples were breaking the law of the Sabbath. Jesus pointed out their inconsistent application of the law, though in this context Jesus and the disciples didn’t violate any Old Testament law. They violated the Pharisees’ interpretation of the Sabbath law.
The priests had to work in violation of Sabbath laws in order to prepare sacrifices because they had to work on the Sabbath in preparation of the sacrifices, Numbers 28:9-10. However, they were blameless because their God-ordained work to prepare sacrifices for the people superseded the law to rest on the Sabbath.
Someone greater than the temple is here, Matthew 12:6, is a clear reference to Christ, Isaiah 66:1-2 / Matthew 12:41-42. Jesus was more glorious than the temple that the Jews honoured above all things on earth, Haggai 2:7-9 / 2 Chronicles 6:18 / Malachi 3:1 / Hebrews 3:3.
Sacrifice was a law of God, Matthew 12:7, however, mercy was a higher law of God. The Pharisees in their legal understanding and application of the law could not understand this principle concerning the laws of God, Hosea 6:6 / Micah 6:6-8. Jesus here attacks the judgmental attitudes of the Pharisees that motivated them to criticise the plucking of the grain. The One who was in their midst was the One who had authority over the Sabbath. Jesus was of the triune God who instituted the Sabbath. Mark records that Jesus said that the Sabbath was made for man, Mark 2:27.
He explained that God had intended for the Sabbath command to provide relief for man, not be an additional burden. The Sabbath was made for the benefit of man, for on the Sabbath men were to rest from their labours, Exodus 20:11. The Pharisees thought that man was made for the Sabbath. In other words, they believed that God made the Sabbath a holy day of worship in order that men renew their spiritual life and worship to God on this day.
However, God intended it to be a day of rest for man, Exodus 20:10-11. It was thus a law that was established for the physical well-being of man. Jesus proclaimed His authority over the Sabbath saying that He Himself was Lord of the Sabbath, Luke 6:5 / Mark 2:27-28. If Jesus created the Sabbath, surely, He knew what activities violated it.
The Sabbath was supposed to be a day of blessings and relaxation, free from work but the Jews had turned into a bunch of rules which consisted of dos and don’ts, and with over six-hundred and thirteen laws, they always found a way around them. In reference to the nation of Israel, the Sabbath was given to national Israel as a sign between God and the nation of Israel. When the Old Testament law was abolished, the Sabbath law was also taken away, Colossians 2:16.
The events recorded here and in Matthew 12:9-10, took place on another Sabbath than the one in the previous verses, Luke 6:1-5 / Mark 3:1-5 / John 5:10 / John 7:23. The legalistic Pharisees are here more concerned over the violation of their Sabbath laws than the healing of this man. Such manifests the hypocrisy of religion that is based on an outward manifestation of a legal presentation of religiosity without concentration on the heart for spiritual change.
The Pharisees here seek another opportunity to accuse Jesus of violating their laws of the Sabbath, Luke 6:6-11 / Matthew 12:9-13 / Mark 7:6-9. They do such in order to accuse Him before the people that He violates the law. Mark records that at this time Jesus was angered by their hardened hearts, Mark 3:5.
It seems that they didn’t doubt that Jesus could miraculously heal the withered hand, Luke 6:7 / Mark 3:2. They wanted to see if He would do such on the Sabbath. If He did such work on the Sabbath, then they could accuse Him of working against their laws of the Sabbath, Luke 6:7 / Mark 3:2.
Notice Jesus asks the man ‘to stand up in front of everyone’, Luke 6:8 / Mark 3:3. Jesus wanted to make a point to these teachers of the Law, He didn’t hide what He was doing. By asking, ‘is it lawful’? Luke 6:9 / Matthew 12:10, Jesus was saying that it was always right to do good, Galatians 6:10. It was simply right to do good on the Sabbath in reference to human interests because men are more important than sheep, Matthew 12:11-12.
The real conflict here is between the legal and earthly interests of the Pharisees as opposed to the human interests of Jesus. Jesus pointed out that if the Pharisees’ material interests were in danger on the Sabbath, they would do what was necessary to rescue a sheep. However, they were here critical of Jesus because of His human interest in healing on the Sabbath.
Jesus then told him to stretch his hand out, Luke 6:10 / Matthew 13:13 / Mark 3:5. Apparently, He neither touched him nor did any other physical thing, He merely asked the man to reach his hand out. When he did, it was healed, Luke 6:10 / Matthew 12:13 / Mark 3:5. Jesus’ critics were furious and began plotting to assassinate Him, Luke 6:11.
In Luke 6:9, Jesus asks is lawful on the Sabbath, to do good or to do evil, to save life or to destroy it? In Mark 3:4, Jesus asked His opponents, ‘should one save a life or kill on the Sabbath?’ They chose not to reply, which showed that they were not interested in truth, but only wanted to discredit Him.
It is always easy to find fault, but it’s much harder to give a positive recommendation. Normally Christ healed men by laying His hands on them or performing some other physical sign. If He had accompanied the healing by physical action, in this case, they would have attacked Him for doing medical work on the Sabbath, something contrary to their tradition.
This time, however, Jesus did nothing, He merely told the man to reach his hand out, Luke 6:10 / Mark 3:5. Even Jesus’ enemies didn’t believe it wrong to stretch out your hand on the Sabbath. Thus, He outsmarted His opponents and they were furious, Luke 6:11.
When a man in an argument begins to get angry, it is a sure sign that he is losing. As it turned out, Jesus’ enemies are the ones who plotted to kill on the Sabbath, because He had done good. The Pharisees and the Herodians who actually were enemies of each other, joined forces to get rid of Jesus.
The Pharisee’s actions show the hardness of heart of those who profess a legal-oriented religion. The Pharisees cared nothing for the man with the withered hand. Their concern was for their doctrinal strictness in keeping their traditions in reference to the keeping of the Sabbath. By upholding their legal practices in reference to the Sabbath they were maintaining their arrogant positions of leadership among the people.
At this time in the controversy between Jesus and the religious leaders, the tension begins to grow. The Pharisees at this time in the ministry of Jesus schemed to remove Jesus, Luke 6:11 / Matthew 12:14 / Mark 3:6. He was in competition with their positions of leadership, their hypocritical lives and inconsistent beliefs.
They were infuriated because He manifested the inconsistencies of their theology and the callousness of their hearts. Because these religious leaders couldn’t consistently argue with Jesus through correct reasoning from the Old Testament Scriptures, they were frustrated to the point of killing Him.
Religions that are developed with an emphasis on outward appearances and ceremonial worship are often hypocritical in the sense that people can be members of such religions without changed hearts. The religious leaders in this context manifested the hypocrisy of such religions by planning evil when professing a form of righteousness, Luke 6:11 / Matthew 12:14 / Mark 3:6 / John 5:18 / John 10:39 / John 11:53.
We can only imagine the joy in the heart of the heart whose hand was healed. We can only imagine how Jesus changed this man’s life forever. We can only imagine the awe that everyone must have been in when Jesus healed him.
It’s a sad fact that the miracle which just took place often gets overlooked because of the attitude of the these religious leaders who couldn’t and didn’t deny the miracle but chose to focus on their traditions, rather than celebrating with the man who was now healed.
Jesus needed to train apprentices to represent Him and preach the Gospel after His departure. He chose twelve of His followers for that job. The twelve He chose were an unlikely bunch, included were four fishermen, a tax collector, a revolutionary, Simon the ‘Zealot’, a sceptic, Thomas, and a traitor, Judas Iscariot. Jesus proved that He could work with and make something out of even the most unpromising material.
Luke gives us a fuller account of the event, where we find the addition of very important facts. The major event recorded by Mark is ‘the choosing of the twelve’ and the listing of their names, and we may be excused for thinking that the brevity of Mark’s account is rather surprising, considering the importance of the occasion.
Mark 3:13, says that Jesus ‘went up to a mountain’, but doesn’t mention that His purpose, which Luke reveals, it was ‘to pray’, Luke 6:12. He tells us in Mark 6:12, that before Jesus chose these twelve men, He spent the night alone on the mountain in prayer to God. Please note He wasn’t talking all night long! Effective prayer is a two-way street, it involves both speaking and listening.
The next day He called His disciples to Him and He revealed the names of the twelve men who were later to be called ‘Apostles’, Luke 6:13. We cannot avoid thinking that the night spent in prayer had something to do with His choice.
Another thought-provoking thought is that to some of them He gave new names. Simon, Luke 6:14, He named Peter in Greek ‘Petros’, which is masculine. It’s important to notice this, because Jesus later said, ‘Upon this ‘petra’, feminine, I will build My church’, Matthew 16:18.
Peter was a Galilean fisherman who lived on the shores of the Sea of Galilee with his wife, his brother Andrew and his mother-in-law. People at the time worked as a family unit, so the men and women of Peter’s family worked together to catch and preserve, dry fish for export to the surrounding towns. This particular family was probably in partnership with Zebedee and his sons, James and John, Matthew 4:21.
