His Word Today

³⁸“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ ³⁹ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. ⁴⁰ And if anyone would sue you and take your tunic, let him have your cloak as well. ⁴¹ And if anyone forces you to go one mile, go with him two miles. ⁴² Give to the one who begs from you, and do not refuse the one who would borrow from you.” Matthew 5:38–42 ESV

• “Man must evolve for all human conflict a method which rejects revenge, aggression and retaliation. The foundation of such a method is love.” Martin Luther King, Jr.
• “Revenge and retaliation always perpetuate the cycle of anger, fear and violence.” Coretta Scott King
• “Without forgiveness life is governed by… an endless cycle of resentment and retaliation.” Roberto Assagioli
• “I don’t get mad, I get even.” Patricia Briggs.

Jesus’ statements in today’s text are not only controversial, they are also misunderstood. Responses may range from total passivism in life to total rejection of biblical truth. “There are few commands in the Bible that clash more with our natural inclination to protect our person and our honor than the commands found in Matthew 5:38-42,” explains commentator Daniel M. Doriani.

How should this text be understood and applied? Let us break the text down sentence by sentence. By studying the particulars, we can arrive at an understanding of the whole.

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.” The Mosaic Law did establish a principle of a governmental, but limited, retribution for committed crimes (Ex. 21:24; Lev. 24:20; Deut. 9:21). God designed the punishment to fit the crime.

“The Old Testament did not permit personal vengeance; David, a great warrior, recognized this principle (1 Sam 25:33; 26:10–11),” explains commentator Craig Keener. Therefore, the law was not a validation for personal retaliation. Therefore, Jesus was not altering the law, but rather explained and affirmed its true meaning.

“But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also” What did this statement mean in Jesus’ day? Turn the other cheek.

“The blow on the right cheek was the most grievous insult possible in the ancient world (apart from inflicting serious physical harm), and in many cultures was listed alongside the “eye for an eye” laws; both Jewish and Roman law permitted prosecution for this offense. A prophet might endure such ill treatment (1 Kings 22:24; Isaiah 50:6),” states Keener.

“And if anyone would sue you and take your tunic, let him have your cloak as well. ⁴¹ And if anyone forces you to go one mile, go with him two miles.” What did Jesus mean? Go the extra mile.

“The poorest people of the Empire (e.g., most peasants in Egypt) had only an inner and outer garment, and the theft of a cloak would lead to legal recourse. Although conditions in first-century Palestine were not quite that bad, this verse could indicate divestiture of all one’s possessions, even (hyperbolically) one’s clothes, to avoid a legal dispute affecting only oneself. Jesus gives this advice in spite of the fact that, under Jewish law, a legal case to regain one’s cloak would have been foolproof: a creditor could not take a poor person’s outer cloak, which might serve as one’s only blanket at night as well as a coat (Ex 22:26–27),” Keener explains.

“Give to the one who begs from you, and do not refuse the one who would borrow from you.” Give to the one who asks.

“Beggars were widespread. The Bible stressed giving to those in need (Deut. 15:11; Ps. 112:5, 9; Prov. 21:13). God would take care of the needs of those who helped the poor (Deut. 15:10; Prov. 19:17; 22:9; 28:8). Biblical laws against usury and especially about lending to the poor before the year of release (Deut. 15:9; every seventh year debts were to be forgiven; cf. Lev. 25) support Jesus’ principle here, but Jesus goes even farther in emphasizing unselfish giving (especially Luke 6:35),” concludes Keener.

“Jesus pointed out, however, that while the rights of the innocent were protected by the Law, the righteous need not necessarily claim their rights. A righteous man would be characterized by humility and selflessness. Instead he might go “the extra mile” to maintain peace. When wronged by being struck on a cheek, or sued for his tunic (undergarment; a cloak was the outer garment), or forced to travel with someone a mile, he would not strike back, demand repayment, or refuse to comply. Instead of retaliating he would do the opposite, and would also commit his case to the Lord who will one day set all things in order (cf. Rom. 12:17–21). This was seen to its greatest extent in the life of the Lord Jesus Himself, as Peter explained (1 Peter 2:23),” states commentator Dr. John Walvoord.

