Temper! Temper!

Matthew 5:21-26

Temper!  Temper!

You have heard that it was said to those of old, “You shall not murder; and whoever murders will be liable to judgement.”  But I say to you that everyone who is angry with his brother will be liable to judgement; whoever insults his brother will be liable to the council; and whoever says, “You fool!” will be liable to the hell of fire.  So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go.  First be reconciled to your brother, and then come and offer your gift.  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.  Truly, I say to you, you will never get out until you have paid the last penny.[1]

n a previous message, I relayed to you the teaching concerning worship which is revealed in this pericope.  At that time, I confessed that the passage obviously dealt with the issue of anger harboured in one’s heart.  In this message, I seek to address the issue of anger—anger toward fellow saints and toward those outside the Faith.  Jesus did speak of the issue of anger, and we are responsible to know what He has commanded concerning individual ownership of our anger.

There is a holy anger against sin.  We are instructed in Ephesians 4:26, 27 to be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil.  In the text before us, however, Jesus talked about an unholy anger against people.  The word He used in Matthew 5:22 means “a settled anger, malice that is nursed inwardly.”[2]

I need to address one other preliminary issue which may arise from the use of older translations of the Bible, or even from careful scrutiny of the footnotes of more recent translations of the Bible which you may be reading.  Many of you, reading from more recent translations of the Bible, will observe a footnote which reads something like this: “Some manuscripts insert without cause.”

ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει,[3] is to be compared to ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ εἰκη̂ ἔνοχος ἔσται τῇ κρίσει,[4] which reveals that the word εικη has been either added or omitted, depending upon your understanding of Biblical criticism.  Eijkh` is an adverb, signifying without cause, rashly, or without heed.  The adverb occurs in the vast majority of ancient texts, beginning to be seen especially in those texts appearing around 200 a.d.  It is only in a few manuscripts, admittedly strong in their claim to antiquity, that the adverb is absent.  Most contemporary scholars omit the adverb, rightly or wrongly.

The controvery over inclusion or exclusion of the adverb is by no means settled.  Bruce Metzger has this to say concerning the controversy over the words without cause.  “Although the reading with eijkh` is widespread from the second century onwards, it is much more likely that the word was added by copyists in order to soften the rigour of the precept than omitted as unnecessary.”[5]  On the whole, we can dispense with any excuse for anger, accepting that Jesus condemned all anger as unworthy of His Name.  It seems unlikely that He made an exception for our personal pique.

The Cause of Anger — You have heard that it was said to those of old, “You shall not murder; and whoever murders will be liable to judgement.”  But I say to you that everyone who is angry with his brother will be liable to judgement; whoever insults his brother will be liable to the council; and whoever says, “You fool!” will be liable to the hell of fire.

Many pastors explain these words of the Master as setting a new standard for life.  The assumption is that Jesus is providing us with instruction to replace the Old Covenant, or perhaps that He is expanding the interpretation of or application of those same commandments.  I do not believe this assessment to be correct.

One of my favourite commentators is G. Campbell Morgan.  Morgan had a most incisive manner of revealing the core issue addressed by a particular passage.  Perhaps this was because of his careful reading of what was said in a given portion of Scripture.  His comments always brought to bear the whole of the Word on the portion to which his attention was fixed.  Listen to his statement as he begins a review of Jesus’ words.

“In the giving of the laws of the Kingdom there was neither the abrogation of existing laws, nor the utterance of any which are to replace them.  In other words, Jesus lays down no rules for the government of human lives.  He rather enunciates principles and communicates a life, which life in itself is at once pattern and power, a revelation of purpose, and a dynamic for the realisation therefore.  No soul living in His Kingdom is governed by anything external to himself or to herself.  We are not governed by a law of carnal ordinances; we are not governed by anything which Jesus said from without; we are governed by the living Christ Who dwells within, and interprets His will to us by the Holy Spirit.”[6]

Jesus begins by quoting the sixth commandment from Exodus 20, but He reveals that the intent of that commandment embraces Leviticus 19:17, 18.  You shall not hate your brother in your heart, but you shall reason frankly with your neighbour, lest you incur sin because of him.  You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbour as yourself: I am the Lord.