Like his father and brother Andrew, Simon Peter was a fisherman by trade, working on the Lake of Galilee. His family seems to have been caught up in the revival movement led by John the Baptist. Peter met Jesus at Bethany through his brother Andrew and was immediately impressed.
The name Andrew is a Greek name which means ‘manly’ or ‘of valour.’ Andrew was the brother of Simon Peter and son of Jonah. He was born in Bethsaida in the province of Galilee and was a fisherman like his brother Peter.
Before he met Jesus, Andrew was a disciple of John the Baptist. However, when John pointed to Jesus as the Lamb of God he realized that Jesus was greater and immediately left John, found his brother Peter and became a disciple of Jesus, John 1:25-42. After this Andrew and Peter continued to be fishermen and lived at home until being called permanently by Jesus to be ‘fishers of men,’ Matthew 4:18-20.
Later Jesus is teaching the multitudes on the mountainside and he asks Philip where they could find food to feed the crowd and Philip says, ‘eight months’ wages could not buy enough bread to feed them. It was Andrew who brought the boy with five barley loaves and two fish to Jesus which Jesus miraculously multiplies into enough food to feed everyone, John 6:8-9.
And it was Andrew who during the Passover Feast brought a group of Greeks, and Gentiles, to meet Jesus which prompts Jesus to remark ‘when I am lifted up from the earth I will draw all men to myself,’ John 12:20-32. Andrew knew that Jesus came not only to save Israel but everyone on the earth.
The last time Andrew is mentioned in the Bible is in Acts chapter one where he is listed as one of the witnesses of Jesus’ resurrection and His ascension into Heaven, Acts 1:13. Because they were fishermen, who were used to fishing for fish, Jesus tells them He will make them fishers of men, they will preach the Good News and share it with others, in order that those they teach will become followers of Christ, Matthew 28:19-20 / Mark 16:15-16.
The apostle James was honoured with a favoured position by Jesus Christ, as one of three men in his inner circle. The others were James’ brother John and Simon Peter. When Jesus called the brothers, James and John were fishermen with their father Zebedee on the Sea of Galilee. They immediately left their father and their business to follow the young rabbi. James was probably the older of the two brothers because he is always mentioned first.
Three times James, John, and Peter were invited by Jesus to witness events no one else saw, the raising of the daughter of Jairus from the dead, Mark 5:37-47, the transfiguration, Matthew 17:1-3, and Jesus’ agony in the Garden of Gethsemane, Matthew 26:36-37. But James wasn’t above making mistakes, when a Samaritan village rejected Jesus, he and John wanted to call down fire from heaven upon the place, this earned them the nickname ‘Boanerges,’ or ‘sons of thunder,’ Mark 3:17.
The mother of James and John also overstepped her bounds, asking Jesus to grant her sons special positions in his kingdom, Matthew 20:20. James’ zeal for Jesus resulted in his being the first of the 12 apostles to be martyred. He was killed with the sword on the order of King Herod Agrippa I of Judea, about 44 A.D., in a general persecution of the early church, Acts 12:1-2.
John was the brother of the apostle James, he was also the son of Zebedee, a fisherman of Galilee. His mother’s name was Salome who is believed to be the sister of Jesus’ mother Mary. John, his brother James and the apostles Peter and Andrew were all partners in a fishing business prior to their calls by Jesus to follow Him, Zebedee was also a partner.
It is said that John owned a home in Jerusalem and that it’s possible that the interview Nicodemus had with Jesus was held there. John with his brother James wanted to call down fire from heaven upon the place, this earned them the nickname ‘Boanerges,’ or ‘sons of thunder,’ Mark 3:17.
The apostle John rose to a position of influence within worldwide Christianity and shortly before the destruction of Jerusalem by the Romans in 70 A.D., he moved to Ephesus. He became the elder of the church in Ephesus and had a special relationship with other churches in the area, as we know from the letters to the Seven Churches in Asia, in the Book of Revelation.
John’s brother, James, was the first of the apostles to die, on the other hand, John was the last. All of the apostles met a violent death, however, John died peacefully in Ephesus, at an advanced age, around the year 100 AD. There is a church tradition, which says, that while John was living in Ephesus, John had with him Mary, the mother of Jesus, for a few years. While in Ephesus, by order of the Roman emperor Domitian, John was exiled to an island called Patmos.
In what is known as the cave of the Apocalypse, located on this island, the sacred text of the book of Revelation was given to the apostle John by Jesus, it’s here that John recorded what is written in the New Testament Book of Revelation. Other New Testament books accredited to John are the Gospel of John, along with 1 John, 2 John and 3 John. When he was released from exile, he returned to Ephesus and lived till the time of the Roman emperor Trajan.
It’s said that John, who founded and built churches throughout all of Asia and was worn out by old age, died in the sixty-eight year after our Lord’s passion and was buried near the same city, Ephesus. Peter and Andrew drops their nets and followed Jesus, James and John left their nets and their father and followed Jesus too. Think about this, they left their jobs, their family, and their comforts immediately to follow Jesus, Matthew 10:37-39 / Mark 10:28 / Luke 9:23.
What does Jesus’ choosing of Peter, Andrew, James and John tell us about the character of a person who can take Jesus to the world? They all had their strengths and weakness, they were ordinary people who weren’t highly educated people.
Philip, the apostle, is not to be confused with the evangelist Philip in Acts. Like Peter and Andrew, Philip was from Bethsaida, John 1:44. Philip whose name means ‘lover of horses’ is named in all three lists of apostles, Luke 6:14-16 / Matthew 10:4 / Mark 3:16, and in each he is the fifth apostle listed. He isn’t mentioned again in Matthew, Mark, or Luke. Everything else we know of him comes from the Gospel of John.
In John, Philip told Nathanael that they had found the Messiah and that he was from Nazareth. When Nathanael replied, ‘can anything good come from Nazareth?’ Philip simply said, ‘Come and see,’ John 1:43-46. Shortly after Nathanael became one of Jesus’ disciples. Later, before the miraculous feeding of the multitude, Jesus tested Philip by asking, ‘Where will we buy bread for these people to eat?’ Philip failed the test by replying, ‘Eight months’ wages would not buy enough bread for each one to have a bite!’ John 6:5-7.
Later shortly before Jesus is arrested and He tells His disciples that ‘If you really knew me you would know my Father as well. From now on you do know him and have seen him,’ John 14:7. But Philip’s response again shows a lack of faith when he asks, ‘Lord show us the Father and that will be enough for us.’ Jesus sternly rebukes him and says, ‘Philip, don’t you know me, even after I have been with you for such a long time? Anyone who has seen me has seen the Father,’ John 14:8-9.
Philip isn’t mentioned again in the New Testament except in the list of apostles waiting in the upper room shortly after Christ’s ascension, Acts 1:13. What lesson can we learn from Philip when it comes to sharing the good news with others? Philip was convicted about who Jesus was as we must be. He was convicted enough to tell someone else about Jesus.
His name means ‘given’ or ‘gift of God’, he was one of our Lord’s disciples, ‘of Cana in Galilee’, John 21:2. Jesus says he was ‘truly an Israelite in whom there is no deceit,’ John 1:47-48. His name occurs only in the Gospel of John, who in his list of the disciples never mentions Bartholomew, with whom he has consequently been identified. He was one of those to whom the Lord showed himself alive after His resurrection, at the Sea of Tiberias, John 21:1-2.
Bartholomew’s name appears with every list of the disciples, Luke 6:14 / Matthew 10:3 / Mark 3:18 / Acts 1:13. This wasn’t the first name, however. it was his second name. His first name probably was Nathanael, whom Jesus called ‘an Israelite in whom there is no deceit,’ John 1:47.
The New Testament gives us very little information about him, tradition indicates he was a great searcher of the Scripture and a scholar in the law and the prophets. He developed into a man of complete surrender to the Carpenter of Nazareth, and one of the church’s most adventurous missionaries. He is said to have preached with Philip in Phrygia and Hierapolis, also in Armenia. The Armenian Church claims him as its founder and martyr.
However, tradition says that he preached in India, and his death seems to have taken place there, he died as a martyr for his Lord. He was lashed alive with knives. If we’re taking the good news to people, how important is it to be truthful with them? No deceit means don’t do what Jacob did with his brother Esau. No alternative motives, Genesis 27:1-46.
Matthew was named Levi before his call by Jesus. We don’t know whether Jesus gave him the name Matthew or whether he changed it himself, but it is a shortening of the name Mattathias, which means ‘gift of Yahweh,’ or simply ‘the gift of God.’
On the same day, Jesus invited Matthew to follow him, Matthew threw a great farewell feast in his home in Capernaum, inviting his friends so they could meet Jesus too, Matthew 9:10-13. From that time on, instead of collecting tax money, Matthew collected souls for Christ.
Despite his sinful past, Matthew was uniquely qualified to be a disciple, he was an accurate record keeper and keen observer of people, and he captured the smallest details. Those traits served him well when he wrote the Gospel of Matthew some twenty years later.
By surface appearances, it was scandalous and offensive for Jesus to pick a tax collector as one of his closest followers since they were widely hated by the Jews. Yet of the four Gospel writers, Matthew presented Jesus to the Jews as their hoped-for Messiah, tailoring his account to answer their questions.