The values of the Lord become the values of His disciples. The values of the King become the values of the kingdom. May we choose to live in light of these values.

Soli deo Gloria!

³³ “Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ ³⁴ But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, ³⁵ or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. ³⁶ And do not take an oath by your head, for you cannot make one hair white or black. ³⁷ Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil.” (Matthew 5:33–37 ESV)

An oath (ὅρκος; horkos) means to affirm a truth by calling upon a greater being. An oath is also a solemn vow to fulfill a promise or a pledge. It is associated with the verb sworn (ἀποδίδωμι; apodidomi) meaning to fulfill. This is an active verb referring to paying back someone because of an obligation.

Jesus stressed the importance of not making a false oath. He cautioned His disciples that they should not make flippant oaths or pledges in common, every day conversation. God didn’t; we shouldn’t.

What Jesus meant was that people should be true to their word. Believers in Christ should mean what they say and say what they mean. They are to be good at their word. No more; no less. God is in control. Even the color of our hair is under His divine prerogative. All promises and pledges we make should acknowledge the sovereign will of God.

“An oath involved invoking God’s name, or substitutes for it, to guarantee the truth of one’s statements (cf. Num. 30:2). Jesus’ disciples are not to swear at all. Instead, their character should be of such integrity that their words can be believed without an oath,” explains one commentator.

“What Christ is forbidding here is the flippant, profane, or careless use of oaths in everyday speech. In that culture, such oaths were often employed for deceptive purposes. To make the person being victimized believe the truth was being told, the Jews would swear by “heaven,” “earth,” “Jerusalem,” or their own “heads” (Matt. 5:34–36), not by God, hoping to avoid divine judgment for their lie. But it all was in God’s creation, so it drew him in and produced guilt before him, exactly as if the oath were made in his name. Jesus suggested that all our speech should be as if we were under an oath to tell the truth (v. 37),” explains Dr. John MacArthur.

“One of the problems that we face in our culture today that has become a very serious issue is the breakdown of our whole system of contracts and covenants that are based upon solemn promises, on sacred vows and holy oaths. God takes promises and oaths and vows very seriously. But we live in a culture today that just seems to play loosely with promises. We’ve seen the disintegration of the institution of marriage, where there’s a willy-nilly violation of vows that take place all the time,” states Dr. R. C. Sproul.

“Now, the Bible cautions us to be very careful about taking vows and oaths, and entering into solemn pacts and agreements. For this reason, as the Bible tells us, it is better never to vow than to vow and not pay. Because if I don’t take my vow seriously and you don’t take your vow seriously, God does take it seriously.”

Soli deo Gloria! 

³³ “Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ ³⁴ But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, ³⁵ or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. ³⁶ And do not take an oath by your head, for you cannot make one hair white or black. ³⁷ Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil.” (Matthew 5:33–37 ESV)

“In our day it is hard to find people who take their oaths and vows seriously. Perjury, a high divorce rate, and violations of contractual obligations all testify that when vows are made they are too easily broken,” explains one commentator. “All Scripture affirms the propriety of lawful oaths and vows.”

An oath (ὅρκος; horkos) means to affirm a truth by calling upon a greater being. An oath is also a solemn vow to fulfill a promise or a pledge. It is associated with the verb sworn (ἀποδίδωμι; apodidomi) meaning to fulfill. This is an active verb referring to paying back someone because of an obligation.

“An oath was taken to confirm an agreement or, in a political situation, to confirm a treaty. Both in Israel and among its neighbors, God (or the gods) would act as the guarantor(s) of the agreement and his name (or their names) was invoked for this purpose,” explains the Tyndale Bible Dictionary.

“When Jacob and Laban made an agreement, they erected a heap of stones as a witness (Gen. 31:53). If either party transgressed the terms, it was a heinous sin. For this reason one of the Ten Commandments dealt with empty affirmations: “Do not misuse the name of the Lord your God. The Lord will not let you go unpunished if you misuse his name” (Ex 20:7, nlt).”