The great British Pastor, Charles Spurgeon, provides commentary on this issue.  “The first part of the saying which our Lord quoted was divine; but it had been dragged down to a low level by the addition about the human court, and the murderer’s liability to appear there…  To narrow a command is measurably to annul it.  We may not do this even with antiquity for our warrant.  Better the whole truth newly stated than an old falsehood in ancient language.”[7]

Quoting again from Charles Haddon Spurgeon, the issue is stated in this manner.  “Our Lord and King restores the law of God to its true force and warns us that it denounces not only the overt act of killing, but every thought, feeling, and word which would tend to injure a brother, or annihilate him by contempt.”[8]

Craig Keener makes the identical point when he writes the following words.  “Not only the outward act of murder, but also the inward choice of anger than generates such acts violates the spirit of God’s law against murder.”[9]

Similarly, the footnote accompanying this verse in the Baptist Study Edition of the New King James Bible notes the same points.  “Jesus intends to show that behind the overt act of murder is the disposition to anger, hostility, or contempt.  Thus, although attitudes may not be tried in court, they are as dangerous as the overt acts of wrong for which one is fined in court or for which one stands in danger of hell fire, unless one experiences God’s forgiveness in Christ.”[10]

As stated in a previous message, anger is murder.  I did not make this up.  This is the clear teaching of the Word of God.  Weigh John’s pointed statement on this subject.  Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him [1 John 3:15].  This is a most serious admonition concerning a particular sin which is tolerated and justified by far too many who name the Name of Christ the Lord.

Underscore this disturbing truth in your heart so that you never again permit yourself to nurse anger toward another.  Especially avoid anger toward fellow believers.  To hold onto anger toward another is to clasp a poisonous asp to your breast and trust that it will not strike, sinking the venomous fangs into your skin.  Anger is thoroughly condemned by our Lord.  Bear in mind that we are speaking of that noxious anger which seeks malice toward another.  Let each of us who name the Name of Christ the Lord determine that we will not harbour in our hearts bitterness, rage, nor malice.  Let us determine not even to permit irritation to continue unchecked.  Especially must we determine that we will not permit anger toward a fellow saint to find residence in our life.

Why does a parent rage over small incidents when their children displease them?  Isn’t it because of pride?  Why does a spouse explode at her or his mate when things don’t go exactly as they might have wished?  Isn’t it because they are insecure and seek to bring the other down to their own sordid level?

We permit ourselves to excoriate our children because we know we can get away with it.  However, we need to realise that we expose ourselves as sinners with hearts full of uncleanness.  We permit ourselves to speak harshly to our spouse because we know we can get away with it.  However, we must realise that in doing so we demonstrate the failure of our own righteousness.

Would you know the cause of anger?  Our Lord addressed this precise issue at a later point during His ministry on earth.  Take careful note that in Matthew 15:18, 19 the Master forever exposed the source of anger among men.  Listen to His searching Word.  What comes out of the mouth proceeds from the heart, and this defiles a person.  For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander.

Here we are given the basis for the frightful warning given in the Word.  Anger exposes a heart which is unchanged.  The individual surrendering to anger is guilty of most heinous sin.  You cannot be a Christian and hold onto your anger.  You must deal decisively and definitely with anger when it first appears in your life.

The Consequence of Anger —I say to you that everyone who is angry with his brother will be liable to judgement; whoever insults his brother will be liable to the council; and whoever says, “You fool!” will be liable to the hell of fire.

It is vital that each of us who name the Name of Christ the Lord understands that the Master is warning that the manner of one’s life reveals the character underlying that life.  I am compelled to stress the fact that we live godly lives because we are children of the Heavenly Father.  We do not live godly lives in order to become children of the Heavenly Father.  We choose righteousness because we are righteous, not in order to become righteous.  Those who make every effort to live righteous lives soon discover that they are incapable of attaining such aspirations—except in the power of the Spirit.  Those who are born from above will find themselves rebuked by the indwelling Spirit of God whenever they attempt to give way to the flesh.  Those who can give way to sin without consequence, never knew the Saviour.

There is an obvious progression here—anger, unchecked and nurtured, leads to settled hostility, which in turn gives way to contempt.  Throughout the entire progression, we witness an undue emphasis on the “self.”  As Jesus provides the examples to illustrate the type of urgency which should seize the child of God, we can almost hear the muttering of the angry individual, “What about my rights?”  This desire for self-justice exposes an individual as having no divine foundation.  The individual who is prone to anger demonstrates that they are pretenders to righteousness.