Matthew displayed one of the most radically changed lives in the Bible in response to an invitation from Jesus. He didn’t hesitate, he didn’t look back. He left behind a life of wealth and security for poverty and uncertainty. He abandoned the pleasures of this world for the promise of eternal life.
The remainder of Matthew’s life is uncertain. Tradition says he preached for fifteen years in Jerusalem following the death and resurrection of Jesus, then went out on the mission field to other countries. Why would Matthew be a good example of evangelism today?
He’s been there and done that, he knows people and how they think. He never forgot where he came from, he was a sinner and since following Jesus he knew where he was going. We need people who can relate and sympathise with other people. He basically threw a party and invited his old friends and his new Christ-following friends and let them mix.
Thomas Didymus lived in Galilee. Tradition says he laboured in Parthia, Persia, and India, suffering martyrdom in India. Thomas was his Hebrew name and Didymus was his Greek name. Matthew, Mark and Luke tell us nothing about Thomas except his name. However, John defines him more clearly in his Gospel.
Thomas appeared in the raising of Lazarus, John 11:2-16, in the Upper Room, John 14:1-6, where he wanted to know how to know the way where Jesus was going. In John 20:25, we see him saying unless he sees the nail prints in Jesus’ hand and the gash of the spear on His side he will not believe. That’s why Thomas became known as Doubting Thomas.
By nature, Thomas was a pessimist, he was a bewildered man. Yet, he was a man of courage, he was a man who couldn’t believe until he had seen. He was a man of devotion and faith. When Jesus rose, he came back and invited Thomas to put his finger in the nail prints on his hands and his side. Here, we see Thomas making the greatest confession of faith, ‘My Lord and my God,’ John 20:28.
Thomas’ doubts were transformed into faith. By this very fact, Thomas’ faith became great, intense and convincing. Remember Thomas although he may not have fully understood, was the only one who wanted to go with Jesus to Bethany in order for Jesus to raise Lazarus from the dead. ‘Let us also go, that we may die with him,’ John 11:16. Do we ever have doubts about our ability to share God’s Word with others? We have to remember that the power is in the Word, not the speaker, Romans 1:16.
The title ‘James the Lesser’ or ‘the Little,’ helps to distinguish him from the apostle James, son of Zebedee, who was part of Jesus’ inner circle of three and the first disciple to be martyred. James the Lesser may have been younger or smaller in stature than Zebedee’s son, as the Greek word for ‘the less’, ‘mikros’, conveys both meanings.
Although it’s argued by scholars, some believe James the Lesser was the disciple who first witnessed the risen Christ in 1 Corinthians 15:7, ‘Then he appeared to James, then to all the apostles.’ Beyond this, Scripture reveals nothing more about James the Lesser.
Simon, the Zealot, one of the little-known followers called the Canaanites or Zelotes, lived in Galilee. Tradition says he was crucified. In two places in the King James Version, he is called a Canaanite, Matthew 10:4 / Mark 3:18. However, in the other two places, he is called Simon Zelotes, Luke 6:15 / Acts 1:13.
The New Testament gives us practically nothing on him personally except that it says he was a Zealot. The Zealots were fanatical Jewish Nationalists who had heroic disregard for the suffering involved and the struggle for what they regarded as the purity of their faith.
The Zealots were crazed with hatred for the Romans. It was this hate for Rome that destroyed the city of Jerusalem. Josephus says the Zealots were reckless persons, zealous in good practices and extravagant and reckless in the worst kind of actions.
From this background, we see that Simon was a fanatical Nationalist, a man devoted to the Law, a man with bitter hatred for anyone who dared to compromise with Rome. Yet, Simon clearly emerged as a man of faith. He abandoned all his hatred for the faith that he showed toward his Master and the love that he was willing to share with the rest of the disciples and especially Matthew, the Roman tax collector.
Simon, the Zealot, the man who once would have killed in loyalty to Israel, became the man who saw that God will have no forced service. Tradition says he died as a martyr. His apostolic symbol is a fish lying on a Bible, which indicates he was a former fisherman who became a fisher of men through preaching. Simon left everything in his previous life to follow Jesus. Are we zealous to take Jesus to the world? Galatians 6:9. If some one desires to become a Christian, how do teach them that there is a cost involved? Luke 14:25-33.
Sometimes he is called Thaddaeus or possibly named Jude. Little is known about Thaddeus, but Bible scholars generally agree, however, that the four names used for him all refer to the same person. In lists of the twelve, he is called ‘Thaddeus’ or ‘Thaddaeus’, a surname for the name ‘Lebbaeus’, Matthew 10:3, which means ‘heart’ or ‘courageous.’ The picture is confused further when he is called ‘Judas’ but is distinguished from Judas Iscariot.
Church tradition holds that Thaddeus founded a church at Edessa and was crucified there as a martyr. Thaddeus preached the Gospel as a missionary following Jesus’ resurrection. Thaddeus learned the Gospel directly from Jesus and loyally served Christ despite hardship and persecution. Like most of the other apostles, Thaddeus abandoned Jesus during His trial and crucifixion, Mark 14:43-52. How can we encourage someone to study the Bible if they already claim they are Christians? Acts 18:24-26.
Judas Iscariot is remembered for, one thing, his betrayal of Jesus Christ, Matthew 26:13-15. Even though Judas showed remorse later, his name became a symbol for traitors and turncoats throughout history, Matthew 27:3-5. His motive seemed to be greed, but some scholars speculate political desires lurked beneath his treachery.
Judas Iscariot travelled with Jesus and studied under him for three years. He apparently went with the other 11 when Jesus sent them to preach the Gospel, cast out demons, and heal the sick. Judas was a thief, he was in charge of the group’s money bag and sometimes stole from it, John 12:4-6.
He was disloyal. Even though the other apostles deserted Jesus and Peter denied him, Judas went so far as to lead the temple guard to Jesus at Gethsemane, and then identified Jesus by kissing him, Luke 22:47-48. Some would say Judas Iscariot made the greatest error in history, Matthew 27:5 / Acts 1:18. If Jesus chose Judas despite Him knowing what Judas would eventually do, what can we learn about anyone who comes to Christ? John 13:34-35. When we reflect upon the apostles, we need to remember what kind of people that Jesus can use?
The very fact that Jesus chose them, suggests that, although He was the Son of God, in His humanity, He felt the need for companionship and support. Indeed, the Scriptures tell us that there were several reasons why in Mark 3:14-15. He chose these twelve for the following reasons.
1. To be with Him.
2. That He might send them out to preach.
3. To have the power to perform miracles of healing.
He ‘ordained’ them and gave them power and authority, Mark 3:14-16. There are several Greek words for ‘ordain’ so that it has several shades of meaning, ‘to appoint, to set in place; to point out, to indicate by pointing the finger.’ Note the difference between power and authority, Mark 3:14-15. It’s possible for a person to have ‘power’, but lack the ‘authority’ to use it. Jesus gave the men whom He chose power and the authority to exercise it.
Please note this is not the same event we have recorded in Matthew, on that occasion, Jesus spoke on ‘on a mountainside’, Matthew 5:1. Here Jesus spoke on ‘a level place’, Luke 6:17. Many people came from far and wide to hear Jesus speak and to be healed of their diseases, Luke 6:17-18. Those troubled by impure spirits were cured, and the people all tried to touch him, because power was coming from him and healing them all, Luke 6:19 / Mark 5:30.
The word ‘blessed’, simply means happy, Luke 6:20 / Matthew 5:3 / 1 Timothy 1:11.
Spurgeon, in his commentary, says the following.
‘The blessing is in every case in the present tense, a happiness to be now enjoyed and delighted in. It is not ‘Blessed shall be,’ but ‘Blessed are.’
To be ‘poor’ or ‘poor in spirit’, is to feel a deep sense of spiritual poverty. It is to empty ourselves and understand our insignificance in comparison to our Almighty God, Philippians 2:3-4. To be ‘poor in spirit’ is to have a state of mind that is lowly and reverent before Him. It is to be full of humility, not pride, Luke 18:9-14.
It is impossible to be ‘poor in spirit’ until we realise our spiritual needs. As long as a person delights in sin, they won’t be ‘poor in spirit,’ and they won’t seek the Saviour since they don’t feel a necessity for Him, Matthew 9:12. To be ‘poor in spirit’ is a joyful condition because when we become aware of our sinfulness and hopelessness without God, we will seek the ‘kingdom of heaven’ and find hope therein.
Jesus declared that those who hunger, Luke 6:21, that is, hunger for righteousness, Matthew 5:6, feel an intense desire for righteousness, that which is right or just shall obtain it. Hungering and thirsting after righteousness is an attitude, a frame of mind, which realises God’s Word, is ‘righteousness’, Psalm 119:172. It is spiritual food that is needed to grow stronger, 1 Peter 2:2 / Matthew 4:4.
What type of person doesn’t get hungry or thirsty physically? The person who is either sick or dead! The same is true spiritually. If a person doesn’t have a strong desire to grow spiritually and feed on God’s Word daily, then they are either spiritually sick or dead, 1 Corinthians 11:30. May those who desire righteousness do so like a deer pants for water, Psalm 42:1-2.