“The people of Israel were forbidden to swear their oaths by false gods (Jer. 12:16; Amos 8:14). To breach an international treaty, where the oath was taken in the Lord’s name, merited death (Ezek. 17:16–21). It was one of the complaints of Hosea that the people of his day swore falsely when they made a covenant (Hos. 10:4). Judgment would attend such wanton disregard of the solemnity of an oath. Certain civil situations in Israel called for an oath (Ex. 22:10–11; Lev. 5:1; 6:3; Nm 5:11–28). This practice provided a pattern for the Israelite covenantal oath of allegiance between God and his people.”

Jesus stressed the importance of not making a false oath. He cautioned His disciples that they should not make flippant oaths or pledges in common, every day conversation. God didn’t; they shouldn’t.

What Jesus meant was that people should be true to their word. Believers in Christ should mean what they say and say what they mean. They are to be good at their word. No more; no less.

Today’s text illustrates that God is in control. Even the color of our hair is under His divine prerogative. All promises and pledges we make should acknowledge the sovereign will of God.

Soli deo Gloria!  

³¹ “It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ ³² But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.” (Matthew 5:31–32 (ESV)

As with His prior two examples, Jesus addressed an issue in direct confrontation to the religious teachings of the Pharisees. The subject was divorce. It is a topic the New Testament pays particular attention (Matt. 19:7-9; Mark 10:11-12; Luke 16:18; Rom. 7:1-3; I Cor. 7:10-11).

In the ancient world, a certificate of divorce gave a woman the right to remarry and reflected that divorce and remarriage were widely accepted and practiced in the first century world. This was in addition to all sorts of sexual immorality.

“Jesus did not accept the practice of easy divorce represented in v. 31. Because divorce was widespread in ancient times, God had instituted a regulation through Moses that was intended to uphold the sanctity of marriage and to protect women from being divorced for no reason. (Deut. 24:1–4; Matt. 19:8.) Here and in 19:3–9, Jesus based his teaching on God’s original intention that marriage should be a permanent union of a man and woman as “one flesh” (Mark 10:8). Divorce breaks that union,” explains one commentator.

The phrase sexual immorality (Gk. porneia) can refer not only to adultery (Jer. 3:9), but also to prostitution (Nah. 3:4; 1 Cor. 6:13, 18), incest (1 Cor. 5:1), or fornication (Gen. 38:24; John 8:41). Scripture prohibits any kind of sexual intercourse outside of marriage. This includes the practice of homosexuality and bestiality.

Jesus then commented on the consequences of disobedience to God’s Word in this particular context. An unbiblical divorce resulted in sexual immorality if the individual(s) in question choose to marry someone else. By making this declaration, Jesus revealed not only the seriousness of divorce, but also marriage.

“Even though some female Jewish divorcees would have gone back to live with their parents in shame, many would have sought to remarry (which seems to be the typical situation that Jesus is addressing here). Jesus is thus indicating that such second marriages begin with committing adultery, since the divorce would not have been valid in God’s eyes. But Jesus places primary blame on the husband who has wrongly divorced his wife, by stating that he (the husband) “makes her commit adultery,” continues one commentator.   

How many individuals who have married, divorced, and married another individual do you know? I have known several. Among believers in Christ, the divorce rate is not as high as frequently reported. In fact, only 30%, approximately one out of three, of Christian marriages end in divorce. However, if believers in Christ truly believe the Bible is the Word of God, then even 30% is too high.

Soli deo Gloria!

²⁷ “You have heard that it was said, ‘You shall not commit adultery.’ ²⁸ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. ²⁹ If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. ³⁰ And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.” (Matthew 5:27–30 ESV)

In His Sermon on the Mount Jesus continued to quote from the Old Testament (Exodus 20:14; Deuteronomy 5:14). He amplified the extent of obedience God required. In today’s text, we continue to examine Jesus’ statements on the subject of adultery.