Joseph Parker, the great London preacher of another century, wrote in a sermon on this same text the following words.  “Let us beware of these vain distinctions of ours.  A man does not kill, and therefore he claims to be a Christian!  Jesus Christ says to him, ‘That is an insufficient and untenable claim altogether.  A thousand men who never go to church can say the same thing.  You must adopt a higher tone, or you know nothing of the spirit of the Cross and the love of God.’  …We call ourselves respectable persons; so we are, with the publican’s respectability.  There is not a man here today, probably, who cannot walk up and down the thoroughfares of the city and defy the magistrate to touch him.  That is not Christianity, that is respectable paganism—that is not the religion of the sanctuary of Christ, that is ceremonialism, high paganism, outward cleanliness.  Christianity is a condition of the heart.”[11]

Plainly stated, an angry individual reveals that he or she is unsaved.  We have invented a myriad of ways to politely express our anger, but in the final analysis, anger is sin of a most heinous type.  It is the result of an individual being focused on the self.  It is permitted at the expense of Christ’s presence.  Even were we able to argue that a Christian can be angry, we cannot admit that a child of the living God can be characterised as an angry person since to do so is to deny the peace of God which attends the presence of the Spirit of God.  The fruit of the Spirit is love, joy, peace… [Galatians 5:22].  We need go no further than this.  No fruit, no root.

If an angry individual were a menace only to himself or herself, we would need go no further than to warn them against harbouring that awful sin.  We would but need to caution them that continued tolerance of an angry spirit places them in danger of the fire of hell.  However, anger is a destructive force, devastating the harmony of the community of Faith.  Anger seldom waxes and wanes without contaminating others.  Tragically, an angry individual almost inevitably drags others into the brewing battle and the entire assembly is contaminated.

For a brief moment, I want us to think of the consequence of unchecked anger on the life of the congregation.  Long years before Jesus spoke, Solomon wrote:

An angry man stirs up strife.

And a hot-tempered man abounds in transgression.

[Proverbs 29:22 nasv]

An individual prone to anger causes division, which is sin.  A hot-tempered individual lives a life marked by sin.  This is the biblical view of what we casually dismiss and excuse.  Perhaps you begin to see the wickedness of anger as you discover God’s perspective.  There is yet one other saying of the Wise Man which I wish you to consider.

As charcoal to hot embers and wood to fire,

so is a quarrelsome man for kindling strife.

[Proverbs 26:21]

As a congregation, we must not tolerate angry individuals.  Such people are not godly—they are trouble waiting to explode among the innocent, spewing deadly shrapnel to wound and destroy the heritage of God.  It is the responsibility of each Christian to deal quickly with anger, and the responsibility of the congregation to refuse anger a foothold.

There are individuals whose walk is marked by constant conflict.  They are always upset by some individual.  The teaching of the Word is that such individuals are a source of danger to the harmony of the congregation—they threaten the general health of the Body of Christ.  Mark such people and have nothing to do with them, as we are taught by the Apostle.  I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them [Romans 16:17].

The Corrective for Anger — If you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go.  First be reconciled to your brother, and then come and offer your gift.  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.  Truly, I say to you, you will never get out until you have paid the last penny.

The words, truly, I say to you, imply a more significant purpose than mere advice to God’s people.  Read this admonition together with a similar one found in Luke’s Gospel.  As you go with your accuser before the magistrate, make an effort to settle with him on the way, lest he drag you to the judge, and the judge hand you over to the officer, and the officer put you in prison.  I tell you, you will never get out until you have paid the very last penny [Luke 12:58, 59].

Truly, I say to you [verse twenty-six] translates the Greek phrase, ἀμὴν λέγω σοι.  “’Amen’ is taken from a Hebrew word related to the same root as the word for ‘truth.’  It signifies that which is confirmed, sure, true, or certain.  In the Old Testament, it is a sacred formula used for affirming the validity of a pronounced curse [see Numbers 5:22; Deuteronomy 27:15-26], for sanctioning an announcement [see 1 Kings 1:36], or in answer to a prayer or doxology [see 1 Chronicles 16:36; Psalm 41:13].  On the lips of Jesus, its use is without parallel in Jewish literature.  Usually the sayings prefixed with this formula deal with the Person and messiahship of Jesus.  ‘Amen’ guarantees the truth of the saying and affirms the unique authority in Jesus’ Person and words.”[12]