If we yearn to be ‘filled’ and to find true, lasting joy, we must put the kingdom of God first and seek His righteousness, Matthew 6:33. Luke uses the word, ‘weep’, while Matthew uses the word ‘mourn,’ Matthew 5:4. In the Greek language, the strongest word for ‘mourn’ is used here.
This term indicates a type of mourning that cannot be hidden. The blessing here is not upon all who mourn, those with worldly sorrow would be excluded, 2 Corinthians 7:10. Those who mourn because of sin and consequently repent are the ones who will be blessed, James 4:8-10. Such a person mourns over sin from a tender conscience and broken heart, realising that it’s their own sin that separates them from God spiritually, Isaiah 59:1-2.
Luke uses the word ‘laugh’, Luke 6:21, while Matthew uses the word ‘comforted’, Matthew 5:4. After we realise our sinfulness, we can be ‘comforted’ by the discovery and acceptance of God’s pardon, made possible by obedience to the saving Gospel, Romans 1:16 / Romans 6:17.
Luke says that people will be blessed when people hate you, exclude you, insult you, and reject your name as evil because of Christ, Luke 6:22. Matthew says to be ‘persecuted for righteousness’ sake, Matthew 5:10, is to suffer at the hands of others for doing right. This is much different than being punished for wrongdoing, 1 Peter 4:12-16.
It should be realised that in order to maintain peace, we must sometimes suffer persecution. If we are faithful to the Lord, we should expect persecution, 2 Timothy 3:12 / John 15:18-20. We should react to persecution as Christ did. He didn’t retaliate but denied Himself. He didn’t develop grudges but had a spirit of forgiveness. He didn’t become depressed but grew stronger and closer to His Father.
Those who suffer because of their loyalty to the kingdom of heaven are blessed by being bound more closely to the kingdom for which they suffer. The joy in being persecuted is found when we realise, that we are suffering for the Name of Christ, Acts 5:41 / Acts 16:22-25. All who suffer as faithful servants of the Lord should ‘leap for joy’, Luke 6:23.
Though Christians should live joyfully here on Earth, their ultimate reward will be ‘in heaven,’ Matthew 5:11-12. Let it always be remembered that the suffering experienced here is nothing in comparison to the bliss God has in store for His faithful children, Romans 8:18.
Also, Christians should find comfort and strength in the example of the prophets and the Christ, 1 Peter 2:21-24. Understanding that persecution for righteousness’ sake is not a sign of God’s disfavour. Persecution should be embraced, not resisted, as a way to further develop our character through suffering, James 1:2-4 / Romans 5:3-5.
Jesus now gives us four woes.
1. The rich have already been comforted, Luke 6:24.
2. The well-fed will go hungry, Luke 6:25.
3. Those who laugh will mourn and weep, Luke 6:25.
4. Those who are well spoken of, will be treated like false prophets, Luke 6:26.
These four woes are for those who have materialistically satisfied themselves at the expense of others. The wealthy had collected a lot of riches but forgot about the basic needs of their fellow man, James 5:1-6.
They were obsessed with materialistic living and ate the finest food, and rejoiced at the same time, all of which was done without a second thought for the poor around them, Proverbs 14:13 / James 4:9. They loved it when people spoke well of them, in terms of what they taught, and just like their ancestors before them, they pretend to be of God, but they delivered their own doctrines as the truth of God, and who accommodated themselves to the desires of the people.
Boles, in his commentary, says the following.
‘These words were not the expression of anger, but lamentation and warning. ‘Woe unto you,’ or ‘alas for you!’ Jesus is not uttering condemnation as a judge, but as the great Teacher and Prophet, he declares the miserable condition of certain classes and warns them against it.’
The law commanding love for our neighbour, Luke 6:27 / Matthew 5:43, is found in Leviticus 19:18, but the law to hate our enemies is not found explicitly in God’s Word. However, the Hebrews were forbidden to make peace with the people of Canaan, Exodus 34:11-16 / Deuteronomy 7:1-6, and the bloody wars which were waged by God’s own command inevitably taught them to hate their enemies. This was even the feeling of their most pious men, 2 Kings 13:19.
In contrast, Jesus desires His disciples to practice love rather than revenge. He wants us to have a selfless concern for the ultimate good of others, Luke 7:27-36 / Luke 10:25-37.
He wants us to love our enemies, Luke 6:27 / Matthew 5:44, not in an emotional sense which would be impossible, but in the sense that we seek what is in their best interest. It’s in this manner that we can and must love our enemies. Jesus’ life perfectly illustrated this principle of righteousness, Luke 10:25-37 / Acts 7:60 / 1 Samuel 24:13.
We love our enemies when we bless them, do good to them, and pray for them, Luke 6:27-28 / Matthew 5:44. These things are not possible if hatred resides in our hearts. Even if these activities don’t change them, they will help us develop love like God’s. Truly, this is how we should properly respond to persecution. This should deepen our sense of awe concerning divine love.
Imagine how putting into practice Jesus’ teaching would affect the world we’re living in now. Imagine a world where good was returned for evil! What if we practised what Jesus did? In what way would Jesus’ teaching on loving and praying for our enemies help us in our outreach efforts?
It certainly tells us that we will have enemies and we will be persecuted at times, but it also teaches us to continue to love them and pray for them. Remember that prayer may not change their attitude towards you, but it may change your attitude towards them, John 15:18-21.
1. Jesus shares an example of non-resistance to personal insults, Luke 6:29 / Matthew 5:39.
Rather than resist an insult, such as a facial slap, 2 Corinthians 11:20, we should meekly endure it and suffer another rather than resisting evil with evil, Proverbs 15:1. It’s better to suffer ill-treatment than to resist or retaliate against those who would persecute us, 1 Peter 2:18-20.
2. We see an example of non-resistance to judicial injustice, Luke 6:29 / Matthew 5:40 / Exodus 22:26 / Deuteronomy 24:13.
Disciples need to remember that physical things such as clothing are replaceable, and truly insignificant in the big picture. Wasting precious time fighting over matters such as these isn’t helpful for the follower of Christ, rather, it is a hindrance.
If someone is in need and asks for help, we should not refuse to give what we can, Luke 6:30 / Matthew 5:42 / Romans 12:21. The disciples shouldn’t retaliate by withholding from those who would ask of them, Deuteronomy 15:8-10 / Galatians 6:10 / James 2:14-17. The disciples must willingly give when compelled by those who would demand of them according to law, Luke 6:30.
Jesus’ words in this section are perhaps best understood as general principles of non-resistance and not as absolute commands to always be applied literally, just as Matthew 5:29-30, are not to be applied literally. After all, did the Lord really intend that evildoers be free to slap or insult us over and over again? Are we always to give to those who ask of us, turning no one away? The answer is no, John 18:20-23 / 2 Thessalonians 3:10.
Jesus’ point is that small injuries or offences are to be gracefully passed over. If someone slaps us, we’ve been insulted, but it’s not an assault on our life. We shouldn’t feel humiliated but should rejoice in the opportunity to return good for evil, Matthew 5:10-12, assuming that we didn’t deserve the slap.
To let someone, have your coat or other possession or to go with them two miles is to show in attitude, word, and deed that you are not filled with covetousness or hatred but with a spirit of love. This is the type of righteousness Christ expects of His disciples, Romans 12:17-21. This type of response will have the best chance of touching the hearts of others for the Lord.
To insist on every individual right or to retaliate against every personal injury is to dispute continually with all men. Such actions describe one filled with selfish pride, not humility, Matthew 5:3-5. This type of response glorifies Satan, not God! Wrongdoing that is committed against Christians originates from Satan but Christians must resist the temptations of Satan, James 4:7. However, be careful not to misapply this passage. Jesus never said not to restrain the murderer’s hand. He never said not to oppose the wicked tyrant. And, He never intended for our behaviour to encourage greed or laziness in others.
‘Do to others as you would have them do to you’, Luke 6:31 / Matthew 7:12, is often referred to as the Golden Rule. This is the principle of loving our neighbour as ourselves. Jesus shows that this simple principle which summarises all the Law and the Prophets say about how we should treat others, Luke 6:31 / Matthew 7:12. This is a fundamental principle of the Christian life that manifests one’s relationship both with his fellow brother in Christ, as well as non-Christians.
This isn’t a selfish motivation for being kind to others, but a mental check by which we can continually guard our behaviour in relation to others. This fundamental principle is the foundation upon which is built all that God would have us do in our relationships with others, Romans 13:8-10 / Galatians 5:14.
If the way, we go about sharing the Gospel with others is a reflection of what God has done in our lives, what does this tell us about how we should share the Gospel with others? We need to remember how the Gospel was shared with us, with love, patience, compassion and understanding of where the other person is at, 2 Timothy 2:23-26.
This principle that Jesus sets forth touches every aspect of our life and is the best moral rule we can live by. It far exceeds its declaration in the negative sense, that is, ‘do not do to others what you would not want them to do to you,’ which was taught by men such as Socrates, Buddha, Confucius, and Hillel.