How may the believer in Christ combat the temptation of lust of the flesh in general, and adultery in particular? One pastor shares the following story illustrating the importance of killing one’s sin.

“On May 1, 2003, Aron Ralston, a twenty-seven year old backpacker, did something unthinkable in order to save his life. After being pinned for five days by an eight-hundred pound boulder in a remote Utah canyon, he took his dull pocketknife and cut off his right arm to free himself.” 

“He had tried chipping away at the rock at first, but it would not budge. Finally, he realized that he had only two choices. Either he must cut off his arm, or he would die. On the fifth day, hungry and dehydrated, he sawed through his flesh just below the elbow in order to free himself. He walked out of that canyon without his right arm, but with his life.”

“This is the exact picture that Jesus gives us when telling us how to deal with sin that remains in our lives. Jesus is not speaking literally. If you steal with your right hand, then simply amputating it will not cure you of thievery. You could continue stealing with your left hand. And if you remove your right eye because it has been an instrument of lusting, you still have your left eye that can be used for the same purpose.”

“Our Lord’s words are intended to shock us into recognition of the seriousness with which we must deal with the sin that remains in our lives as believers. We must treat it ruthlessly. We must be willing to give up even good things (analogous to eyes and arms) in our effort to put sin to death.”

Puritan theologian John Owen wrote, “Be killing sin or it will be killing you,” Owen’s understood that these are the only two options available to the believer in Christ in dealing with their sin.

Believers must not take sin lightly. We must deal with our sin ruthlessly. Pastor Sinclair Ferguson wisely notes that all mortification of personal sin will include the pain of the kill.

One of the major ways believers in Christ can mortify their sin is by separating themselves from situations, and even from people, who may be, even inadvertently, sources of temptation. We must guard our heart by what we say, what we hear, where we go and what we do when arrive at our destination.  

Remember, take your sin seriously. May the Lord give each of us a spirit of repentance and faith in living for Him.

Soli deo Gloria!

²⁷ “You have heard that it was said, ‘You shall not commit adultery.’ ²⁸ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.” (Matthew 5:27–28 ESV)

In His Sermon on the Mount Jesus continued to quote from the Old Testament (Exodus 20:14; Deuteronomy 5:14). He amplified the extent of obedience God required. In today’s text, Jesus addressed the subject of adultery.

“Christ’s exposition of the seventh commandment in Matthew 5:27–30 indicates how the biblical teaching on adultery goes contrary to much of what our society wants to tell us about sex. Most people, at least in our culture, are unlikely to have consummated an extramarital affair. Single people are not even capable of committing adultery in the narrow sense of an affair unless they are sleeping with a married person. However, few, if any, could ever say that they have never looked at another person with lust in their hearts. We live in a pornographic society that relishes and encourages all manner of illicit sexual activity,” explains Dr. R. C. Sproul.

Adultery is not only the breaking of the marriage vows by engaging in sexual behavior with another individual other than one’s spouse. Adultery involves lustful, or desirous, thoughts, emotions and willful intent. The issue is not only bodily behavior but also the condition of the soul. The phrase lustful intent (Gk. pros to epithymēsai autēn) literally means “for the purpose of lusting for her.” 

“Once again the Pharisees’ teaching was concerned only with the outward act. They said the only way one could commit adultery was through an act of sexual union. They correctly quoted the commandment, but they missed its point. Adultery begins within one’s heart (looking lustfully) and follows in the act. The lustful desire, in the heart, as wrong as the act, indicates that one is not rightly related to God,” explains biblical commentator.  

Adultery involves any sexual activity, actual or voyeuristic, that violates God’s standard, which is a heterosexual, monogamous relationship between a binary male and female. Isn’t it interesting that such qualifications need to be made in the current secular and religious culture?

“Adultery was considered an extremely serious offense (cf. Ex. 20:14) because, in addition to violating another person, it broke the marriage covenant (Mal. 2:14) that was a reflection of the relationship between God and his people,” explains Dr. John MacArthur.