At the heart of the instruction presented is the desire for peace—peace which resides within the heart of each believer.  It is the indelible mark of God’s Holy Spirit that the child of God seeks peace.  God is identified as the God of peace [Romans 15:33; 16:20], and those who are lost have not known the way of peace [Romans 3:17].  Christ is our peace [Ephesians 2:14].  He came and preached peace to us [Ephesians 2:17].  Thus, Christians are urged to walk in a manner worthy of the calling to which [we] have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace [Ephesians 4:1-3].  The peace of God is given to guard our hearts and our minds in Christ Jesus [Philippians 4:7].  Therefore, we who are the redeemed will let the peace of Christ rule in your hearts, to which indeed you were called in one body [Colossians 3:15].

The primary offering under the Old Covenant was the Peace Offering, in which the worshipper sought peace with God.  All that we do as acts of worship seek God’s peace.  If we have no peace with our fellow believers, we cannot have peace with God.  If we are in conflict with others, we cannot enjoy peace with God.

Husbands are to live with their wives in an understanding way, showing honour to them as the weaker vessel.  The reason for this command is so that their prayers may not be hindered [1 Peter 3:7].  Husbands, live at peace with your wife so that you can worship.

Likewise, wives are to have a submissive spirit toward their own husbands, knowing that in doing so they honour Christ [cf. Ephesians 5:22-24].  Thus, preserving peace within the home, they are able to worship.  Can it be that many women never worship because they know that their husbands have something against them, but they refuse to honour God through a gracious spirit of submission?

Among the brotherhood of believers, each member of the Community of Faith is to labour to maintain the unity of the Spirit.  Too often, petty irritants have grown to open hostility and thus we fail to worship.  Even within our own congregation, I fear that some have pretended to worship instead of seeking peace with offended brothers.  Listen to the Word of God on this issue.

Put on then, as God’s chosen ones, holy and beloved, compassion, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive.  And above all these put on love, which binds everything together in perfect harmony.  And let the peace of Christ rule in your hearts, to which indeed you were called in one body.  And be thankful.  Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God [Colossians 3:12-17].

Spurgeon pointedly addressed this issue when he wrote the following words.  “The Pharisee would urge as a cover for his malice that he brought a sacrifice to make atonement; but out Lord will have forgiveness rendered to our brother first, and then the offering presented.  We ought to worship God thoughtfully.”[13]

Bringing an offering is meaningless if there is no worship, and there will be no worship without peace among those seeking to worship.  First, an individual must have peace in order to preserve peace.  I can assert without contradiction that some, who have attempted to worship here, as well as in other churches, have never known peace.  Though those individuals who argue that they want peace with others, their lives deny what their lips say.  Those who seek peace will find peace.  Those who endeavour to maintain the peace will enjoy peace.

Peace is first of all internal.  Far too many professed saints of the Most High God have deceived themselves, as they trust in rite and ritual instead of placing their faith in the Lord Christ.  Therefore, the Word of God cautions those who pretend to be followers of Christ with stern words.  “There is no peace,” says my God, “for the wicked” [Isaiah 57:21].

Listen to God’s Word.  Jesus spoke of the need for faith in Him as Saviour of the world.  Then, He said, I have said these things to you, that in me you may have peace.  In the world you will have tribulation.  But take heart; I have overcome the world [John 16:33].

Again, it is recorded that Jesus promised peace to each one who believes in Him.  Peace I leave with you; my peace I give to you.  Not as the world gives do I give to you.  Let not your hearts be troubled, neither let them be afraid [John 14:27].

Since peace is the promise of God to each believer, you will therefore understand that this is the reason God calls us to peace with one another.  Peace between fellow saints expresses the presence of the Master.  In terms of our relationship as husbands and wives, God has called us to peace [see 1 Corinthians 7:15].  In the relationship between fellow believers, God calls us to pursue what makes for peace and for mutual upbuilding [Romans 14:19].  Individually, we are to permit the peace of Christ to rule in our hearts—peace to which indeed we were called in one body [cf. Colossians 3:15].