The rule, as stated by Jesus, is supreme in that it requires doing good to others and not merely refraining from doing them harm. It is not always easy to see things from another’s perspective, but one should always try to do so and then direct his conduct accordingly.
This verse, Luke 6:31 / Matthew 7:12, is certainly an appropriate conclusion to any instruction on moral duties because of its exceedingly broad scope. Interestingly enough, Jesus comments that this principle is really nothing more than a summary of the Old Testament! A person who is practising the Golden Rule will not murder, lust, commit adultery, divorce unscripturally, make false promises, hate others, judge unrighteously, etc, Matthew 5:17-48.
For a Hebrew of Jesus’ day to faithfully obey the Golden Rule was for them to live obediently under the Mosaic law. In so doing, they would exceed the righteousness of the scribes and Pharisees, Matthew 5:20. But, what about today? Let us consider some practical examples of how the Golden Rule should be applied in various circumstances of life.
1. We want to be able to trust in and confide in a friend.
Thus, we should be trustworthy and never betray something told to us in confidence, Proverbs 10:9 / Proverbs 27:6.
2. We do not want to be misquoted.
Thus, we will be very careful not to misquote another person or take out of context what they have said or written, Genesis 2:17 / Genesis 3:2-3 / Matthew 4:1-11.
3. We would like for others to give us the benefit of the doubt.
Thus, we must be inclined to believe the best about others and give them the benefit of the doubt, 1 Corinthians 13:5.
4. We don’t like for anyone to hurt our feelings, mock, or ridicule us.
Thus, we will be very careful not to do such to others, Matthew 22:39 / Luke 6:31-36.
5. We like for our friends and family to show an interest in what we’re interested in.
Thus, we will genuinely reciprocate that behaviour, even though their interests may be unimportant to us otherwise, Philippians 2:3-4.
6. We should treat every woman with the same respect we would want other men to give to our wives, Ephesians 5:25-29.
7. We do not want others to listen to us with the idea of catching us in a mistake.
Thus, we will not listen to others with that kind of critical attitude, Psalm 31:14.
8. We should be as sympathetic to someone mourning the loss of a loved one as we would wish others to be sympathetic toward us in those circumstances, Romans 12:15.
9. We should show the same interest in saving a lost soul as we would want them to show us if we were lost, Luke 15:1-10.
10. When necessary, we will correct and rebuke others in a way in which we would want to be corrected or rebuked, Ephesians 4:15 / 1 Peter 3:15.
We could go on and on, for certainly there are an infinite number of applications for the Golden Rule in everyday life. There are numerous topics that we haven’t even mentioned in regard to this principle. Take some time to really think about how we would like or expect to be treated, and then make sure we’re living up to our own standards in the way we behave toward others. It’s not enough to simply avoid doing something wrong or harmful to another. We must also desire to do that which is good for them! James 4:17.
There is no reward in a love that acts out of selfish motives to do something for others for the purpose of receiving something in return, Luke 6:32-34. True love must be unconditional, it mustn’t seek a reward. God loves sinners, Luke 6:33-34, even dying for them while they were yet in sin, so, Christians should love all men, sinners included, even their own personal enemies! God’s love is impartial, He loved us when we were His enemies, Romans 5:8.
The character that Jesus has just explained identifies those who are of the spirit of the Father, and thus, sons of the Father, Luke 6:35. Christians are to be merciful just as their Father is merciful, Luke 6:36. Christians should show mercy to others because they need mercy so much themselves. Mercy toward all people should mark disciples’ attitudes and actions as it marks God’s.
Matthew’s account tells us to be perfect as our heavenly Father is perfect, Matthew 5:48. Can we be perfect like God? This question can we be perfect like God is based on the verse from the ‘Authorized Version’, where the first four words suggest that ‘perfection’ is a goal which we are urged to attain.
The later revisions, however, offer us renderings in which the language isn’t only much plainer and therefore easier to understand, but which also reveal that the verse relates to an imperative, to something that is to be obeyed and is therefore much more daunting!
The Revised Standard Version, for example, reads, ‘You, therefore, must be perfect, as you’re heavenly Father is perfect’. In other words, what we are facing isn’t a request or an exhortation, but a command that is as plain as any other command found in the Word of God.
Can we possibly obey this command, or is it a demand that is too exacting? Does it impose upon us an unrealistic standard? In short, is this something we can never realise this side of Heaven? Or, is it perhaps not meant to be taken seriously? I suspect that we are inclined to take the latter view! Whenever we encounter difficult verses, we are likely to tell ourselves that they aren’t meant to be taken literally and then we hurry on to look at something in the Scriptures that is less demanding!
Not surprisingly, Matthew 5:48, has prompted a wide range of interpretations and explanations. At one extreme there is the ‘idealistic’ explanation of those who tell us, ‘it is not to be taken seriously’, whilst, at the other extreme, there is the view of those who teach that believers are required to attain a state of ‘sinless perfection’, in which they don’t and even can’t commit sin.
I’m sure most of us have met people who have claimed that they have reached a stage in their spiritual growth when they never sin. And, of course, the notion is utterly ridiculous! It is summarily dismissed by the apostle John in 1 John 1:8, and 1 John 1:10. You will, however, find that the response, that the ‘sinless perfectionists’ make to this argument is erroneously based on 1 John 3:9.
But, when they use this verse, they fail to recognise that the words ‘cannot sin’, in the Greek text, represent the ‘aorist tense’, which is the tense that describes something that is ‘ongoing, continuing, or incomplete’.
The N.I.V. renders this verse a bit better, ‘No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning, because they have been born of God.’ For this reason, some translations read, like the N.I.V. ‘he cannot keep on sinning’.
In other words, the child of God doesn’t habitually sin. Whilst he may be exposed to temptation and may even fall, he doesn’t continue to commit the same sin over and over again. Sin isn’t his normal way of life. He doesn’t practice sin. He doesn’t live in sin. And what is more, when he realises that he has been ‘caught in a sin’, to use Paul’s words in Galatians 6:1, he knows that, because he is sincerely repentant, he may seek the forgiveness that is always available, 1 John 1:9.
Look carefully at what the Lord says. He doesn’t say, ‘You must be sinless as God in heaven is sinless’, because at that time, He wasn’t discussing either sin or sinlessness. There are two words in the verse that are supremely important, the words ‘Father’ and ‘perfect’, and we need to look at them in that order.
This is the more important of the two because ‘Father’ is the word which immediately speaks to us of relationship. What Jesus tells us in Matthew 5:48, rests on the principle that every new relationship brings new responsibility.
Test this statement! Examine it from whatever angle you please. Consider it in connection with any human relationship into which we may possibly enter, and you will find that the principle remains true and unshakeable.
In the ‘Sermon on the Mount’, Jesus has been speaking to His disciples about their relationship to the heavenly Father. He has said, in effect, ‘God is your Father, and because this is so, it follows that you bear the responsibility of children, to be like your Father’.
Notice, that He says, ‘as your heavenly Father’, or ‘like your heavenly Father’. He presents the Father as our model, our example. Now, this is the essence of true worship. It has been said that ‘the sum of true religion is to imitate the God whom we worship’. This is why Paul wrote, ‘Therefore be imitators of God as beloved children’. Ephesians 5:1.
There are four New Testament words which have been translated by this word, and, unfortunately, we often make the mistake of failing to understand its true, biblical meaning. How often have you heard it said, ‘There is nothing perfect in this world!’ Such expressions have become almost proverbial, and we are inclined to accept them as though they express an infallible truth, which they do not!
There are things in this world which are ‘perfect’ in the sense that they can’t be improved upon. And there are certain matters in which we may become perfect if we have the desire. Think about the meaning of that word. We all know the meaning that we attach to it today. The modern definition of ‘perfect’ means, ‘without flaws or faults’. But, when the New Testament was written, the word had a quite different meaning.
In Matthew 5:48, ‘perfect’ is the translation of the Greek word ‘teleios’, and means, ‘full-grown, mature, or complete.’ Sometimes it means ‘an end’.
1. Do you remember the story of the rich young ruler who came to Jesus asking about eternal life? Matthew 19:16-22.
He had done so very much and was admirable in so many ways, but he was conscious of a lack in his life. Jesus said to him, ‘If you want to be perfect…’ Matthew 16:21. In other words, ‘If you wish to be complete…’ Referring to teachers and teaching, James 3:2, uses the same word when it reads, ‘We all make mistakes, but if anyone makes no mistakes in what he says, he is a perfect man’. This means being fully mature in this respect.
2. 1 Corinthians 2:6 reads, ‘yet among the mature (Greek- ‘perfect’) we do impart wisdom.’
Other passages to look at are Hebrews 5:9, where the writer says, ‘once made perfect, he became the source of eternal salvation for all who obey him’. And 1 Corinthians 14:20, ‘Brothers and sisters, stop thinking like children. In regard to evil be infants, but in your thinking be adults’, and, especially, 1 Corinthians 13:10, ‘But when the perfect comes…’ The word, again, is ‘teleios’, ‘the complete’.
