His Word Today

¹³ “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. ¹⁴ But small is the gate and narrow the road that leads to life, and only a few find it.” (Matthew 7:13-14 ESV).

This statement by Jesus in the Sermon on the Mount parallels Luke 13:22-24. Luke records, “²² Then Jesus went through the towns and villages, teaching as he made his way to Jerusalem. ²³ Someone asked him, “Lord, are only a few people going to be saved?” He said to them, ²⁴ “Make every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.” (Luke 13:22-24 ESV).

Enter (εἰσέρχομαι; eiserchomai) is an active imperative verb. Jesus is giving a command for individuals to go into a particular entry way into heaven. Jesus called it the narrow gate. Narrow (στενός; steno) means a restricted or strait gate. Gate (πύλη pylē) is an entrance or passage. The grammar of these two words indicates that the narrow, or strait, gate, or entrance, is the only way into the God’s kingdom.

The reason for this exclusive entry way into a covenant relationship with God has to do with destination. Jesus said, “For wide is the gate and broad is the road that leads to destruction, and many enter through it.” The road to hell is wide and spacious. Consequently, those who are on this road and approaching the gates of hell are many. They are from all walks of life. Their destination is destruction (ἀπώλεια; apōleia) or waste.

Contrastingly, Jesus taught, “But small is the gate and narrow the road that leads to life, and only a few find it.”  The destination for the few is life (ζωή; zōē).

“Both the narrow gate and the wide gate are assumed to provide the entrance to God’s kingdom. Two ways are offered to people. The narrow gate is by faith, only through Christ, constricted and precise. It represents true salvation in God’s way that leads to life eternal. The wide gate includes all religions of works and self-righteousness, with no single way (cf. Acts 4:12), but it leads to hell, not heaven,” explains Dr. John MacArthur.

John’s Gospel indicates that Jesus is not only the gate unto salvation (John 10:1-10) He also is the only way (John 14:1-6).

“You live in a culture that tells you every single day that the most important virtue you have is to be broad minded, and the most politically incorrect thing is to be narrow minded and have narrow views. There is only one way to God? Jesus is the only way? How narrow is that? According to our culture, we are to embrace pluralism and relativism. No one has an exclusive claim to truth—that is way too narrow minded,” states Dr. R. C. Sproul.

“I regularly hear language in the church where people describe themselves as “broad evangelicals.” Did you hear that? “I’m a broad evangelical.” A broad evangelical is an oxymoron. If you are evangelical, if you really believe the gospel, then you have chosen the narrow path, and you have said: “This way and none other. One Christ, no more. Jesus is the monogenēs, the only begotten of the Father. All the rest are thieves and robbers.”

There are two gates and two roads. Which one are you on as you travel through this life? Your answer is a matter of life and death.

Soli deo Gloria!

¹² “So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.” (Matthew 7:12 (ESV)

“I cannot remember a time when the Golden Rule was not my motto and precept, the torch that guided my footsteps.” James Cash Penney

“Let everyone regulate his conduct… by the golden rule of doing to others as in similar circumstances we would have them do to us, and the path of duty will be clear before him.” William Wilberforce

“In nearly every religion I am aware of, there is a variation of the golden rule. And even for the non-religious, it is a tenet of people who believe in humanistic principles.” Hillary Clinton

“I believe in the Golden Rule – The Man with the Gold…Rules.” Mr. T

People in all walks of life have an opinion of what is called The Golden Rule. Politicians, entertainers, and those in business ascribe to follow these words from Jesus; or a variation of the same. We may scratch our heads in wonder when we consider the life, and lifestyle, of these quoted individuals. We may question if they truly understand Jesus’ words. Regardless if they understand, they do have an opinion on today’s text.

The principle of reciprocation, giving in return, was often phrased negatively in the ancient world. Jesus made it a positive declaration. Believers in Christ are to proactively do for others what they would like others to do for them. There is no guarantee that others will respond in like manner, and Jesus never promised that this would happen. What He did say was that this behavior by believers fulfilled the spirit and teaching of the Old Testament of how God’s covenant people should live.

The Apostle Paul had similar sentiments in his epistles to the church in Ephesus and the Rome. Consider the following texts.

Ephesians 4:31–32 (ESV) – “³¹ Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. ³² Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.”  

