Milo

RIGHTEOUS KINGDOM
Matthew 5

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matt. 5:17).

Jesus spoke as King, with absolute authority in His kingdom. And Jesus spoke as God, not abolishing, but reinterpreting the meaning of biblical words whose implications had long been lost. As we listen closely, familiar Scriptures become fresh and new for us as well.

Background
Kingdom. In the ancient world a “kingdom” was the area ruled by a king. The definition is less simple than it seems. The ancient kingdom was not defined so much by territory, or by the language of the inhabitants, as by the ruler. Wherever a king’s will was supreme, that was his kingdom. Wherever a king was free to act, and the populace obeyed, that was his kingdom.
Scripture presents God as King of the universe, in the sense that His will is sovereign. Yet many in this overarching kingdom of God are in rebellion. And so the fullest meaning of kingdom is not presently achieved in our universe.
The Old Testament particularly, but the New as well, speaks of a coming time when Christ will rule a kingdom that extends over the entire earth. Then the rebellious will be judged, and all will submit to His will. Then the universal kingdom and earthly kingdom will be one, and will be complete.
Scripture, however, also presents Jesus as King of a present spiritual kingdom. This kingdom exists alongside and within the present rebellious universal kingdom of God. Wherever human beings bow to Christ as Lord, and do His will, there the kingdom of Jesus has come. And there Christ, our King, acts in power to guide and protect His own.
We need to understand the nature of Christ’s present kingdom, for the major thrust of what is known as the “Sermon on the Mount,” reported in Matthew 5–7, is to teach us how to live as its citizens. These words are spoken to us, just as vital and filled with power as when Christ first uttered them nearly 2,000 years ago. As we take them to heart and apply them to our lives, we submit to Christ our King, and experience His blessed kingdom now.

Overview
Jesus announced blessings for citizens of His kingdom (5:1–12). He expects citizens of His kingdom to do good deeds (vv. 13–16), for He requires a righteousness that surpasses that of even the zealous Pharisees (vv. 17–20). Christ looked behind the acts the Law regulated to call for purity of heart (vv. 21–42) and that crowning expression of kingdom righteousness: a love like the Heavenly Father’s for one’s enemies (vv. 43–48).

Understanding the Text
“Blessed are the poor in spirit” Matt. 5:1–12. King Herod established many new cities during his 40-year reign. Each time he enlisted citizens by promising them many special benefits, including citizenship, a reduction of taxes, land, etc. This was a common practice in the Roman Empire during the age of Augustus, when many new cities were established.
But it is hard to imagine a ruler calling for citizens, and announcing that in his kingdom recruits will receive poverty of spirit, meekness, mourning, hunger, and thirst, and even persecution. Yet these are the blessings Jesus offers those who claim the citizenship He described.
What’s more, King Jesus said that the poor in spirit, the meek, and mourning are blessed! He does not offer a change of condition, but blessing in and through settings that repel citizens of this world.
The Beatitudes will remain a mystery unless we realize that Jesus is speaking of the basic attitudes and values that produce spiritual fruit. It is not the person who claims to “have it made” spiritually who finds the kingdom, but the individual who recognizes how poor he is (v. 3). It is not the person who is satisfied with what the world offers, but the person who mourns and looks beyond its glitter, who finds comfort (v. 4). It is not the person who is arrogant, but the meek, who responds to God’s voice, who inherits the earth (v. 5). It is not those who are satisfied with their own righteousness, but those who hunger and thirst for a righteousness they do not have who will be satisfied (v. 6).
To experience life in Jesus’ kingdom, we need to reject the values and attitudes of this world and adopt the values portrayed here by our Lord.

The Beautitudes: Matthew 5:3–10
Jesus’ Values
Countervalues
BLESSED ARE THOSE WHO . . .
BLESSED ARE THOSE WHO ARE . . .
(v. 3) are poor in spirit
self-confident
competent
self-reliant
(v. 4) mourn
pleasure-seeking
hedonistic
“the beautiful people”
(v. 5) are meek
proud
powerful
important
(v. 6) hunger for righteousness
satisfied
“well adjusted”
practical
(v. 7) are merciful
self-righteous
“able to take care of themselves”
(v. 8) are pure in heart
“adult”
sophisticated
broad-minded
(v. 9) are peacemakeers
competitive
aggressive
(v. 10) are persecuted becuase of righteousness
adaptable
popular
“don’t rock the boat”

“Let your light shine before men” Matt. 5:13–16. In biblical times every home had its lamp burning all night. The lamp did not give much light, but it testified to the fact that the house was inhabited. These lamps, small oil-filled bowls, were set high on pottery stands.
Jesus told His hearers that citizens in His kingdom are to be like lamps, lights in the world. The good deeds performed by Jesus’ people are to testify to the fact that this world, however dark it may be, still is inhabited by the King. When the good deeds of Christ’s people are seen, men will grasp the source and praise “your Father in heaven.”
Don’t let anyone deny the role of good deeds in the Christian life. A Christian who does not perform good deeds is as useless to God and others as a lamp hidden under a bowl.

“I have not come to abolish them but to fulfill them” Matt. 5:17–20. Many have puzzled over Jesus’ statement that He came to fulfill the Law and the Prophets. Christ speaks here as a Jew, dedicated as other rabbis of the first century to a single task: to explain the true meaning of God’s words, and thus to “fulfill” them.
Yet Christ immediately sets Himself apart from other teachers. The Pharisees were zealous in keeping both the written and oral law. But in explaining the real meaning of God’s Word, Christ was about to reveal a righteousness that “surpassed” any righteousness the Pharisees imagined they possessed through keeping the commandments.
As citizens of Jesus’ kingdom, you and I are called to live a righteous life. But we must avoid the error of the Pharisees. We must not mistake true righteousness, or suppose that because we do certain things and refrain from others that we have reached spiritual heights. What we do is important, yes. But God is most concerned with what we are.

“You have heard that it was said . . . ’Do not murder’ ” Matt. 5:21–26. This is the first of six illustrations Jesus used to explain surpassing righteousness. All had heard the Old Testament Law that legislated against murder. The act of killing was wrong.
But Jesus went on to explain that God is not just concerned with murder. He noted the anger that flared up and led to murder! The truly righteous person is not one who just refrains from murder. He or she is one who does not respond to others with anger.
In this and in the following illustrations Jesus emphasized God’s concern with the heart. Keeping the law about not murdering makes no one righteous. The truly righteous man is the one who does not become angry!
Actually, this kind of perfect righteousness is beyond us all. That’s why we must become citizens of Jesus’ kingdom. Only Christ’s work in our hearts can transform us into the persons God calls us to be.