In all of these passages the word ‘perfect’ doesn’t mean, ‘perfect’ in the sense of ‘sinless’, but means ‘fully-grown, mature, or complete’, so, with this in mind, let’s return to Matthew 5:48, and look at it in its original context.
You will notice, I am sure, that Jesus speaks these words found in Matthew 5:48, as He deals with the Christian law of forgiveness. He is speaking about love, and we must, once again, pay special attention to the name He uses for God.
It’s the name ‘Father’. He is saying that as a Father, God is our example, our model in the exercise of love, and as His children, we must be complete, full-grown, and mature, in this aspect of our own character. He is saying, in effect, it is easy for you to love those who love you! But for you who call God, ‘Father’, the standard is much higher. I say that, because of the love of your Father, and with His help, you must not only love your friends but also those who even hate you.
And when you have reached the point where you can love those who are unkind to you, or speak evil about you or treat you badly, you will, in this aspect of your character, be like your heavenly Father. You will have become spiritually mature. Perfect!
You see, then, that the principle presented by the Lord Jesus in Matthew 5:48, applies to every possible aspect of human life. But, here it is expressed in connection with the great law of love. To love only those who love us is to be imperfect in love. But to love those who do not love us in return is to be perfect in love.
In conclusion, we need to remember that when we read such words of the Lord Jesus, we mustn’t turn away from them as though they have no message for our time, or as though they demand that we attempt the impossible. It’s fatal at any time, to read His words and then say, ‘this is demanding perfection from me and perfection is impossible’. We should read the New Testament Scriptures with this fact fixed in our minds, the Lord, Jesus, always means what He says! And He never demands the impossible!
Jesus in Matthew 7:1-5, and here, teaches against the legalistic judging that the Pharisees were practising, their self-righteous legal system of doctrine moved them to be critical of others who didn’t agree with them on every point of their theology.
The word ‘judge’ used here, Luke 6:37 / Matthew 7:1, is the Greek word, ‘krino’ which is used in places like, John 12:48 / Acts 17:31 / 2 Timothy 4:1. The use of the word, ‘judge’ therefore is speaking about the kind of judging that speaks of someone’s salvation, or the lack of it, in others. Christians shouldn’t practice this kind of judging, after all, not even Christ did this while He was on earth, John 12:47.
The problem with judging someone in terms of their salvation is sinful because God is the judge and He knows people’s hearts and motives better than anyone, and He has a date set for this kind of judging, 1 Corinthians 4:4-5. Luke tells us that we shouldn’t judge or condemn but ‘forgive’, why? Luke 6:37. Because we have been forgiven and we need forgiveness as much as the next person and who are we to withhold forgiveness from others, when we needed it so much ourselves? Luke 6:37 / Matthew 18:21-35.
Luke tells us to ‘give’, Luke 6:38. It’s the nature of godly people to behave as God. God is a giver, and so, His people should give. Those who love their brothers and sisters in Christ don’t stand in judgment over them. The thrust of what Jesus states here is that we will be dealt with in final judgment by God in the same manner by which we treat our fellow man, James 2:12-13.
Therefore, when we measure mercy to others, God will in turn measure mercy to us, Luke 6:38 / Matthew 7:2. That’s the biggest problem with this kind of judging, it’s judging with condemnation attached. In other words, they become the judge, juror and jailor. Luke also adds a parable, Luke 6:39, which basically means, that those who are spiritually dead can’t lead anyone onto a spiritual life, because both are spiritually blind. No one can lead above and beyond his own spiritual stature, Luke 6:40.
Those who disciple others will lead them to be like themselves. If the teacher is spiritually blind, the student will become like his teacher, spiritually blind too, John 13:16 / John 15:20. We must always look at others with an attitude of love, otherwise, legalism moves us to be critical and unmerciful in judgment concerning another’s beliefs and life. God will severely judge those who harbour such attitudes toward our fellow man, Matthew 18:21-35.
‘You’re judging me!’ is a common response uttered by many today whose toes are stepped on by the truth. The implication is that no one has the right to draw attention to a fault in their life. Although some forms of judging are prohibited by Scripture, there are other types that we are commanded to engage in.
The Bible is a beautiful book, isn’t it? It contains the wonderful message of God’s love for us. Part of the beauty of God’s Word is its simplicity. In my Bible, the New Testament is only about two-hundred and fifty pages long! Yet, I’ve seen commentaries written by men that consume the same amount of space in only discussing one New Testament book!
We tend to make things unnecessarily complicated, but, in general, God doesn’t do this. God has given us His inspired, revealed will and we can understand it if we diligently desire to do so. But, at the same time, we need to realise that there are a few things in the Bible that are somewhat difficult to comprehend. Peter acknowledges this very thing concerning Paul’s letters, 2 Peter 3:16. Essentially, he says that those who are unstable and untaught will twist the Scriptures to their own destruction when they encounter a passage that is difficult to understand! That is, they misuse these difficult passages by teaching error, and they will suffer the loss of their souls as a result.
What should we do when we encounter a passage of Scripture that is difficult for us to understand? We should be very careful, careful to study the verses completely in context and careful to consider all other passages on the same topic.
If we do this, we can have some confidence that we are not twisting the Scriptures to our own destruction. We must always remember that if we come to a conclusion that is contrary to clear Biblical teaching elsewhere, then we’ve made a mistake and our conclusion, whatever it may be, is invalid.
I wrote all that to help prepare us for analysing one difficult passage in the New Testament, however, I don’t believe that Jesus intended His words to be difficult to understand. For some people these words are difficult. Many incorrectly believe that these verses teach us that it’s absolutely wrong to judge others. This is simply not true, it is not always wrong to judge others.
Jesus is laying down a general principle here, but He isn’t limiting all types of judging. How do we know? Well, the Scriptures authorise certain actions that simply cannot be done without humans exercising judgment upon others. Let me give you a few examples to think about.
1. Consider our judicial system.
God has given authority to civil governments to make judgments, Romans 13:1-7, and we are to obey our leaders unless they instruct us to go against the Lord’s ways, Acts 5:29.
2. Consider the church.
The body of Christ has the responsibility to exercise judgment on those who walk disorderly. The judgment to be exercised is that of discipline or withdrawal of fellowship. Numerous passages support this truth, Matthew 18:15-20 / 2 Thessalonians 3:6-10 / 1 Corinthians 5.
3. Look at the immediate context.
We are not to cast our pearls before swine, Matthew 7:6. But, how can we obey this command without making some judgments? Jesus warns His followers to beware of false teachers, Matthew 7:15. However, if we could never make judgments about individuals, then how could it ever be determined who is a false teacher and who isn’t?
4. The title of this lesson proves that judging others is not always wrong.
The title comes from John 7:24, which is a direct quote from the Lord Himself! Jesus instructs us in that verse to judge with righteous judgment, and we will consider exactly what that means shortly. But, for now, it should be exceedingly clear that God requires us to make certain types of judgments, and thus Luke 7:37 / Matthew 7:1, must not be interpreted as an absolute prohibition against all types of judging.
If this doesn’t mean that all types of human judging are wrong, then what type of judging is Jesus speaking against here? I believe the Lord is speaking against judging that is unmerciful, hypocritical, or vengeful.
Let’s consider these three aspects one at a time.
1. We must not judge unmercifully.
If we aren’t merciful to humans in our dealings with them, then they are not likely to be merciful to us, Luke 6:36 / Matthew 7:2. The way they judge us will be a reflection of the way we have judged them. Remember Haman? He was hanged on the gallows which he had prepared for Mordecai, Esther 7. What Solomon said truly applies to the realm of human judging, Ecclesiastes 10:8.
And, even more importantly, eventually, we will all be judged by God Himself, and He will take into consideration the way we have judged others. If we are merciful, He will be merciful to us. If we are cold, unloving, and unforgiving toward others, God will treat us similarly, Luke 6:36 / Matthew 5:48 / James 2:13 / Matthew 18:21-35. Jesus has little use for followers with harsh, bitter, and fault-finding spirits.
2. We must not judge hypocritically.
This seems to be the fundamental thrust of Matthew 7:3-5. Jesus uses the term ‘hypocrite’ for those who judge others and do not examine themselves first. They are in no position to judge others or assist them when they suffer from an even greater problem!
Both parties described have a problem with sin, depicted by the speck and plank in their eyes, Luke 6:41-42 / Matthew 7:3-4. Common sense tells us that both need to remove the foreign objects, that is, sin from their eyes, Luke 6:41-42, that is life. The plank of wood in our own eye expresses the hypocritical mistake of the legalistic judge who considers themselves righteous while judging the faults of another in comparison to their own self-righteousness, Luke 6:41-42.
Their system of religion moves them to be judgmental of small matters in the lives of others who don’t conform to their regimented beliefs, while at the same time there is a major flaw in their own life. This is basically a picture of a person who ignores his own grievous sins while trying to correct the relatively minor shortcomings of another.
The speck of dust and the plank, Luke 6:41-42 / Matthew 7:3-5, represent the inequality between that which is tiny, insignificant, almost invisible, and that which is obvious, flagrant, and obtrusive. The legal system of judgment by which the faultfinder lives makes it impossible for them to be an objective judge of others. In order for us to correctly evaluate others, we must first recognise our own sinful state, Galatians 6:1.