Romans 12:14–21 (ESV) – “¹⁴Bless those who persecute you; bless and do not curse them. ¹⁵ Rejoice with those who rejoice, weep with those who weep. ¹⁶ Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. ¹⁷ Repay no one evil for evil, but give thought to do what is honorable in the sight of all. ¹⁸ If possible, so far as it depends on you, live peaceably with all. ¹⁹ Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” ²⁰ To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” ²¹ Do not be overcome by evil, but overcome evil with good.”

Also consider what the Apostle Peter wrote to the exiled Christians. The following text is from his first epistle.

1 Peter 3:8–9 (ESV) – “⁸ Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. ⁹ Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing.”

I urge you to also recall what Jesus previously said in the Sermon on the Mount. It compliments today’s text.

Matthew 5:43–45 (ESV) says, “⁴³ “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ ⁴⁴ But I say to you, Love your enemies and pray for those who persecute you, ⁴⁵ so that you may be sons 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 on the unjust.”

These are not moralistic principles based upon man’s works righteousness. Jesus’ words, and those by the apostles, reflect the ethic of godly people who God the Father has declared righteous by grace alone, through faith alone, in the person and work of Jesus Christ alone. May people see this golden ethic in each of us.

Soli deo Gloria!  

⁹ “Or which one of you, if his son asks him for bread, will give him a stone? ¹⁰ Or if he asks for a fish, will give him a serpent? ¹¹ If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!” (Matthew 7:9-11 ESV).

Today’s text is in the immediate context of Jesus’ teaching on asking, seeking and knocking in prayer to God the Father. Believers in Christ are to persistently ask God for strength and conviction to not hypocritically judge people and to discern when to leave people who mock and reject the Gospel of Jesus Christ. Jesus promised that God the Father would answer our prayers (asking, seeking and knocking) when we desire to be godly men and women of the kingdom of God.

Jesus gave reasons why the believer in Christ can trust His words concerning prayer. It is because God the Father’s loving character. He is ready, willing and able to give good things to His spiritual children. Jesus used a series of rhetorical questions to assure us that God hears us when we pray.

Jesus’ questions concerned the way an earthly father behaves. “Or which one of you, if his son asks him for bread, will give him a stone?” While there are exceptions to the rule, most parents give their children the former and not the latter.

The same can be said in Jesus’ next statement. ^“Or if he asks for a fish, will give him a serpent?” No loving earthly father is going to give his son a snake instead of a fish.

Jesus then summarized His questions with an argument from the lesser to the greater. “If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!”

“The simple argument contains vital lessons about people and about Jesus. First, when Jesus says, ‘If you then, who are evil…’ (ESV), he assumes, as the whole Bible does, that all humans are sinful,” explains commentator Daniel M. Doriani. “We are members of a race of sinners. We are radically selfish, inclined to rebel against God and to do evil toward our fellow man.”  

“But Jesus says that even sinful people can do what is right. Their hearts may be dark, but parents still care tenderly for their children. If human parents crippled by evil, still treat their children well, then God, who is good, will certainly give good gifts to his children.”

Soli deo Gloria!

⁷ “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. ⁸ For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.” (Matthew 7:7–8 (ESV)

“When we pray, we must not let it come to: Fie (disgust) upon thee; but certainly hold and believe, that we are already heard in that for which we pray, with faith in Christ. Therefore the ancients ably defined prayer an Accensus mentis ad Deum, a climbing up of the heart unto God.” – Martin Luther

Jesus has already spoken some familiar words in His Sermon on the Mount. Today’s text reveals more familiar phrases. The concept of asking, seeking and knocking coincides with the previous section known as the Lord’s Prayer (Matt. 6:7-13). Today’s text is filled with cause and effect statements.

To ask (αἰτέω; aiteo) is a present active imperative verb. In other words, it is an active, continuous command from Jesus to do something. Believers in Christ are to keep on asking God for what they need. Perhaps this persistence involves all prayers, or specifically one.

It is an order to request, and in some contexts to demand, something from God ((Matt. 7:7; 27:20; Luke 23:23; John 16:24; Acts 3:2; Col. 1:9; James 1:5; 4:2; 1 Peter 3:15). It is a further clarification on the seriousness of prayer.

The corresponding promise to asking is that it will be given to you. The phrase it will be given (δίδωμι; didomi) is a future, passive verb. The one praying will receive what is asked. At the very least, this means that the one asking will receive an answer to their request. At the very most it means that the prayer must be in conformity to God’s will (I John 5:13-15).

To seek (ζητέω; zeteo) is a second present, active imperative verb. It means to try and find, to learn where something is, and to desire information. Jesus’ promise is that the one seeking an answer from God will actively find it (εὑρίσκω; heurisko) in the future.