“Leave your gift there in front of the altar” Matt. 5:23–24. Is worshiping God important? Yes! But Jesus underlined the importance of the pure heart by saying that if we remember anyone has something against us, we are to go get that straightened out even if it means putting off worship!
But what’s most important is the phrase, “If . . . your brother has something against you.” We’re not only responsible for our own anger, but for our brother’s! If we’ve done anything to cause another to be upset, we must resolve that issue immediately, in order to preserve our brother from an anger that is inappropriate in the kingdom of God.
It perhaps seems too much! It seems hard enough to care for our own relationship with God. And the fact is, it is too much. But it is what our King expects. As we obey, He will do in us and in our relationships what we could never do alone.
This is the glory of living in Christ’s kingdom. Jesus is Lord. And He can do in us and in others what we could never do by ourselves.

“Anyone who looks at a woman lustfully” Matt. 5:27–30. Again we see the shift in emphasis. Adultery is using another person as a sex object. Lust is viewing another person as a sex object. Christ wants us to realize that both the act and attitude are sinful. Righteousness calls for us to view all human beings as persons of worth and value. We are to serve others, not use them. Again Jesus calls us to view the Law as a revelation of the heart of God—and a revelation of the kind of person those who live in Jesus’ kingdom will become as the King uses His power to transform them.

“Anyone who divorces his wife” Matt. 5:31–32. This follows the pattern of the others. The Law permitted divorce, but Christ returned to God’s ideal. While divorce might not be adultery technically, it is a violation of the covenant loyalty spouses owe to one another.
This is not a “no divorce” law, any more than the “no anger” and “no lust” principles are intended to be laws on the books of Christ’s kingdom. It, like the others, is a reminder that what man needs is not rules to follow, but an inward renewal that makes us truly righteous. Only the truly righteous will find freedom from anger, freedom from lust, and freedom from the desire to divorce. In Jesus’ kingdom alone, through the power of the King, a righteous life is possible.

“Do not swear at all” Matt. 5:33–37. It was common in first-century Judaism to make a distinction between binding and nonbinding promises. For instance, a person who swore by the temple altar was not bound by his oath, but if he swore by the gold on the altar, he was bound to fulfill his oath.
Jesus cut through the deceit involved and said, “Let your ’Yes’ be ’Yes.’ ” Be the kind of person whose simple word is his or her bond.

“Do not resist an evil person” Matt. 5:38–42. The “eye for an eye” principle in the Old Testament established limits on the retribution a person might demand. If someone injured you and cost you the sight of an eye, you could not, for instance, justify taking his life. All you could claim was taking the sight of an eye.
Jesus now said, don’t relate to others by what’s “fair” at all! Rather than trying to get back at others who harm you, do good to them!
The passage has no direct application to the issue of pacifism. Rather, it applies directly to Jesus’ challenge of values and attitudes, and describes the “surpassing righteousness” expected of those of us in Jesus’ kingdom. We don’t demand retribution. We do good, even to those who harm us.
The person who has learned to love even his or her enemies is a person who has lived long in the kingdom of Christ and a person who has known His transforming touch.

DEVOTIONAL
Love Your WHOM?
(Matt. 5:21–48)
Jesus at first seems such a demanding King.
In this portion of His Sermon on the Mount Jesus made it clear that He expects citizens of His kingdom to do more than keep laws. He expects us to be the kind of people who never even want to break them!
In a series of illustrations He explained that His citizens aren’t to get angry, much less strike out at another. We citizens aren’t to lust, much less commit adultery. We’re not to want a divorce, to plan to deceive, or even to want revenge when injured (vv. 21–42).
But then Jesus topped it off. Citizens of His kingdom are to “love your enemies and pray for those who persecute you” (v. 44). He explained that God is the kind of Person who “causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (v. 45). And we are to be “sons of your Father in heaven.” It’s really simple. We can sum up everything Jesus asks in a single phrase.
“Just be like God.”
This would be impossible if it weren’t for one thing. Jesus said, “Sons of your Father in heaven.” You see, everyone in Jesus’ kingdom is also family.
Through faith in Christ we enter a unique “your Father” relationship with God Himself. And God establishes a unique relationship with us. In Peter’s words, God shares with us “His own indestructible heredity” (1 Peter 1:23, ºF). Because God has poured His own life into us, it’s not unreasonable at all to expect us to display a family resemblance.
I remember discovering as a teenager why I had the habit of cocking my head to one side when I rode in the car. Sitting in the backseat one day, I noticed that my dad held his head the same way, due to an old injury. From childhood I had been imitating him, without ever realizing it.
God isn’t interested in the way we hold our heads. But He does want us to watch Him intently, see how He relates to us and to others, and so gradually become more and more like Him within.
As we live as faithful citizens of Jesus’ present kingdom, this is just what happens. We find to our amazement that we not only do good, we are becoming good! Transformed from within by the power of the King, we increasingly resemble our righteous and perfect God.

Personal Application
We are not to be satisfied with doing good, but must ask the King to help us be good.

Quotable
Make me, O Lord, Thy Spinning Wheel complete.
Thy Holy Word my Distaff make for me.
Make mine Affections thy Swift Flyers neat
And make my Soul Thy holy Spool to be.
My Conversation make to be Thy Reel
And Reel the yarn thereon spun of Thy Wheel.
Make me Thy Loom then, knit therein this Twine:
And make Thy Holy Spirit, Lord, wind quills:
Then weave the Web Thyself. The yarn is fine.
Thine Ordinances make my Fulling Mills.
Then dye the same in Heavenly Colors Choice.
All pinked with Varnished Flowers of Paradise.

Then clothe therewith mine Understanding, Will,
  Affections, Judgment, Conscience, Memory,
My Words and Actions, that their shine may fill
  My ways with glory and Thee glorify.
  Then mine apparel shall display before Ye
  That I am Clothed in Holy robes for glory.-Edward Taylor

THE KING’S PREPARATION
Matthew 3–4

“Jesus was led by the Spirit into the desert to be tempted by the devil” (Matt. 4:1).

Before Jesus began to preach, John the Baptist prepared Judea for His appearance. And God did a preparatory work in Christ’s own life!

Biography: John the Baptist
John was Jesus’ cousin, about six months older than Christ. He had been filled by the Spirit from his birth, being readied for his mission (Luke 1:14–17). We don’t know how long John lived a hermit’s life in the Judean wilderness (Matt. 3:4). But when Jesus was about 30, John appeared on the banks of the Jordan and began to preach.
John’s appearance excited the Jewish population. Burdened by heavy taxes and ruled by an increasingly brutal Herod, there was an intense yearning for the Messiah to appear, a yearning attested in many first-century sources. John, austere and ascetic, burning with passion for God and holiness, seemed a likely candidate. His announcement that “the kingdom of heaven is near” stirred Jewish yearning into bright expectation.
John persistently denied that he was the Messiah (John 1:19–28). Instead he called for his listeners to confess their sins, repent, and prepare themselves spiritually for the true Messiah, whom God had revealed to him was even then living among them.
Matthew quotes from Isaiah 40 to define John’s role. That passage launched the second half of the mighty Old Testament prophecy; a half in which the dominant theme shifts from judgment to joy. John’s mission of preparation was to ready the people spiritually, for in a brief moment “the glory of the LORD [would] be revealed, and all mankind together will see it” (Isa. 40:5).
I suspect that when John denied being Messiah, many turned away. “Nothing but a messenger,” they may well have thought. Yet this messenger readied hearts for Jesus, and thus for endless joy. There is no greater ministry any of us can have than John’s. We cannot meet the deepest needs of others. But we can introduce them to Him who can meet every one.