Don’t miss this important point here, just because someone has a speck of dust in their eye, doesn’t mean they can ignore it, Jesus says it still needs to be removed, and this is done by admitting that we have faults, and we need forgiveness, 1 John 1:8-10. Christians mustn’t allow sin to reside in their lives even to a small degree.
When a person has successfully overcome a problem with a particular sin, they will then be in a better position to assist someone else with a similar problem. Those who are no longer in sin will be better able to ‘see clearly’ and assist others, Luke 6:42 / Matthew 7:5. Jesus isn’t condemning this type of judging but encouraging it.
Paul elaborates upon this thought in Galatians 6:1. It is not wrong to realise that a brother or sister has a problem with sin. It’s not wrong to confront them and help them overcome it. However, if we are burdened with the same sin ourselves, or perhaps one even more heinous, then we aren’t going to be able to do them much good. Often, humans engage in hypocritical judging without even being aware of it.
I’m reminded of the true story I read about two well-known preachers of the past. One of the men admired the other very greatly and had an opportunity to meet him one day. The admired preacher answered the door with a cigar in his mouth. The other preacher was aghast, he couldn’t believe it! He bluntly asked, ‘how can you, a man of God, smoke that?’ In response, the other preacher pulled the cigar from his mouth, put his finger on his visitor’s rather inflated stomach, smiled and said, ‘the same way as you, a man of God, could be that fat’.
What can we learn from these two men? Humans are often blind to their own vices. Both of these men had a problem, namely, they were not taking care of their bodies as they should, 1 Corinthians 6:19-20. We must be good stewards of our physical bodies just as we are of our time and other resources. We should take care of our bodies to the best of our ability.
Being significantly overweight and smoking are both provably bad for our health. We should try to help one another overcome problems like these. But, let us be careful not to judge others hypocritically. These men were guilty of it and so are we sometimes. Even great men like David have been guilty of it! 2 Samuel 11 / 2 Samuel 12:1-7. Let us be exceedingly careful in our efforts to avoid hypocritical judgment.
3. We must not judge vengefully.
Although it isn’t mentioned explicitly in this passage, Jesus seems to also be condemning judgment that is vengeful. Embedded in the Greek word for ‘judge’ in Luke 6:37 / Matthew 7:1, is the idea of condemning someone and even sentencing them. We don’t have the right to do this as individuals, even if we have been wronged by someone, Romans 12:19. God is the ultimate judge. He has reserved the right of vengeance for Himself.
So far, we’ve seen that there is a wrong kind of judging. When we judge without mercy, when we judge hypocritically, or when we judge vengefully, we are not being pleasing to God. But what about the right kind of judging? John 7:24, instructs us to ‘judge with righteous judgment’. How can we know if our judgment is righteous?
I believe the key to judging righteously is found in our attitude. We must have a good attitude in order to judge righteously, an attitude that manifests several characteristics. Some of these characteristics have already been indirectly mentioned, but now let’s examine them more closely.
1. To judge righteously, one must have an attitude of love.
Our love should be seen at all times, but especially when we are confronting someone regarding sin in their life, John 13:35.
2. To judge righteously, one must have an attitude of consideration and compassion.
Paul wrote about being humble toward one another, valuing them more than we do ourselves. To put their interests first, in Philippians 2:3-4. Peter wrote about being sympathetic towards each other, to love one another, to be compassionate and humble, in 1 Peter 3:8.
To correct someone in sin should not be a joyful privilege but a serious duty, James 5:19-20. We should feel compassion for a brother or sister who is overtaken in sin, we should not rejoice in their shortcomings or think ourselves superior. If we aren’t humble and spiritually minded, Galatians 6:1, then we aren’t well equipped to help someone else overcome their sins.
3. To judge righteously, one must have an attitude of forgiveness.
May we never forget that ‘all have sinned and fall short of the glory of God’, Romans 3:23. That would include you and me. When we identify sin in the life of someone else, we cannot do it from the perspective of perfection, none of us are sinless. Instead, as Christians, we should be addressing sin in the life of someone else from the perspective of having been forgiven an exceedingly large debt ourselves, Matthew 18:21-35.
4. To judge righteously, one must have an attitude of self-examination.
This point has already been addressed earlier, though it can be supplemented well with two passages, 2 Corinthians 13:5 / Romans 2:21. When we are loving, considerate, compassionate, and willing to forgive others and examine ourselves, then we’re ready to use the Word of God to judge others, not according to appearances, but righteously. We can only do this by examining fruit, Matthew 7:20.
When examining the actions and words of others, we must ask, are these actions and words in harmony with the Bible? This is how judgments should be made, not according to my personal likes or dislikes, but according to the Scriptures. We should be making judgments like this all the time.
Even as write, you should be examining my words and judging whether or not I speak the truth. This is a good thing, Acts 17:11. Let it also be observed on this point that we must be exceedingly careful in judging a person’s intentions since we don’t know the hearts of men like God does, Romans 8:27-29.
Caution is always in order in this regard. If the Bible is the standard we use for judging, and we use it correctly with a proper heart, then we will not go wrong, because in essence, we are merely passing down the judgment that God has already given! Psalm 119:172.
Righteous judgment can only be based upon the Word of God! For example, if we know that a person is engaging in sexual immorality and we go to them humbly and tell them that they are sinning and need to repent, they might respond by saying, ‘we’re judging them and that I have no right to do so’, but, they’re wrong. We’re merely passing down God’s judgment that He has made known through His word. We shouldn’t be there addressing this person if we’re not interested in trying to help them.
We shouldn’t be there if we don’t love them and their soul. We shouldn’t be there if we ourselves are not right before God. If we’re a hypocrite or if our motives are improper, the chances of them repenting is very unlikely. The same could be said for any sin, not just sexual immorality. If we know that a person is teaching false doctrine, if we know that a person is using profanity, if we know that a person is walking disorderly, etc., then we have a responsibility to help them.
Our own life needs to be right first and then, with God’s Word and a proper attitude, we can help others. But we can only judge them by their fruits with the Word of God, for this is what we ourselves will be judged by, John 12:48. There is a right way to judge and a wrong way. It is only when we have a ‘clear vision,’ a proper, helpful attitude, all the facts in perspective, and a knowledge of God’s Word that a just and correct judgment on any issue can be made.
Why would judging our brothers and sisters condemningly damage our outreach efforts? It gives the impression that some are more ‘righteous’ than others, it gives the impression that others need ‘more’ forgiveness than others, Romans 3:10 / Romans 3:23. Let us abstain from improper judgment and practice righteous judgment as God expects us to and let us be wise enough to receive it gracefully from others.
Matthew adds Jesus words concerning dogs and pigs, Matthew 7:6. In the first century, dogs and pigs were considered to be unclean animals, they were not domesticated and were sometimes fierce. The connection of this verse to the previous ones is not obvious. Jesus had been speaking about judging in Matthew 7:1-5. Perhaps Jesus is now trying to prevent His disciples from drawing the false conclusion that all judging is wrong.
The Lord commands that holy things are not be given to dogs, and pearls are not be thrown before pigs, Matthew 7:6. Obviously, in order to obey this command, some judging is necessary, but what does Jesus mean by these statements? Let’s first state what we know His prohibition does not mean.
1. He does not mean that there are some who should not have the opportunity to hear the Gospel.
The Gospel message is for all, God wants all to come to the knowledge of the truth, Mark 16:15 / 1 Timothy 2:4.
2. He does not mean that we are to predetermine which individuals would be good prospects for conversion.
Who would have ever known that Saul of Tarsus, the great persecutor of the church, would be an ideal prospect for Christianity, Acts 9.
3, He does not mean that we are to have a self-righteous attitude and withhold the Gospel from those who aren’t ‘righteous’ like us.
We are to esteem others as better than ourselves and look out for their best interests, Philippians 2:3-4.
Now that we’ve mentioned some common misconceptions in this passage, let’s talk about what Jesus does mean in this verse. Quite simply, Jesus is warning us that certain things cannot be given to some individuals or types of persons.
Specifically, He means that we should be wise in our attempts to preach to individuals who thrust the Gospel away and reject it. The most holy things ought not to be offered indiscriminately to all persons, the dogs and swine refer to people who are mean and vicious and who have no desire to apprehend spiritual things.
When the precious spiritual truths of love and mercy are extended toward the ruthless and hard-hearted, they are received with criticism and mockery. How someone receives the pearls of truth determines his true nature.
Once a vicious nature is discovered, then it’s useless to offer opportunity by continual preaching and teaching the precious truths to the one who continually rejects such. When we encounter individuals, who don’t want anything to do with the Gospel, we should ‘shake the dust off our feet,’ Matthew 10:14, and go to those who want it. We can’t do this without making a judgment!
It is a foolish waste of precious time to try to force the Gospel on those who resist it, for they don’t understand the beauty or value of it, and persistent presentation of it only provokes their anger! Nevertheless, in order to determine whether or not one actually will reject the Gospel, they must first be given a chance to hear it.