I have focused to a great extent on the issue of keeping the peace among believers.  Jesus’ words extended far beyond that, however.  Though it is true that the mark of God’s Spirit among us is the spirit of gentle acceptance of one another, that same peaceable spirit marks us within this fallen world.  According to the Spirit of God, speaking through Jesus, the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere [cf. James 3:17].  James continues with this powerful affirmation.  A harvest of righteousness is sown in peace by those who make peace [James 3:18]. 

One final time, I must quote Spurgeon who sagely addresses this issue of conflict between “rights” and “responsibility.”  “Better lose your rights than get into the hands of those who will only fleece you in the name of justice, and hold you fast so long as semblance of a demand can stand against you, or another penny can be extracted from you.  In a country where “justice” meant robbery, it was wisdom to be robbed, and to make no complaint.  Even in our own country, a lean settlement is better than a fat lawsuit.  Many go into the court to get wool, but come out closely shorn.”[14]

Peter cautions each of us who name the Name of Christ to seek peace.

Whoever desires to love life

and see good days,

let him keep his tongue from evil

and his lips from speaking deceit;

let him turn away from evil and do good;

let him seek peace and pursue it.

For the eyes of the Lord are on the righteous,

and his ears are open to their prayer.

But the face of the Lord is against those who do evil.

[1 Peter 3:10]

The message is a call to the people of God to seek peace with one another, even as they seek to live at peace with those of this dying world.  Instead of exalting individual “rights” over the cause of Christ, let each of us determine that we will honour Christ by refusing to rage against one another.  If, instead, you are exposed as an angry individual, know that it reveals that you are full of pride, that you are arrogant, that you have seated yourself at the centre of your universe.  Christ cannot reign where the “self” is still on the throne.  Those who have submitted to Him as Lord, must live as those whose hearts are under the reign of the Prince of Peace.

I leave you with one last quote on this subject of anger from Dr. Warren Wiersbe.  “Anger is such a foolish thing.  It makes us destroyers instead of builders.  It robs us of freedom and makes us prisoners.  To hate someone is to commit murder in our hearts.”[15]  In this light, perhaps it would be beneficial to recall the words of John in his first letter.  Everyone who hates his brother is a murderer [1 John 3:15].

Are you in control of your temper?  If not, why not?  Is it because you have yet to submit to Christ as Lord?  If that is the case, I urge you to submit your life to Him and receive the new life which He alone is able to give.

If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.  For with the heart one believes and is justified, and with the mouth one confesses and is saved.  For the Scripture says, “Everyone who believes in him will not be put to shame.”  For there is no distinction between Jew and Greek; the same Lord is Lord of all, bestowing his riches on all who call on him.  For “everyone who calls on the name of the Lord will be saved” [Romans 10:9-13].

Amen.

Ephesians 4:26, 27

ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει,[16] is to be compared to ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ εἰκη̂ ἔνοχος ἔσται τῇ κρίσει,[17] which reveals that the word εικη has been either added or omitted, depending upon your understanding of Biblical criticism.  Eijkh` is an adverb, signifying without cause, rashly, or without heed.  The adverb occurs in the vast majority of ancient texts, beginning to be seen especially in those texts appearing around 200 a.d.  It is only in a few manuscripts, admittedly strong in their claim to antiquity, that the adverb is absent.  Most contemporary scholars omit the adverb, rightly or wrongly.

The controvery over inclusion or exclusion of the adverb is by no means settled.  Bruce Metzger has this to say concerning the controversy over the words without cause.  “Although the reading with eijkh` is widespread from the second century onwards, it is much more likely that the word was added by copyists in order to soften the rigour of the precept than omitted as unnecessary.”[18]

The Cause of Anger

“In the giving of the laws of the Kingdom there was neither the abrogation of existing laws, nor the utterance of any which are to replace them.  In other words, Jesus lays down no rules for the government of human lives.  He rather enunciates principles and communicates a life, which life in itself is at once pattern and power, a revelation of purpose, and a dynamic for the realisation therefore.  No soul living in His Kingdom is governed by anything external to himself or to herself.  We are not governed by a law of carnal ordinances; we are not governed by anything which Jesus said from without; we are governed by the living Christ Who dwells within, and interprets His will to us by the Holy Spirit.”[19]

Leviticus 19:17, 18

The great British Pastor, Charles Spurgeon, provides commentary on this issue.  “The first part of the saying which our Lord quoted was divine; but it had been dragged down to a low level by the addition about the human court, and the murderer’s liability to appear there…  To narrow a command is measurably to annul it.  We may not do this even with antiquity for our warrant.  Better the whole truth newly stated than an old falsehood in ancient language.”[20]