Overview
John predicted Messiah’s appearance, and preached baptism as a sign of repentance (3:1–12). Christ was baptized to identify Himself with John’s righteous message (vv. 13–17). The Spirit then led Jesus into the wilderness, where He overcame temptation and demonstrated His commitment to God (4:1–11). Thus prepared, Jesus began to preach (vv. 12–17), called His first disciples (vv. 18–22), and demonstrated His God-given authority by miracles of healing (vv. 23–25).

Understanding the Text
“John the Baptist came, preaching . . . and saying, ’Repent’ ” Matt. 3:1–6. It’s clear from Matthew and especially from Luke that John’s preaching, like that of the Old Testament prophets, focused on the personal and social sins that marred society. John preached against materialism and selfishness (Luke 3:11), and against such widespread sins as overcharging (v. 13) and extortion (v. 14). Those who confessed their sins were warned to “produce fruit in keeping with repentance” (Matt. 3:8).
John’s emphasis is important. In the first century the Jews took a bath in a mikvah in order to be ritually pure for worship. In contrast John called for an inner change of heart and mind (repentance), which is to produce a pure and holy life.
Repentance has always been a part of the Christian Gospel. Not “repentance” as being sorry for sin, or an effort at self-reform. In Scripture repentance is a change of heart and mind about God that bears fruit in a holy life. Without repentance there is no salvation, simply because whenever Jesus enters a life by faith, He does just such a transforming work in the human heart.

“Do this to fulfill all righteousness” Matt. 3:15. Many have debated why Jesus wanted to be baptized. John, His cousin, who knew Him well, was embarrassed to baptize Jesus even before he knew that Jesus was the Messiah. John’s baptism was for repentance—and John knew Jesus as a godly Jew who had no need to repent.
As a young sailor I went with my church youth group to a Billy Graham meeting in Madison Square Garden. When Billy called for those in the great hall who would dedicate their lives to the Lord to stand, the others in my youth group all stood. I remained seated. I had already dedicated myself to God, and it didn’t seem right to just “go through the motions.” The Lord knew where I stood with Him, and I was satisfied with that.
If I had understood these verses in Matthew better, I would have stood with them. Why? Because I would have realized that Jesus was baptized not because He needed to be, but in order to identify Himself with John’s message! It was right for Jesus to take a stand with John. Just as it would have been right for me to identify myself with Billy’s call to commitment.
It’s an important principle for us to apply. We too need to be identified with what is right, and what is righteous. We too need to be willing to take a public stand.
John’s Gospel tells us that it was only as Christ stood in the water beside His cousin, and the Spirit descended on Him as a dove, that John realized who Jesus is—the Messiah he had been commissioned to announce.

“Jesus was led by the Spirit into the desert to be tempted” Matt. 4:1. This verse emphasizes the importance of the temptation in preparing Jesus for His mission. The Spirit of God specifically led Christ into the wilderness “to be tempted.”
Why was the temptation so important in Jesus’ life? Because soon He would begin to preach, presenting not only the kingdom, but Himself as King. And as King, Christ must be Victor—not merely over the puny powers of nature or Satan, but over the pull of His human nature. Adam and Eve were unable to resist temptation, and all mankind fell. Christ now had to triumph over temptation, and in triumphing qualify Himself to lift all mankind up again.
Our temptations seem insignificant beside His: no cosmic issues are at stake. Yet Jesus’ temptation does put ours in a special light. Temptations are not “bad.” Nor are they intended to trip us up. God permits us to be tested, and sometimes even brings tests our way, in order that we might triumph over them. Each test passed victoriously strengthens us for the productive life God intends us to lead.

“Man does not live on bread alone” Matt. 4:2–4. Medical science has shown that after 30 to 40 days of fasting, hunger, which disappears the second or third day, returns. All the body’s stored resources have been used, and the return of hunger is a sign that the body must have food again.
Jesus had fasted 40 days and “was hungry” when Satan approached our Lord and challenged Him to turn stones into bread. After all, as Satan suggested, that would be a minor miracle for the Son of God to perform!
Jesus answered by quoting a passage in Deuteronomy: “Man does not live on bread alone.” Perhaps the most important word here is “man.”
Think about it. Jesus did not respond to temptation by calling on His resources as Son of God, but instead met each one as “man.” If Christ had met temptation by drawing on His deity, there would be no help for us in His example. But since Jesus met temptation as a man, using no more resources than are available to any human being, you and I have hope! We too can overcome our temptations. We can follow Jesus’ example, draw on the resources He used, and triumph! (See DEVOTIONAL.)
This first temptation was directed against Jesus’ physical nature. He was hungry. He wanted bread. Why not make bread? Christ quoted Deuteronomy 8:3, which calls on man to live by the Word of God.
The point of Christ’s response is this: human beings are physical creatures. But we are more than animals. We have a spiritual nature that is to control the physical. God’s will, not our physical needs or desires, is to govern our choices.
Today many people argue that if you want something, take it. If you feel an urge for sex, satisfy it. After all, it’s “natural.” Yes, it’s natural for animals to satisfy their desires. But because we are more than animals, it is not “natural” for man to be driven by physical hungers. We are spiritual beings, and what is right and natural for us is to be driven by the living Word of our God.

“Throw Yourself down” Matt. 4:5–7. This temptation is a subtle one. Understanding it hinges on the nature of the “if” Satan used in speaking to Jesus.
Christ had been led by the Spirit into the wilderness. He had fasted 40 days, and was hungry and weak. And then, when He was weakest, Satan appeared! It would only be natural if Jesus, acting by choice in His humanity, had felt doubt. You or I surely would have. “God,” we might have cried out, “if You really love me, why are You doing this to me now!”
Satan picked up on this doubt, and said, “If You are the Son of God.” This is not the “if” we use in place of “since.” It is the “if” of uncertainty. Satan was trying to nurture any kernel of doubt that might exist in Christ’s human heart. And then Satan suggested a way to find out. “Jump off the pinnacle of the temple, and the Bible promises angels will catch You before You land. Then You’ll know You have a special relationship with God.”
Again Jesus quoted Deuteronomy, this time 6:16. Human beings are not to test God. They are to trust Him. God has shown His love throughout history, and has no need to prove it again to His own.
This is one temptation we are particularly susceptible to. When troubles come, we feel panic and uncertainty. We begin to doubt, and to wonder if God is with us or not. Jesus reminds us that the way to triumph in such situations is not to demand God prove His presence, but simply to trust the love He has demonstrated so clearly. For us, that ultimate demonstration is in Christ’s death and resurrection. Surely He who has given His own Son to redeem us will never leave or forsake His own.