To knock (κρούω; krouo) is also a present, active imperative verb. It means to hit or whack on a gate or door (Matt. 7:7, 8; Luke 11:9, 10; 12:36; 13:25; Acts 12:13, 16; Rev. 3:20). The result is that either the gate or door will be opened (ἀνοίγω; anoigo). This is a future passive verb.

Jesus then gave an overarching promise. “For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.” What a blessed series of promises from the Lord. However, the promise comes with a corresponding responsibility; persistence in prayer.

Additionally, we must understand these verses on prayer, and the respective promises, cannot be divorced from their immediate context. To do so is to fail to appropriately interpret the text. Context determines meaning.

“We still often find it hard to show mercy even when we know the Lord’s character. We still need wisdom to distinguish between those who will mock the Gospel and those who will not trample upon the good news (Matthew 7:1-6). Moreover, we are in desperate need of God’s help in order that we might live up to the high calling throughout the Sermon on the Mount to be salt and light (5:13–16), obey the law of Christ in heart and deed (vv. 21–48), abstain from hypocrisy (6:1–18), and serve the Lord wholeheartedly (vv. 19–34),” explains Dr. Sinclair Ferguson.

“This need is the reason why our Savior returns to the subject of prayer in today’s passage. Living in conformity to His way is impossible if we attempt to do it in our own power. But if we persevere in prayer, seeking to be empowered by the Spirit to obey Christ with gladness, God will enable us to be faithful to His call (7:7–8).”

May we ask, seek and knock persistently for God to give us the strength and conviction to not hypocritically judge people and to discern when to leave people who mock and reject the Gospel of Jesus Christ. Jesus promised that He would answer our prayers (asking, seeking and knocking) when we desire to be godly men and women of the kingdom of God.

Soli deo Gloria!   

⁶ “Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.” (Matthew 7:6 (ESV)

⁶ “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.” (Matthew 7:6 (KJV 1900)

It is important when interpreting a text of Scripture to understand not only the historical context, but also the grammatical and cultural context. In other words, students need to understand not only what a biblical text says, but to also peel away the outer layers to understand what the text means. Such is the cast with any biblical text. Such is the case with today’s text.

Jesus said, “Do not give dogs what is holy.” Dogs (κύων; kyon) in this context did not mean a beloved family pet. Rather, it referred to a wild or street dog capable of violence and filthy habits (Luke 16:21; 2 Peter 2:22). It also was a euphemism for a morally bad and perverted person (Phil. 3:1-2). Holy (ἅγιος; hagios) means to be set apart from sin. It is also that which is consecrated for sacred use and is pure.

Jesus also said, “Do not throw your pearls before pigs,” Pearls (μαργαρίτης; margaritis) are valued gems. Pigs (χοῖρος; choiros) is a swine that is filthy and disgusting.

“Pigs and dogs were considered unclean animals (Prov. 26:11; 2 Pet 2:22), which had no appreciation for valuable things (Prov. 11:22). Pigs typically ate the vilest foods, and dogs were scavengers, consuming even human blood. Stray dogs were known to growl at those who tossed them food as well as those who ignored them. The image would thus be forceful and beyond dispute for ancient hearers,” states commentator Craig Keener.

“The question is what the verse means in the context. Perhaps it means not correcting (cf. Matt. 7:1–5) those who would not listen (cf. Prov. 23:9). Perhaps it means giving only to those who want what one offers, as God does (Matt. 7:7–11); in this case the text returns to the idea of giving and of reciprocity in verse 12.”

“These animals are ceremonially unclean (I Sam. 17:43; Prov. 26:11; Lev. 11:7). They symbolize people who respond to the priceless message of God’s kingdom (Matt. 13:45-46) with adamant unbelief. Jesus’ messengers must discern when their gospel message meets obstinate resistance (Matt. 10:14; 15:14). The Book of Acts illustrates this principle in practice (Acts 11:44-51; 18:1-6; 28:17-28),” explains Dr. R. C. Sproul.

“Perhaps the meaning is a paradox; we who must not judge must yet judge who will hear our judgments. Jesus proposes another reason to shun judgment; it is futile to try to correct people who will not, in any event receive it,” states commentator Daniel M. Doriani.

“We should not try to force our message on those who show no inclination to accept it. Should we offer God’s truth to those who have demonstrated their contempt for God’s truth,” asks John Calvin?