“Lust begins in the heart, the center of a person’s identity and will. It is not enough to maintain physical purity alone; one must also guard against engaging mentally in an act of unfaithfulness. Jesus is not adding to OT law but correctly interpreting it, for even in the Ten Commandments God had required purity of heart (Ex. 20:17; cf. 1 Sam. 16:7; Ps. 19:14; 24:4).”  

As it is with anything God has created, including the male and female species, the fallen world seeks to remove itself from the Lord’s authority and establish its own. Any rejection by anyone to anything the sinful, woke culture advocates is met with swift and strong rebuke; this includes eventual censure of such objections. This is particularly evident in the area of sexuality.

“Lust is not sexual desire in and of itself, for sexual desire is part of God’s good creation and the consummation of it is entirely lawful within marriage (Gen. 2:23–24). Moreover, lust is not the mere recognition of physical attractiveness. The Lord made us to recognize beauty, and Scripture itself speaks, without breaking God’s law, of the beauty and handsomeness of some of the people it describes (Gen. 29:17; 1 Sam. 16:12; 25:3). Instead, lust may be defined as the desire to engage in or enjoy illicit sexual activity. Given this definition, a whole host of things qualify as lust, including the viewing of pornography, adulterous fantasies, homosexual behavior, incest, sexual abuse, rape, bestiality, and other perversions. In prohibiting lust, our Creator prohibits all of these things,” concludes Dr. Sproul.

May the Lord give each of us a spirit of repentance and faith in living for Him. This is especially so in the area of human sexuality that is obedient to God’s Word.

Soli deo Gloria!

²⁵ “Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. ²⁶ Truly, I say to you, you will never get out until you have paid the last penny.” (Matthew 5:25–26 ESV)

Jesus taught that it is not only sufficient to confess anger as sin, but also to make things right with an offended brother or sister in Christ. This involves not only our discipline within the believing community but also in the greater societal community. How quickly must reconciliation be done by the believer with their accuser?

“While Matthew 5:24-25 deals with the reconciliation of an offended brother, vv.25-26 appear to address the problem of conflict in larger society; in this case, legal conflict. Christians are to work for reconciliation in all areas of life,” states Dr. R. C. Sproul.   

Jesus taught the believer was to quickly come to terms with an accuser. The phrase come to terms (εἰμί εὐνοέω; eimi eumoeo) means to settle the case. It is an emphatic command involving not only the individual’s attitude but also behavior. In other words, the entire person. A believer in Christ cannot achieve reconciliation if they are insincere. If they are sincere, then they will do all they can to achieve reconciliation. See Romans 12:9-21.

“The importance of reconciliation is illustrated by the example of the person who is about to be judged in court. Not to be reconciled will have disastrous consequences on a human level but much more so if one is not reconciled to God,”  explains Dr. John MacArthur.

“Such wrongful attitudes should be dealt with and made right. Reconciliation between brothers must be accomplished whether the “innocent” (5:23–24) or the “offending” (vv. 25–26) brother takes the first step. Without such reconciliation, gifts presented at the altar mean nothing: Even on the way to a court trial a defendant should seek to clear up any such problem. Otherwise the Sanhedrin, the Jewish court of 70 members, would send him to prison and he would be penniless,” explains commentator Louis A. Barbieri.

Have you ever been in conflict with someone? Perhaps, it may have been with a company that you hired, or your insurance company did, in order to correct a problem, or damage, to your automobile or house. The result may have been litigation between the insurance company and the organization they hired on your behalf; and you are caught in the middle of the situation.  

As much as it depends on you personally, be at peace with all people (Romans 12:18). Have a blessed day in the Lord.

Soli deo Gloria!

²³ “So if you are offering your gift at the altar and there remember that your brother has something against you, ²⁴ leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift” Matthew 5:23–24 ESV)

Jesus taught that it is not only sufficient to confess anger as sin, but also to make things right with an offended brother or sister in Christ. This involves not only our discipline within the believing community but also in the greater societal community. Today’s text addresses the former.