To judge anyone on the basis of physical appearances or habits and conclude that they would not be interested in the Gospel is premature judgment and wrong! Let us strive for a humble attitude as we preach God’s saving Gospel to all but let us also cherish and respect the preciousness of it by not forcing it upon those who reject it and are unappreciative of our efforts, Acts 17:32, i.e., the dogs and pigs of our day. For New Testament examples of this, Matthew 21:23-27 / Acts 13:42-52 / Acts 19:9.
Although we are not to judge vengefully, unmercifully, or hypocritically toward our fellow man, there must be some discerning of character based upon the evidence at hand, Matthew 7:20. May God give us wisdom in this regard!
It would be unwise to interpret Jesus’ statement in Luke 6:43 / Matthew 7:18, in an absolute way. Surely there are good trees physically that may occasionally produce a bad piece of fruit. Likewise, it would seem reasonable to suggest that a bad tree might occasionally produce a good piece of fruit.
This is why we must be ‘fruit inspectors.’ And, when one inspects ‘fruit,’ we must use God’s standard for determining what is good, Galatians 5:22-23. Eventually, the hypocrisy of all false teachers will be exposed by those who observe them carefully. Such must be true because, as the Lord declared, ‘a bad tree bears bad fruit’, Luke 6:43-45 / Matthew 7:19.
Jesus’ point should be viewed as a general truth. Good trees are the ones that generally produce good fruit. If a tree is producing a quantity of bad fruit, then that tree itself cannot be good. The same is true with people. The Scriptures teach elsewhere that the duty of man is to fear God and obey Him, Ecclesiastes 12:13. Fulfilling this duty is synonymous with bearing good fruit. If we aren’t fulfilling the duty for which we were created, God will eventually throw us into the eternal fire.
God calls us to be fruit inspectors, Matthew 7:20. While we have no right to sentence and condemn others, Matthew 7:1-5, we are to discern or judge whether or not a person is a false teacher. We should not blindly accept or support any spiritual idea or religious person. We must carefully test the fruit and hold fast to that which is good, 1 Thessalonians 5:21.
Jesus here speaks about what comes out of our hearts, in other words, a person behaves according to what they have in their heart. If they have evil in their heart, then they will act will evil intentions, however, if they have good in their heart, then they will act with good intentions, Luke 6:45 / Galatians 5:13-14.
Matthew in his account gives us an extra warning. If we’re a ‘good tree’, keep producing for the Lord! If we’re a ‘bad tree’, repent while we still can, for the axe of God’s judgment and the fire of His wrath are approaching! Matthew 7:19 / Matthew 3:10 / Luke 3:9-17.
I wonder how many people are going to come up before the Lord’s counter expecting to get into heaven even though they are not truly prepared. Many feel they are right with God, but they make sincere yet big mistakes in their life choices, expecting God to make an exception for them. Jesus, as He neared the conclusion of His Sermon on the Mount, delivered some hard words relating to this theme.
Jesus spoke the truth plainly, didn’t He? It’s not enough just to cry out, ‘Lord, Lord!’ Luke 6:46 / Matthew 7:21-22. The idea of saying, Lord twice gives us the impression these people would beg and plead with Jesus. We must do the will of the heavenly Father if we hope to be saved! Matthew 7:21. These verses clearly disprove the notion of salvation by faith only, though many denominations teach such. We must obey the will of the heavenly Father to the best of our ability, Luke 6:46.
There are ‘many’, Matthew 7:23, who will try to rationalise their way into heaven by listing certain accomplishments or acts of service, but it won’t work. The problem ultimately is that the Lord doesn’t know them! Even though they have done some good deeds, they are guilty of practising sinful behaviour, ‘lawlessness’! They are not right before God in taking the broad path that leads to destruction, Matthew 7:13. They feel that they deserve salvation for certain acts of service, even though they haven’t genuinely been obedient.
Notice Jesus didn’t say they actually did prophesy in His name and in His name drive out demons and in His name perform many miracles. He said, this is what they claimed, Matthew 7:22 / Acts 19:13-16 / 2 Thessalonians 2:9-11. Many religious people believe in Jesus and have the appearance of righteousness but will end up in hell, even though they feel they should not receive condemnation.
Let it be understood that to prophesy, cast out demons, or do many wonders does not excuse anyone from obeying God’s revealed will! As important as these actions may appear to people, to do these things doesn’t necessarily mean that they are producing good fruit, to obey God is to produce good fruit! Matthew 7:18-19.
When we stand before God’s throne in judgment, the stakes are of an eternal nature. Those who are sincere but wrong won’t make it into the heavenly abode. Why? Because Jesus didn’t know them, Matthew 7:23 / Matthew 25:1-13 / John 10:27-28. We must do everything within our power to ensure that we are not of that number! We must believe and obey God’s word today! Luke 6:46 / Matthew 7:21.
Human nature is such that most who heard His powerful words that day would walk away impressed but not changed, most would hear but not do. Thus, Jesus challenged His listeners to action. He wants all to be wise men who hear and do, such can be described as building our ‘house on the rock’, Matthew 7:24.
That’s the real point which Jesus is driving home. We cannot just say we are Christians or be a part of the church or read the Bible and then not do what the Word of God says, Luke 6:47 / John 13:17 / James 1:22. This kind of life will not stand up against the problems that come our way in life.
In the area of Palestine, there were low valleys and gullies that had been exposed to water from rain and storms. During heavy rainfall, these became swollen rivers that washed away everything in their paths. The Jordan river was one which often was swollen especially in the wintertime, as the snow melted from the mountains.
Notice that Jesus mentions rains, floods, and winds, which suggest oppositions from above, beneath, and all around, Luke 6:48-49 / Matthew 7:25. The stability of the wise man’s house was due to the fact that it was built, not upon ‘a rock,’ but upon ‘THE rock’! Luke 6:48 / Matthew 7:25.
Who or what is the rock? The rock is nothing more nor less than ‘these words of mine,’ namely, the words of Christ, Luke 6:47 / Luke 6:49 / Matthew 7:24 / Matthew 7:26. Only the life founded upon and guided by the principles of Christ shall stand. His teaching is the rock, all else is shifting sand.
It should be noted that the difference between these two builders is not in their craftsmanship or the quality of materials used. It can be assumed that both men do their best in building their ‘house’. However, the difference is that one chose their foundation wisely, Matthew 7:24, while the other was careless, Luke 6:48 / Matthew 7:26, makes this point clear.
A foolish builder would build his house without thinking about what kind of foundation there was. He might have liked the way the building site looked. Perhaps he decided to ignore the warnings of people who had experienced the past floods. That’s how we live our lives if we don’t live them according to the Word of God. We just do what feels right at the time. We don’t listen to warnings or we ignore God’s wisdom, Proverbs 14:12.
Sand is always moving, always shifting, always changing and it’s unstable, Luke 6:49 / Matthew 7:26-27. Many people believe that because they belong to a certain religious group their house would stand. Some think if they build on their good deeds, their house will stand. Some think if they build on their righteousness, their house will stand. Some build on their own wisdom and understanding and believe their house will stand.
There are many people who build their lives on shifting sand. They may listen to sermons and Bible classes, but they don’t live according to what the Bible says. The wise builder, on the other hand, carefully plans his house. He investigates the building site to make sure that it will sustain his building. He judges the soil and elevation to make sure that there are no flood hazards. He will listen to the warnings of those who know the area. He builds with confidence and knows his building will last.
In like manner, anyone who builds their character, i.e., their ‘house’, by hearing and doing what Jesus teaches will stand approved of God on the Day of Judgment, their house will not ‘fall’, 1 Corinthians 3:11 / Matthew 10:22. As the hymn writer says, ‘On Christ the solid rock I stand all other ground is sinking sand.’ Psalm 62:6.
We can live our lives with confidence when we live according to the Word of God, but we must remember, it’s not just about listening to the Word of God or talking about the Word of God but it’s about doing! It’s about putting the Word of God into practice in our lives, James 1:22-25 / John 14:23-24.
Everyone who hears the Word of God is building a house. The one who hears God’s Word but doesn’t do what it says is like a foolish builder who builds his house on sand, Luke 6:49 / Matthew 7:26. That house will be crushed in a storm, Luke 6:49 / Matthew 7:27. The one who hears the Word of God and obeys it is like a wise man that builds his house on solid rock, Luke 6:47-48 / Matthew 7:24-25. That house will stand up to any storm. Wise people build their faith on the foundation of God’s Word. This faith stands strong against the storms of life.
If we claim to love God, we must do as He says, John 14:15 / John 15:12 / John 15:14 / 1 Corinthians 8:3. Jesus ended, not with words of comfort, but with words of tragedy, ‘it fell with a great crash,’ Luke 6:49 / Matthew 7:24. Even a single lost soul is a terrible waste in the eyes of God.
How can Jesus’ teaching about the wise and foolish builders help us in our outreach efforts? It’s short, simple and straight to the point. We meet lots of people with different religious backgrounds but sadly many are built on sand. We can use this example of Jesus to help them build a solid foundation on truth.