The “pinnacle” was the corner of one of the great walls that surrounded the temple court, and fell off into the Kidron Valley far below. Jesus would not have been observed leaping into the valley. The test Satan proposed was not intended as a shortcut to popularity, but as reassurance of God’s love. See Matthew 4:5–7.

“All this I will give You” Matt. 4:8–10. Satan’s third temptation was also subtle. He offered Christ immediate authority over all this world’s kingdoms. Why would this be a temptation? Surely the Creator of the world could hardly be bribed with what He already possessed, and would one day claim.
I suspect that Satan’s appeal was to Jesus’ compassion. The world of that day as today reeked with injustice, and was deluged in the tears of human tragedy. Think of all the wars that would have been avoided were Jesus to rule today. Think of the sick who would be healed, the injustices corrected. It would surely be a good thing for Jesus to rule: good as far as you and I are concerned.
Jesus responded by refusing to pay the price. God, not Satan, is to be worshiped. God’s will is to be our ultimate authority, and we are to bow to Him in all things. Even something “good” could not deter Jesus from obedience to the will of God. Even when that will would lead Him to a cross.
All too often we Christians are tempted by opportunities to do good. We may rush in, sure that God is pleased because our motives are so pure. But even the opportunity to do good can be one of Satan’s traps. Like Jesus, we are to determine God’s will for us, and to choose that will, even when God’s will keeps us from doing something that seems good.
I am far more tempted by opportunities to do good than to do evil. Recently I was invited to spend a number of weeks in South Africa, where some of my books seem to be making an impact on the church. Everything I could learn about the invitation marked it as an opportunity to do good, and I wanted to accept. Yet I was unsure, and after asking a number of friends to pray, finally decided that the Lord didn’t want me to accept the invitation at that time. What a hard thing, this turning down opportunities to do good.
I suspect many of us, already overloaded with church duties, find it hard to resist the invitation to do one more thing. We need to make it a habit not to say yes lightly. We need to remember that we are to live our lives as Jesus did, by the will of God. And that sometimes God has other priorities for us than a “good” that may keep us overactive, even if we are active “for Him.”

“From that time on Jesus began to preach” Matt. 4:12–17. With His victory won and His authority over inner, human frailties demonstrated, Jesus began His public ministry. He returned to Galilee, and made Capernaum the headquarters of His mission.
It’s significant that the personal, inner issues were settled before public ministry began. God wants to do an inner work in our lives too, to qualify us for ministry with others

“Preaching the Good News . . . and healing every disease and sickness” Matt. 4:23–25. The miracles Jesus performed did authenticate His claim to be sent from God. But we need to note something important about those miracles. Jesus performed no miracle to ease His own hardships—not even the miracle of turning stones into bread. His miracles were performed for the benefit of others, and most frequently took the form of healing the sick and restoring the injured.
There’s something appropriate about this kind of miracle. Jesus came offering inner healing to a lost humanity. And to demonstrate God’s compassion, He healed their bodies as well.
It is still appropriate that those who share the Gospel with others have an equal concern for the social and physical ills that cause human beings so much pain. We demonstrate God’s compassion today when we minister not just to men’s souls, but to material needs as well.

DEVOTIONAL
Overcoming Temptation
(Matt. 4:1–11)
I memorized the Bible verse. I quoted it to myself over and over again. I thought it surely would give me victory over the particular temptation that had me so defeated. But quote as much as I would, no victory came. I was just as vulnerable with my Bible verse as without it.
I suspect many of us have had this experience. We see Jesus recalling verses from the Old Testament and quoting them to Satan. Jesus was victorious. Why aren’t we when we do the same thing?
The answer lies in the distinction between magic and faith. Magic is using an object or chant in a desperate attempt to ward off evil or control circumstances. Faith is a quiet confidence that what God says is true enough to act on. I had been using my Bible verse as a magic talisman, waving it desperately to repel temptation. But when we look at Matthew 4, we see that Jesus used Scripture in quite another way. He went into the Word, found a principle or truth, and said in effect, “I will now live by this truth.”
Jesus saw the Word of God as truth, and determined to act on that truth. It was this exercise of faith that gave Him victory over His temptations. And it is just such an exercise of faith that will give us victory when we are tempted today.
Yes, let’s look for the key to our victory in the Word of God. But let’s not use the Bible in a pagan, magical way. Let’s take God at His Word, act on what He says, and let God use our faith to give us the victory in Him.

Personal Application
Find victory by following Christ’s example and living the Word of God.

Quotable
“The Bible tells only two temptation stories, the temptation of the first man and the temptation of Christ, that is, the temptation which led to man’s fall, and the temptation which led to Satan’s failure. All other temptations in human history have to do with these two stories of temptation. Either we are tempted in Adam or we are tempted in Christ. Either the Adam in me is tempted—in which case I fall. Or the Christ in us is tempted—in which case Satan is bound to fall.”—Dietrich Bonhoeffer

Matthew

INTRODUCTION
The Gospel of Matthew launches the New Testament with a triumphant shout. The Messiah promised in the Old Testament has come! He is Jesus of Nazareth, whose death and resurrection offers forgiveness to all.
The hunger of the early church to know about the Lord led to the drawing of four portraits of Jesus by four different writers. This one is by Matthew, one of Christ’s own disciples, who probably wrote before A.D. 70. Matthew quoted frequently from the Old Testament to show that Jesus is the Messiah promised there. Among his reports of what Jesus did, Matthew wove summaries of what Jesus taught: about God’s kingdom (Matt. 5–7), about discipleship (Matt. 10), about God’s plan (Matt. 13), about spiritual greatness (Matt. 18–20), about the future (Matt. 24–25).
Perhaps the greatest contribution of Matthew is to help us see Jesus as a Servant-King, and to help us sense our own calling to a servanthood like His. Reading this book we understand why Matthew was the Gospel most quoted by Christian writers of the first three centuries of our era.

OUTLINE OF CONTENTS
I.
The Lineage of the King
Matt. 1–2
II.
The Purposes of the King
Matt. 3–7
III.
The Authority of the King
Matt. 8–15
IV.
The Servant Attitude of the King
Matt. 16–20
V.
The Suffering of the King
Matt. 21–27
VI.
The Resurrection of the King
Matt. 28

LINEAGE OF THE KING
Matthew 1–2

“Where is the One who has been bornKing of the Jews? We saw His star inthe east, and have come to worship Him” (Matt. 2:2).

Matthew invites us to look beyond the scenes of history’s most crucial birth. What he shows us is that Jesus had His origins in God’s eternal plan, and that the Babe of Bethlehem embodies that plan’s fulfillment.

Overview
Jesus’ genealogy established His descent from Abraham and David (1:1–17). His virgin birth fulfilled Isaiah’s prophecy (vv. 18–25). Other events (2:1–23) prove that Jesus is indeed the Messiah predicted by the Old Testament prophets.