Quoting again from Charles Haddon Spurgeon, the issue is stated in this manner.  “Our Lord and King restores the law of God to its true force and warns us that it denounces not only the overt act of killing, but every thought, feeling, and word which would tend to injure a brother, or annihilate him by contempt.”[21]

Craig Keener makes the identical point when he writes the following words.  “Not only the outward act of murder, but also the inward choice of anger than generates such acts violates the spirit of God’s law against murder.”[22]

Similarly, the footnote accompanying this verse in the Baptist Study Edition of the New King James Bible notes the same points.  “Jesus intends to show that behind the overt act of murder is the disposition to anger, hostility, or contempt.  Thus, although attitudes may not be tried in court, they are as dangerous as the overt acts of wrong for which one is fined in court or for which one stands in danger of hell fire, unless one experiences God’s forgiveness in Christ.”[23]

1 John 3:15

Matthew 15:18, 19

The Consequence of Anger

Joseph Parker, the great London preacher of another century, wrote in a sermon on this same text the following words.  “Let us beware of these vain distinctions of ours.  A man does not kill, and therefore he claims to be a Christian!  Jesus Christ says to him, ‘That is an insufficient and untenable claim altogether.  A thousand men who never go to church can say the same thing.  You must adopt a higher tone, or you know nothing of the spirit of the Cross and the love of God.’  …We call ourselves respectable persons; so we are, with the publican’s respectability.  There is not a man here today, probably, who cannot walk up and down the thoroughfares of the city and defy the magistrate to touch him.  That is not Christianity, that is respectable paganism—that is not the religion of the sanctuary of Christ, that is ceremonialism, high paganism, outward cleanliness.  Christianity is a condition of the heart.”[24]

Galatians 5:22

Proverbs 29:22

Proverbs 26:21

Romans 16:17

The Corrective for Anger

Luke 12:58, 59

Truly, I say to you [verse twenty-six] translates the Greek phrase, ἀμὴν λέγω σοι.  “’Amen’ is taken from a Hebrew word related to the same root as the word for ‘truth.’  It signifies that which is confirmed, sure, true, or certain.  In the Old Testament, it is a sacred formula used for affirming the validity of a pronounced curse [see Numbers 5:22; Deuteronomy 27:15-26], for sanctioning an announcement [see 1 Kings 1:36], or in answer to a prayer or doxology [see 1 Chronicles 16:36; Psalm 41:13].  On the lips of Jesus, its use is without parallel in Jewish literature.  Usually the sayings prefixed with this formula deal with the Person and messiahship of Jesus.  ‘Amen’ guarantees the truth of the saying and affirms the unique authority in Jesus’ Person and words.”[25]

At the heart of the instruction presented is the desire for peace—peace which resides within the heart of each believer.  It is the indelible mark of God’s Holy Spirit that the child of God seeks peace.  God is identified as the God of peace [Romans 15:33; 16:20], and those who are lost have not known the way of peace [Romans 3:17].  Christ is our peace [Ephesians 2:14].  He came and preached peace to us [Ephesians 2:17].  Thus, Christians are urged to walk in a manner worthy of the calling to which [we] have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace [Ephesians 4:1-3].  The peace of God is given to guard our hearts and our minds in Christ Jesus [Philippians 4:7].  Therefore, we who are the redeemed will let the peace of Christ rule in your hearts, to which indeed you were called in one body [Colossians 3:15].

1 Peter 3:7

Ephesians 5:22-24

Colossians 3:12-17

Spurgeon pointedly addressed this issue when he wrote the following words.  “The Pharisee would urge as a cover for his malice that he brought a sacrifice to make atonement; but out Lord will have forgiveness rendered to our brother first, and then the offering presented.  We ought to worship God thoughtfully.”[26]

Isaiah 57:21

John 16:33

John 14:27

Since peace is the promise of God to each believer, you will therefore understand that this is the reason God calls us to peace with one another.  Peace between fellow saints expresses the presence of the Master.  In terms of our relationship as husbands and wives, God has called us to peace [see 1 Corinthians 7:15].  In the relationship between fellow believers, God calls us to pursue what makes for peace and for mutual upbuilding [Romans 14:19].  Individually, we are to permit the peace of Christ to rule in our hearts—peace to which indeed we were called in one body [cf. Colossians 3:15].