Jesus’ answer is no. May the Lord gives each of us the discernment in this area of judging. Have a blessed day in the Lord.

Soli deo Gloria!    

³ “Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? ⁴ Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? ⁵ You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” (Matthew 7:3–5 (ESV)

Have you ever had a speck of dust in your eye? Perhaps an eyelash? I’m sure you have. It hurts and is most uncomfortable. A speck (κάρφος; karphos) refers to a small piece of sawdust or a splinter of wood. It is foreign matter that needs to be removed before it causes lasting damage to the eye.

Jesus encouraged His disciples to help a brother in Christ. They do so by removing the speck in their brother’s eye. The speck, in this context, refers to a particular sin. It may seem like such a small thing, but it can cause lasting damage.

However, before the disciple of Jesus removes a sinful speck from a brother’s eye, they must first remove the log that is in their own eye. A log (δοκός; dokos) is a beam of wood or timber. It is a plank. Planks can range in measurement from 2 x 8 inches, 2 x 10, and even 2 x 12. By comparison, a log is obviously larger than a speck.

The application is simple. A disciple who seeks to help another brother in Christ deal with their sin, but first address his own. There must be a realization that the helper’s sin is much larger in comparison to the one who is in need of help with their sin.

“Jesus is actually warning us to be fair and humble when we make our evaluations. Human beings are naturally prone to focus on the failings of others and ignore their own heinous sins. Consider David’s reaction to Nathan after he slept with Bathsheba and had Uriah murdered (2 Sam. 11:1–12:15a). The king did more evil than the man in Nathan’s parable, but David wanted to chase after the speck in that man’s eye, so blinded was he by the plank of his own sin.” explains Dr. R. C. Sproul.

John Chrysostom (347 – 407) says, “Jesus does not forbid judging but commands that one first remove the plank from one’s own eye” (Homilies on the Gospel of Saint Matthew, 23.2).

We must be harsher on ourselves than we are on others. Let us make sure our consciences are clear before we judge our brothers and sisters. Have a blessed day in the Lord.

Soli deo Gloria!

“Judge not, that you be not judged. ² For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you.” (Matthew 7:1-2 ESV)

“According to the prevailing mind-set of our age, no one has the right to judge – or, more specifically, to condemn – anybody else.”  — Daniel M. Doriani

There is irony to this statement by Pastor Doriani. Those in our culture who are so swift to tell people not to judge others immediately begin judging those who do not agree with their statement to not judge. It is enough to cause an individual to shake their head in confusion and frustration.

In His sermon, Jesus gave several reasons for people to not hypocritically judge others. First, God alone is the ultimate judge of mankind. We have no right to try and usurp His role.

Second, when we hypocritically judge others, we are asking to be judged in return; both by God and by others. This is Jesus’ point in vs. 2 of today’s text.

Often, our judgment of people is usually harsh. We take no prisoners. If words could kill, then we have often committed premeditated murder; perhaps against those we claim to love the most. How different our perspective is when we are on the receiving end of hypocritical judgment. It hurts!

“When Jesus says, ‘Do not judge,’ He does not mean that we must never criticize anything. There is nothing wrong with saying that a certain move is a waste of time, or that certain apples taste bad. Jesus does not forbid the evaluation of others. He forbids the condemnation of others,” states Doriani. “Jesus prohibits a critical spirit, but does not forbid all use of the critical faculty.”

“Church leaders who have gossiped might come down mercilessly on someone who has occasionally used lewd language. This latter sin is real and inexcusable, but we have done wrong when we who judge do not hold ourselves to the same standard by which we judge others (Matt. 7:2),” explains Dr. R. C. Sproul.

“The one who judges according to the word and law of the Lord, and forms his judgment by the rule of charity, always begins with subjecting himself to examination, and preserves a proper medium and order in his judgments,” states John Calvin.

No earthly individual is perfect. However, we can make judgments without hypocrisy if we live a life of repentance and endeavor to mortify, put to death, our own sin (Colossians 3:1-5). Are you more critical of others than you are of yourself? Repent of this sin and resolve to be more critical of yourself than you are of others.

Soli deo Gloria!

“Judge not, that you be not judged.” (Matthew 7:1 ESV)

“Few texts are more misunderstood in our day than Matthew 7:1: “Judge not, that you be not judged.” It often comes up in conversations when one dares to make a moral assessment of another person that rubs the hearer the wrong way. “Who are you to judge?” comes the retort, writes Pastor Timothy Witmer.