Understanding the Text
“A record of the genealogy of Jesus Christ the Son of David, the Son of Abraham” Matt. 1:1. The Greek phrase, “a record of the genealogy,” is found in the Septuagint only in Genesis 1 and 5. This indicates Matthew intended this phrase to mean “record of the origins.” Thus the first verse launches us immediately into the central issue of the New Testament. Who is Jesus? What is His role in God’s plan, and in our lives?
Matthew’s answer is given in this two-chapter introduction, which demonstrates that Jesus is the “Anointed One” predicted in the Old Testament. That term, “Messiah” in Old Testament Hebrew and “Christ” in New Testament Greek, is Jesus’ title. It means that He is the One through whom all God’s promises will be fulfilled.
As the “Son of David” Jesus fulfilled the promise God gave David that a descendant of his would sit on Israel’s throne, and rule a universal kingdom (cf. 2 Sam. 7:12–16; Isa. 9:6–7). Additional quotes from the prophets in these two chapters are from Old Testament passages that underline the theme of Messiah’s rule (Jer. 23; Hosea 11; Micah 5). (See DEVOTIONAL.)
As “Son of Abraham” Jesus fulfilled the promise given the father of the Jewish race. He is the “Seed,” through whom the entire human race would be blessed (Gen. 12:1–3; cf. Gal. 3:16).
Thus Matthew’s very first words alert us. Jesus is the focus of all Scripture. He is the essence—the substance and the spirit of its message. He is both Lord and Saviour. Our response to Jesus determines our destiny.

“The father of” Matt. 1:2–17. Like other ancient genealogies, this one is organized to accomplish a specific purpose. While it is stylized, and does not include every ancestor, it is rooted in historical information that was available to Matthew in Old Testament documents and genealogical records maintained at the Jerusalem temple.
Even as late as theA.D 90s, after the temple had been destroyed, when the Emperor Domitian ordered all descendants of David killed, the remaining few were located by referring to Jewish genealogical records.
The church historian Eusebius tells us that when the last two appeared before the Emperor, he looked at their calloused hands and let them live. What threat could mere farmers offer, whatever their line?
How fascinating. Jesus, born of poor parents, growing up in obscurity, working with His hands at the carpenter’s trade, would likely have made just as slight an impression on the Roman ruler.
How difficult for us to judge greatness and humility if we look only at outward appearances. Jesus, the Son of God, the destined Ruler of the universe, King of an eternal kingdom, lived the most humble of lives, and died the most abject of deaths. As we read on in this Gospel we will see it over and over again. Jesus was a King, but a Servant-King. And as our King, Jesus calls us to a servant lifestyle like His own.

“Whose mother was Rahab” Matt. 1:5. Hebrew genealogies characteristically mentioned only male ancestors. Matthew departed from this pattern, and included four women, three of whom were Gentiles, and the fourth of whom he noted had been married to a Gentile (Bathsheba, who “had been Uriah’s [a Hittite’s] wife”). Furthermore, with the exception of Ruth, the women were hardly models of morality! Tamar, Rahab, and Bathsheba had all engaged in adultery, even though by the first century they were highly regarded by the Jewish people.
What point was Matthew making? We can perhaps suggest several. Perhaps Matthew was telling us that in the new era Christ introduced, women would have an increasingly important role alongside men. Very possibly Matthew was reminding us that Jesus has come to be the Saviour of the world, not just of the Jewish people. God introduced Gentile blood into the Saviour’s line as a grand reminder that He values every human life, and sent His Son to redeem us all. And, perhaps, these particular women are there to remind us that human flaws do not cut us off from being recipients of God’s grace. In fact, it is our flaws that led God to send His Son, that in a single grand redemptive act Jesus might cleanse not only our sins, but also those of the generations that preceded His birth.

“Joseph her husband was a righteous man” Matt. 1:18–25. Joseph is one of the most admirable characters in Scripture. Following Jewish custom, he had sealed the betrothal contract that was the first but binding stage in marriage. Many assume that Joseph was an older man, and that after the betrothal Mary stayed with her parents until she was old enough to conclude the marriage and move into Joseph’s home. When Joseph learned that Mary was pregnant, he showed unusual compassion. Despite his feelings of hurt and betrayal, he “did not want to expose her to public disgrace.”
Explaining this, Matthew called Joseph a “righteous” man. Why, in view of the fact that the Law’s penalty for adultery is stoning, would this suggest righteousness? Some might feel it would have been more “righteous” to demand Mary be punished to the full extent of the Law!
The answer lies in the fact that “righteousness” in the Old Testament is conformity to God’s heart as well as His Law. Even Saul realized that grace better displays righteousness than strict legality, for he once cried out to David, “You are more righteous than I. . . . You have treated me well, but I have treated you badly” (1 Sam. 24:17). Joseph took this principle to heart, and though he thought Mary had treated him badly, he determined to treat her well. Thus in a spiritual sense as well as the physical, Joseph was truly a “son of David” (Matt. 1:20).
The New Testament tells us little about Joseph beyond this. But how much these few words convey. He was a man like his ancestor, who had a heart for God and deep compassion for others. No matter how little known beyond our circle of family and friends you or I may be, we are spiritually great if Matthew’s word about Joseph is true of us as well.

“The virgin will be with child” Matt. 1:20–25. The Hebrew term ’almah means “young woman,” and while it is typically used of young unmarried women, it lacks the technical force of “virgin.” However, there is no question about the Greek word Matthew chose here: parthenos. This is a young woman who has never had sexual relations with a man.
When the angel that appeared to Joseph in a dream quoted Isaiah 7:14 he definitively interpreted the prophet’s meaning: it was Mary (a virgin) who bore Jesus as her Son.
The message, that Mary was pregnant by the Holy Spirit, was accepted by Joseph, as it has been by Christians throughout history. The name, “Immanuel,” explains the implications. The Child conceived by the Holy Spirit is Himself God: God, come to be “with us,” not simply as a presence, but as one of us. Why the name “Jesus”? The name means “deliverer” or “saviour,” and expresses the purpose of His coming. God became one of us in order to “save His people from their sins.”
Some who claim to be Christians do deny the Virgin Birth. Yet if Jesus was not both God and man, united through a miracle in Mary’s womb, He was merely a man. And no mere man, doomed to struggle with his own sins, would be free to save us from ours. Without the Virgin Birth there is no biblical Christianity. With it, our destiny is secure. For with it, the Jesus on whom we rely is God, and as God He guarantees the salvation He won for us on Calvary.