James 3:17, 18

One final time, I must quote Spurgeon who sagely addresses this issue of conflict between “rights” and “responsibility.”  “Better lose your rights than get into the hands of those who will only fleece you in the name of justice, and hold you fast so long as semblance of a demand can stand against you, or another penny can be extracted from you.  In a country where “justice” meant robbery, it was wisdom to be robbed, and to make no complaint.  Even in our own country, a lean settlement is better than a fat lawsuit.  Many go into the court to get wool, but come out closely shorn.”[27]

1 Peter 3:10

I leave you with one last quote on this subject of anger from Dr. Warren Wiersbe.  “Anger is such a foolish thing.  It makes us destroyers instead of builders.  It robs us of freedom and makes us prisoners.  To hate someone is to commit murder in our hearts.”[28]  In this light, perhaps it would be beneficial to recall the words of John in his first letter.  Everyone who hates his brother is a murderer [1 John 3:15].

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[1] Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version Ó 2001 by Crossway Bibles, a division of Good News Publishers.  Used by permission.  All rights reserved.

[2] Warren W. Wiersbe, The Bible Exposition Commentary, Volume 1 (Victor Books, Wheaton, IL 1989) 23

[3] Barbara Aland, Kurt Aland, Matthew Black et al., The Greek New Testament, 4th ed., (United Bible Societies, Federal Republic of Germany, 1993, c1979)

[4] William G. Pierpont, and Maurice A. Robinson. The New Testament in the Original Greek : According to the Byzantine/Majority Textform (The Original Word Publishers, Roswell, GA, 1995, c1991)

[5] Bruce M. Metzger, A Textual Commentary on the Greek New Testament (United Bible Societies, New York, NY 1975) 13

[6] G. Campbell Morgan, The Gospel According to Matthew (Marshall, Morgan & Scott, London, UK 1976) 53-4

[7] Charles Haddon Spurgeon, The King Has Come (Fleming H. Revell Company, Old Tappan, NJ 1987) 55

[8] Spurgeon, op. cit., 56

[9] Craig S. Keener, The IVP Bible Background Commentary: New Testament (InterVarsity Press, Downers Grove, IL 1993) 58

[10] W. A. Criswell (ed.), The Holy Bible, Baptist Study Edition (Thomas Nelson, Inc., Nashville, TN 1982, 1991) footnote to Matthew 5:22

[11] Joseph Parker, Studies in Matthew, Chapters 1-7: The Inner Life of Christ (AMG Publishers, Chattanooga, TN 1998) 146

[12] Criswell, op. cit., note on Matthew 5:26

[13] Spurgeon., op. cit., 56

[14] Spurgeon., op. cit., 57

[15] Wiersbe, op. cit.

[16] Barbara Aland, Kurt Aland, Matthew Black et al., The Greek New Testament, 4th ed., (United Bible Societies, Federal Republic of Germany, 1993, c1979)

[17] William G. Pierpont, and Maurice A. Robinson. The New Testament in the Original Greek : According to the Byzantine/Majority Textform (The Original Word Publishers, Roswell, GA, 1995, c1991)

[18] Bruce M. Metzger, A Textual Commentary on the Greek New Testament (United Bible Societies, New York, NY 1975) 13

[19] G. Campbell Morgan, The Gospel According to Matthew (Marshall, Morgan & Scott, London, UK 1976) 53-4

[20] Charles Haddon Spurgeon, The King Has Come (Fleming H. Revell Company, Old Tappan, NJ 1987) 55

[21] Spurgeon, op. cit., 56

[22] Craig S. Keener, The IVP Bible Background Commentary: New Testament (InterVarsity Press, Downers Grove, IL 1993) 58

[23] W. A. Criswell (ed.), The Holy Bible, Baptist Study Edition (Thomas Nelson, Inc., Nashville, TN 1982, 1991) footnote to Matthew 5:22

[24] Joseph Parker, Studies in Matthew, Chapters 1-7: The Inner Life of Christ (AMG Publishers, Chattanooga, TN 1998) 146

[25] Criswell, op. cit., note on Matthew 5:26

[26] Spurgeon., op. cit., 56

[27] Spurgeon., op. cit., 57

[28] Wiersbe, op. cit.