When we enter into the place for corporate worship, and remember that there is an unreconciled issue with another believer in Christ, then we need to immediately resolve to reconcile with that individual. Our worship will not honor and glorify God if we fail to correct the sinful situation. Reconciliation in this situation brings honor and glory to God. It becomes an example of worship in spirit and in truth (John 4:24).

“Reconciliation with the person who has something against you must take precedence even over offering one’s gift in worship. The one who initiates the reconciliation here is the one who has wronged the other person,” explains Dr. John MacArthur.

It should be noted that today’s text does not say if you have something against another brother in Christ, but rather if another believer in Christ has an issue with you. Individuals are quick to recognize when someone offends them, but slow to acknowledge when they offend others. We need to do what is necessary.

However, it must be admitted that there are people who become offended whenever someone does something in which they disagree or find fault. It may be eating red meat, wearing shorts, listening to contemporary Christian music, playing nine holes of golf on Sunday, or not only watching television but even having one in your home. These individuals always have an opinion, and in their view their opinion is always correct.

“Judaism stressed reconciliation between individuals; God would not accept an outward offering if one had oppressed or mistreated one’s neighbor and did not make it right. In the Old Testament God accepted only sacrifices offered with a pure heart toward him and one’s neighbor (Gen 4:4–7; Prov. 15:8; Is 1:10–15; Jer. 6:20; Amos 5:21–24),” explains commentator Craig Keener.

There will always be self-appointed legalists who believe it is there mission and ministry to point out the faults of others. Discernment from the Lord is needful in such situations and with such individuals. Jesus encountered them and so will we. Let us resolve not to be one.

I encourage y0u to read Romans 12:9-21. Have a blessed day in the Lord.

Soli deo Gloria!

²¹ “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ ²² But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire.” (Matthew 5:21–22 ESV)

Beginning with today’s text, Jesus begins an extended treatise involving six practical examples of godly living. If an individual is truly converted by grace alone, through faith alone in the person and work of Jesus Christ alone, the following scenarios provide ample ways to prove such a conversion exists. True conversion results in true obedience.

There is a recurring refrain that Jesus used. It was, ““You have heard that it was said”…” But I say to you” (vs. 21, 27, 31, 33, 38, 45). Jesus was not altering the authority of the Old Testament Scriptures. Rather, He was invoking His own authoritative clarification and application of the biblical commands. In contrast to the rabbinical teachings, Jesus claimed His own divine authority.

The first example involved the subject of murder (Ex. 20:13). Murder (φονεύω; phoneuo) in this context is a future, active indicative verb. It means to kill someone with premeditation of intent and malice ((Matt. 5:21; 19:18; 23:31, 35; Mark 10:19; Luke 18:20; Rom. 13:9; James 2:11; 4:2; 5:6). Whoever does such an act is liable for judgment. Murder then, as now, was/is a capital offense or crime.

However, Jesus went beyond the act and addressed the attitude behind such violent behavior. He explained that anger and insulting language towards another individual created in God’s image is just as wrong. Jesus taught that the angry attitude was as bad as the act.

Jesus’ warning extended to even insulting language.” Furthermore, becoming angry and assuming a position of superiority over another by calling him a derogatory name (such as the Aram. Raca or You fool!) demonstrates sinfulness of the heart. A person with such a sinful heart obviously is a sinner and therefore is headed for the fire of hell (“hell” is lit., “Gehenna”; cf. Matt. 5:29–30; 10:28; 18:9; 23:15, 33; 7 of the 11 references to Gehenna are in Matt.). “Gehenna” means valley of Hinnom, the valley south of Jerusalem where a continually burning fire consumed the city refuse. This became an apt name for the eternal punishment of the wicked,” explains Dr. John Walvoord.

Have you ever been angry with someone? Have you ever insulted anyone? I’m sure we can recall when people have been angry and insulted us. However, the questions posed are about our anger and sinful language. Confess these sins in light of the probing and convicting truth of Scripture.

Soli deo Gloria!