“Where is the One who has been born King of the Jews?” Matt. 2:1–8 The familiar story of the magi, a name given a philosopher class in Persia, is told in order to further define who Jesus is. Alerted by the appearance of an unusual star, the magi traveled to Judea to honor One born to be King. Their arrival caused consternation, and Herod demanded to know where such a Person might be born. The answer was found in Micah 5:2: the promised Ruler was to be born in Bethlehem.
Herod’s claim that if the Child were identified he would “go and worship Him” was a revealing lie! It was a lie, because the aging Herod, destined to live only a few more months, intended to kill the Infant. The determined king, who had ordered the execution of his own sons when he thought they threatened his throne, could not bear the thought of anyone but him ruling his domain. The phrase “go and worship” was revealing, because the word “worship” helps us realize that scholarly Jews in the first century understood the Old Testament to teach that the Messiah would be God as well as man (cf. Micah 5:4).
It’s never enough to know who Jesus is. Those who acknowledge His supernatural birth, but fail to commit themselves to Him as Saviour, are very like Herod. They too are unwilling to acknowledge Jesus’ right to the throne—this time the throne of their lives. Yet because of who Jesus is, we are to gladly bow, worshiping and welcoming Him, not only as Saviour but also as our Lord.

“They were overjoyed” Matt. 2:9–12. The magi serve as a positive model of response to Jesus, even as Herod serves as a negative model. These foreign visitors came joyfully to the house where the little family lived. There they worshiped the Babe, and “opened their treasures and presented Him with gifts.”
The gifts recorded are the traditional gifts given to royalty-gold, incense, and myrrh. More significant, however, is the pattern we see here. They worshiped Jesus. They then opened their treasures. And then presented Him with gifts.
Too often we human beings worship our treasures. Money, or the things money can buy, become the focus of our lives. When we worship wealth we have no room for Jesus, or for others. We hug our treasures close to us, unwilling to part with them for any cause.
Worshiping Jesus frees us from materialism. Our “treasures” lose their grip on our hearts, and as we discover the joy of serving Christ, we willingly present our material treasures to Him as gifts.

“Take the Child and His mother and escape to Egypt” Matt. 2:13–17. Though the wise men never returned to direct the demented Herod to Jesus, Herod determined to see Him killed. To be sure he destroyed one Child, Herod ordered all male children under two in the neighborhood of Bethlehem killed.
The act underlines the cruelty of Herod, and also the futility of such cruelty. God had spoken to Joseph again in a dream and, no doubt using the gifts brought by the magi to finance the journey, Mary and Joseph escaped with the Christ Child to Egypt.
Matthew quoted here from Jeremiah 31:15, picturing the anguish of those who lost their children in Herod’s purge. Yet Matthew 2:16–17 reminds us of a great truth. Even as the people of Jeremiah’s day were told that after their suffering “they will return from the land of the enemy,” so through the cross the infants who died will live again. “So,” the Lord declared through Jeremiah, “there is hope for your future.”
Jesus did live to die for us. Because of Him, even when we suffer painful tragedies, we too have hope for our future.

“He went and lived in a town called Nazareth” Matt. 2:19–23. After Herod died, an angel directed Joseph to return. The family settled in Nazareth, in Galilee, and there Jesus grew up and began His ministry.
This is the third occasion on which Joseph is given guidance by an angel appearing to him in a dream. How responsive Joseph was to the Lord. In each case the text says that “when he woke up” Joseph did what the angel of the Lord commanded. In verse 14 we read that “he got up, took the Child and His mother during the night and left for Egypt.” Joseph was not only willing to obey, he did so without hesitation.
Mary is rightly honored as the mother of Jesus. She was a special young woman, highly honored by God. Yet what a human surrogate father Jesus had in Joseph! He was truly a special man, and his obedience was highly honoring to God. May you and I honor Him as much, and as well, by our readiness to obey.

DEVOTIONAL
Behold Your King
(Matt. 1:18–2:6)
Babies are cute. They are not supposed to inspire awe.
Perhaps that’s one reason why people find it so easy to trivialize Christmas. Baby Jesus, lying helpless in the manger, can be viewed with mild affection. Folks can smile down at Him, and then move on to the real business of the season-shopping, vacation, being with the family, sending cards that say “holiday greetings” and so are unlikely to offend with an overly religious message.
Despite what people may assume, Matthew wasn’t interested in having us meet “Baby Jesus.” We know, because over and over this Gospel writer quoted from the Old Testament. And the passages he selected and applied directly to Christ are passages that insist we see not an Infant but a King; not a Babe, but the Master of the universe.
Who is Jesus to Matthew? Matthew 1:23 identifies Him with a virgin-born Child predicted by Isaiah. What did Isaiah say about Him? He is “Immanuel,” a name that in Hebrew means “With Us Is GOD!” Look at the Babe in the manger, not with mild affection, but in awe. For in this Child all the glory of God shines through.
Matthew also quoted from Micah 5, which predicted the birth in Bethlehem of a Ruler who would be the Shepherd of God’s people Israel. Looking in Micah, we discover that “He will stand and shepherd His flock in the strength of the LORD.” In fact, “in the majesty of the name of the LORD His God.” His people will be secure, for His greatness will “reach to the ends of the earth.” Why not, when His strength is the strength of God, and His majesty the name of the Lord, which He bears!
And when Christmas comes again, don’t be concerned if the Supreme Court rules against local government displays of creche and cradle. The plastic replicas, however cute, hardly represent the King of kings.
To catch the spirit of Christmas, read again Matthew’s account—and the prophecies he quotes. And then bow down in awe.

Personal Application
The Christ we need to keep in Christmas is not the Babe so much as the King of kings.

Quotable
“Napoleon was right when he said, ’I know men, and I tell you, Jesus is more than a man. Comparison is impossible between Him and any other human being who ever lived, because He was the Son of God.’ Emerson was right when he replied to those who asked him why he did not include Jesus among his Representative Men, ’Jesus was not just a man.’ Arnold Toynbee was right when he said, ’As we stand and gaze with our eyes fixed upon the farther shore a simple figure rises from the flood and straightway fills the whole horizon of history. There is the Savior.’ “—Billy Graham

PROSPECTS OF FAITH
James 4–5

“Be patient, then, brothers, until the Lord’s coming” (James 5:7).

Patience and prayer are resources that make present sufferings bearable.

Overview
Motives and attitudes affect prayer (4:1–6). Humility (vv. 7–10), nonjudgmentalism (vv. 11–12), and trust (vv. 13–17) in the face of injustice (5:1–6) are fitting for believers, as are patience (vv. 7–11) and simple honesty (v. 12). Till Jesus comes we have prayer (vv. 13–18), and each other (vv. 19–20).

Understanding the Text
“What causes fights and quarrels?” James 4:1–4 It’s easy to blame circumstances and other people for conflicts. Sometimes others really are to blame: some folks are simply hostile, always looking for a chance to harm or to fight. But the first place to look when we feel hostility is within ourselves.
James’ point is that we become hostile and quarrel with others when they seem a threat to something we want. You’re more likely to fight with a rival for that promotion you want than with another coworker. Jealousy of another person will color the way you act toward them, and how you interpret their actions.
There’s not much you or I can do if another person is determined to be hostile. But there’s a lot we can do when we locate the reason for strife within ourselves. First, we can examine our motives, to see if they are in harmony with godliness. Second, we can determine not to use sinful means to reach even a good goal. Third, we can pray for the person(s) with whom we have problems, asking God to help them—and to help us care about them.
Finally, we can commit ourselves to the Lord, asking Him to give not what we want, but what we need.