What is the proper understanding of Matthew 7:1? Are believers in Christ never to make moral judgments? Are pastors and elders to keep silent when church members engage in open sin and rebellion against the Lord and His Word? After all, who are they to judge?

How does a proper understanding of today’s text affect parents and their children? Are parents never to discipline their children because in doing so they are making moral judgments upon their kids?

What about a nation’s judicial system? Does Matthew 7:1 prevent local, state and federal government courts from trying, convicting and sentencing individuals found guilty of criminal acts?

The word judge (κρίνω; krinō) is a present, active imperative command. It means to pass judgment upon something or someone. The second use of this word in the text means to have judgment passed upon because of their act of judging another.

“As the context reveals, this does not prohibit all types of judging (v. 16). There is a righteous kind of judgment we are supposed to exercise with careful discernment (John 7:24). Censorious, hypocritical, self-righteous, or other kinds of unfair judgments are forbidden; but in order to fulfill the commandments that follow, it is necessary to discern dogs and swine (Matt. 7:6) from one’s own brethren (vv. 3–5),” explains Dr. John MacArthur.

Therefore, believers in Christ can, and may, make moral judgments of others as long as they recognize that others may morally judge them for the same, or other, sin.  Pastors and church elders are charged with keep watch over their flock (Acts 20:28-35; I Peter 5:1-5) and confronting sin (I Cor. 5:1-5). Parents are to train  their children in the nurture and admonition of the Lord (6:1-4). Criminal courts are God established elements of godly government (Exodus 18; Rom. 13:1-7).

“This verse is probably the only verse that every pagan in America knows is in the Bible. They may miss the recitation of John 3:16 in bold letters at sporting events, but they know, “Judge not, lest you be judged.” Any time the church makes a comment about a practice the church deems sinful, the pagan is quick to quote the Scriptures by saying: “Don’t judge. You’re not supposed to judge us,” explains Dr. R. C. Sproul.

“When He (Jesus) said, “Judge not, and you shall not be judged,” our Lord was addressing a personality trait that we sometimes find in people. Sometimes, sadly, we even find it in ourselves. We become judgmental in our spirit, censorious of others, or hypercritical of people around us. I think you understand what that is like. It has to do with how we pass judgment upon other people,” writes Dr. Sproul.  

Believers in Christ must not judge other people, when they themselves are guilty of the same sin, or other sin, and behave self-righteously. This is hypocritical judgment. It is wrong, it is sin.

There is more to explore in this unfolding text from Matthew 7. Take time today to ask God to reveal to you when you hypocritically judge other people. Rather than point out the sins of others, ask God to point out to you your own sins. Resolve to repent of this behavior.

Have a blessed day in the Lord.

Soli deo Gloria! 

³¹ “Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ ³² For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. ³³ But seek first the kingdom of God and his righteousness, and all these things will be added to you. ³⁴ “Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.” (Matthew 6:31–34 (ESV)

I came across an article on worry by Christian author and Pastor Paul David Tripp. The following are excerpts from his essay entitled Thinking Biblically about Worry.

“I am deeply persuaded that real, lasting personal rest of heart is never to be found in ease of circumstances. Even in the best of situations in this fallen world your heart will be able to find reasons for worry. Inner rest of soul and lasting peace of heart are only ever found when Jesus and His kingdom are your highest and deepest treasures. When you place your identity in His never-changing hands, when you find your meaning and purpose in the unstoppable work of His kingdom, and when you place your inner sense of well-being on the sure foundation of His promise to meet your every need, you will be able to rest even when the situations and relationships around you are broken.”

“Defeating worry is not about hoping that tomorrow will be better. No, defeating worry is about being a good soldier in this deeper war for the heart. It is about fighting the temptation to attach the peace of your heart to things that, by their very nature are temporary and, therefore, are not organically designed to give you lasting peace (see Matt. 6:19). It is about daily feeding your soul on the promises and provisions of your heavenly Father. It is about taking special care before you name something a need. And it is about living for something bigger than you. It is about giving the love and concern of your heart to the King and His kingdom and fighting the instinct to construct a Lilliputian kingdom of your own. The kingdom of self will never give you rest because it does not have the capacity to satisfy the cravings of your heart.”

“Worry and rest always reveal the true treasures of our hearts, and in this battle we are not alone because the King we are called to serve is also Emmanuel. He is ever with us and battles for us by His grace.”

I trust you will make an effort to have a worry free day.

Soli deo Gloria!