“Friendship with the world is hatred toward God” James 4:4. Here as in John, the “world” (kosmos) is sinful human culture, with its complex web of motives, desires, and perceptions that are focused selfishly on life in the present universe. James says that we can’t develop an affinity for the world’s outlook on life and expect to stay friends with God, whose outlook is entirely different.
The warning reflects something James just said about prayer. Often our prayers go unanswered “because you ask with wrong motives, that you may spend what you get on your pleasures” (v. 3). It’s not that God begrudges us a good time, or relaxation. But a self-centered attitude, in which a desire for personal gratification shoves concern for God and others aside, will not stimulate prayers that God is willing to answer.
This world isn’t a toy shop. And God isn’t an indulgent daddy who buys us anything we want. Especially when the toys that worldly people clamor for are hateful to God!

“God opposes the proud but gives grace to the humble” James 4:5–6. “Envy” is a bitter feeling aroused by another’s possession of something we want, whether wealth, popularity, or success. James warns us that “the [human] spirit he caused to live in us tends toward envy.” All those desires that battle in us and cause “fights and quarrels” are rooted in fallen human nature itself. Don’t be surprised if you find yourself oriented to the world that is God’s enemy!
But verse 4 emphasizes “chooses.” Desire in itself is not sin. Sin is a choice motivated by the desire. How wonderful that God “gives us more grace,” and so enables us to overcome our natural tendencies. And how important to humble ourselves before Him, and ask for that grace.

“Who are you to judge your neighbor?” James 4:11–12 James has called on us to live humble lives. Now he goes on to illustrate it. A person who is quick to judge another’s actions is not humble. He or she has clambered up on the Judge’s bench, grabbed God’s gavel, and pushed Him aside. There is only one Lawgiver and Judge. Remember that when you feel tempted to judge others. You and I aren’t on the bench. We’re standing before the bar, beside the very person whose case we’ve arrogantly determined to try!

“You are a mist that appears for a little while and then vanishes” James 4:13–17. The old school teacher always closed her letters to ex-students with “d.v.” Finally one asked her what the initials meant. The answer was, “dio volente”-if God wills.
That’s what James was saying here. Be sure to add d.v. to every plan you make, every intention you express. Arrogance looks ahead and assumes that the future is secure; that the business will prosper, that the body will remain healthy, that loved ones will always be there. The humble person lives with an awareness of man’s frailty, and d.v. is the postscript wisely added to every plan.

“Your gold and silver are corroded” James 5:1–6. This powerful condemnation of rich exploiters of the poor seems almost out of place. Yet those who trust in riches, and who trample on the rights of others to pile up wealth, are the antithesis of the humble persons God calls on believers to become. These rich men epitomize the world system which James says is hostile to God. They value material things, which have no lasting worth. And they disdain human beings, whom God says have ultimate value. Their life on earth, which is one of “luxury and self-indulgence,” serves only to prepare them for the “day of slaughter” (divine judgment).
Don’t envy the rich and famous. They’ve got it much harder than you and I!

“The farmer waits for the land to yield its valuable crop” James 5:7. Humility does not pay immediate dividends. James was realistic about it. We might as well be realistic too. If you want to get ahead in this world, maybe the “fight and quarrel” approach will work better.
But Christians are like farmers. We plant in this life. And we expect to harvest in the next. And like farmers, the only thing we can do till harvesttime comes is to wait. Hopefully, with patience.

“The Lord’s coming is near” James 5:8–11. To help us develop patience James said two things. First, “the Lord’s coming is near.” The wait won’t be as long as it sometimes seems. And second, look back in Scripture for examples of those who bore suffering patiently, and in the end were more than repaid by God. You and I will be richly repaid too.

“Call the elders of the church to pray over him” James 5:13–18. The Old Testament tells of one king of Judah who became ill and died, in part because he relied “only” on physicians.
The particular word used of “oil” here indicates that James did recommend a medicinal use of olive oil in treating the sick. But he expected Christians to rely on God for healing, and to confidently anticipate prayer to be answered. Part of the healing process is confession of sins: the loss of fellowship with God eats at us and makes us more vulnerable to illness. Part of the healing process is prayer by church elders. In combining medical and spiritual treatment we express that dependence on God which is in accord with humility.

“Turns a sinner from the error of his ways” James 5:19–20. James closed with this final illustration of humility. The one who has sins needs to be humble, in order to confess his fault when confronted. And the one who confronts needs to be humble as well, lest an attitude of pride drive his brother farther away from the Lord.
What wonderful resources God has given us in each other as we wait, together, for the coming of our Lord.

DEVOTIONAL
Good Old American “How To”
(James 4:1–10)
After years of ministering in churches and seminaries, I’ve noticed a peculiar thing. The first question we Americans ask is, “How?” Whether I’m teaching on Christian education or church leadership, whenever I introduce a concept, someone is bound to ask, “But how can we do that?” Not, “Is this right?” Not, “Is this biblical?” But, “How can we ever do THAT?”
It may be this is a human rather than just an American trait. I suspect that James was aware of the “how?” questions in his audience too. Certainly few passages of Scripture have as many active verbs strung together in such a few brief verses as 7–10, the “how to” section that caps James’ discussion of conflict, unanswered prayers, and the need of grace to overcome our innate tendency to envy.
The first two verbs suggest general principles. We are to submit to God. And we are to resist the devil. Just HOW we do this is explained by the other verbs in these verses.
(1) We “come near” to God. Consciously fix your thoughts on the Lord, and approach Him in prayer. James promises us that when we do, God will bend down close to listen to us. This is always the first step in submission.
(2) We “wash . . . hands” and “purify . . . hearts.” Approaching God as sinners, we confess our faults. And though we have been “double-minded” (cf. 1:8), we make a firm commitment to respond, whatever God may ask us to do.
(3) We change our “laughter to mourning.” We reject the world system, with its false values. We realize that most of the things the world laughs about actually call for mourning, and most of the things the world finds joy in cast a pall of gloom over God’s universe. Changing our laughter to mourning is exchanging lost man’s perspective on life for God’s, and evaluating all things by His standards.
(4) “And He will lift you up.” When we humble ourselves in these ways before God, we sense His loving hands grip us, and lift us up. In humbling ourselves before God, more than our outlook on life is changed. We ourselves are changed! We are raised to newness of life.

Personal Application
Kneel, to be at, as well as on, God’s side.

Quotable
“A meek man is not a human mouse with a sense of his own inferiority. Rather he may be in his mortal life as bold as a lion and as strong as Samson; but he has stopped being fooled about himself. He has accepted God’s estimate of his own life. He knows he is as weak and helpless as God declared him to be, but paradoxically, he knows at the same time that he is in the sight of God of more importance than angels. In himself, nothing; in God, everything. That is his motto.”—A.W. Tozer

TAMING THE TONGUE
James 3

“If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check” (James 3:2).

What we say about others says more about us than about them.

Overview
Even teachers must watch their tongues (3:1–2), which must be tamed and harnessed (vv. 3–12). True wisdom is not ambitious but pure and peace-loving (vv. 13–18).

Understanding the Text
“We who teach will be judged more strictly” James 3:1. James wasn’t thrilled and happy that so many Christians present themselves as authorities on the faith. It’s certain that some who covet the title of “teacher” are spiritually immature, not realizing that a teacher bears a heavy responsiblity. Because teaching is such a responsibility, teachers will be judged “more strictly,”—that is, their lives will be more closely scrutinized.
Note that it is the teacher’s life that is given close scrutiny. Why? Because Christianity is not just a set of beliefs, but life-changing truth. A person who communicates the Christian message must model what he or she teaches.
In some ways Christianity is like a style show. A new line of clothes is being introduced, and the designer parades models wearing that new line for potential customers to see. After all, you can’t really tell how clothes will look, if they’re just hanging on the rack.
Through the Gospel, God is introducing His new line to humanity. And folks can’t tell how Christianity looks on the rack either.
Every believer is to model the faith in daily life, and teachers have the greatest responsibility of all.

“We all stumble in many ways” James 3:2. James, possibly the most respected person in the Jerusalem church, included himself with the stumblers. From Scripture and early Christian literature we know that “stumble” indicates commission of sin. As we know from the stories of saints like King David, and from modern televangelisms’ scandals, the great as well as ordinary believers remain vulnerable to sin.
One of the great mistakes you and I can make is to suppose that our faith is so strong we are invulnerable to temptation. We need to remain humble, and rely completely on the Lord. It’s when we think that we stand that we are most likely to fall.

“He is a perfect man” James 3:2. The word “perfect” is again used in the sense of maturity, not sinlessness. To James, one mark of maturity was the wisdom to overcome our tendency to keep our mouths active when it would be best to keep them closed! A person who can control his or her tongue is well along the way to Christian maturity (see DEVOTIONAL).

James 3:3–6 says that as the bit in a horse’s mouth is used to guide it, so our tongue has a powerful influence on us—and on others! We Christians must be especially careful in our talk, because words have such great impact for good and for ill.

“The tongue also is a fire” James 3:6. James spoke of the tongue earlier. In 1:19 he wrote, “Everyone should be quick to listen, slow to speak, and slow to become angry.” And in verse 26 he wrote, “If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless.” Talking without reflecting on what we say is not just foolish, it’s harmful, to ourselves and to others.
As I frequently say to Sarah—without making much impression—“God gave us two ears and just one mouth. So we ought to listen at least twice as much as we talk.”

“This should not be” James 3:7–12. James didn’t get into theology the way Paul did in his letters. But James’ comments reflect a deep understanding of both theology and our personal dilemma.
James was well aware that Christians have divided hearts. We want to please God. But there is always a twisted delight in sin that churns within us too. The divided nature of our hearts is shown most clearly in what we say, one moment expressing a godly thought, and the next a sinful sentiment.
You and I will never gain complete control over our tongues (v. 8). But let’s remember that the new life God has given us is a pure spring, from which refreshing waters flow. Let’s commit ourselves to refresh others with everything we say, and keep mean and hateful thoughts unsaid.

“Who is wise and understanding?” James 3:13 The word translated wise, sophos, was the technical Jewish term for a teacher or rabbi. James thus picked up the theme of verse 1 and reinforced it. A person who is qualified to be a teacher must “show it by his good life.”
In an earlier time, Robert Ingersol traveled our country giving lectures that ridiculed Christianity. While on a train a well-meaning Christian spoke to Ingersol, sure that if he only understood the Gospel, he would be converted. Ingersol interrupted the Christian’s rather halting explanation, and asked, “Is this what you mean?” He went on to explain the way of salvation with perfect clarity. The great unbeliever had the ability to explain Christian beliefs.
Let’s not be impressed with how well another person can speak. God is impressed only with how well we live what we believe and teach.

“The wisdom that comes from heaven” James 3:14–18. So many Christians seem to delight in partisan defense of the truth. The more anger and selfish zeal, the better. Perhaps that’s why so many appeals for contributions picture the sender as the one existing barrier to corruption of the faith by other Christians, who are cast as conscious or unwitting enemies of Christ.
It’s nice to get appeal letters like this. I don’t even have to pray about whether to give or not. I just toss them in the wastebasket. “Such ’wisdom,’ ” James tells us, “does not come down from heaven but is earthly, unspiritual, of the devil.”

“The wisdom that comes from heaven” James 3:17–18. James’ comments on wisdom are intended to promote self-examination. I may use the principles to evaluate appeals for contributions. But the really important use of these principles is to help me evaluate my own attitude in various situations.
If I sense “bitter envy” or “selfish ambition” in my heart, I’m in no condition spiritually to make a wise or godly decision. And I am definitely in no condition to teach others! But if my understanding and application of Scripture has led me to a grasp of truth that makes me “pure; then peace loving, considerate, submissive, full of mercy and good fruit, impartial and sincere,” then-perhaps-God intends to use me to teach.

DEVOTIONAL
Whip-Cracking Time
(James 3:1–6)
He walks confidently into the cage. Nervous lions and tigers perched on stools watch him with veiled eyes, now and then roaring, or slapping at him with outstretched paws. Then, when the lion tamer seems about to lose control, he cracks his whip, and the beasts settle back or perform their tricks on command. One of the most important things we need to learn as Christians is to recognize situations in which you and I need to crack the whip, and keep that wild and unruly tongue of ours under control. Here are a few typical ones.
One of your friends comes up and says breathlessly, “Did you hear about Sally Price? I understand she. . . . ” You open your mouth, about to tell what you’ve heard—and it’s whip-cracking time! Gossip is definitely a no-no.
A young friend comes to you for advice. You try to help him think the issue through, and give him some biblical perspective. You’re not sure he’s going to do what you think is wise, and you’re about to tell him what he’s got to decide—and realize it’s whip-cracking time. You know he has to be responsible for his own decisions, and that you need to give him room to make them.
Your spouse has put the dishes in the wrong space in the cupboard, again! You know he’s trying to help, but this is the umpteenth time he’s gotten it wrong. You feel yourself getting angry, and you open your mouth—when you realize, it’s whip-cracking time. Men! You smile, glad you’ve got a husband who’s willing to at least try, and remember that men are constitutionally incapable of figuring out where dishes belong.
Everyone’s so enthusiastic, you get carried away too. You’re just about to commit yourself to going along with the gang when you stop. It’s whip-cracking time. You’d better not make a decision till you have time to think about it!
These are just a few of the situations where that wild and unruly tongue is likely to carry us away before we even stop to think! Learning to recognize such situations, and taming our tongue, is vital for our growth toward Christian maturity.

Personal Application
Learn the value of remaining silent when you most want to talk.

Quotable
“The best time for you to hold your tongue is the time you feel you must say something or bust.”—Josh Billings