Chap. 7:14-23
40.—God's Kingdom Not Eating and Drinking
The use of the word “thoughts” (διαλογισμοί) to express inward cogitations is illustrated in the following passages, in which the same Greek word occurs, though it is not always translated “thoughts.” (1) Mary “cast in her mind” what manner of salutation that made by the angel was (Lu. 1:29). (2) The people “mused” in their hearts whether John the Baptist was the Messiah or not (Lu. 15). (3) Jesus said to the disciples when He appeared in their midst, Why do thoughts arise in your hearts? (Lu. 24:38).
When the chief priests asked Jesus concerning the baptism of John, they “reasoned” with themselves, saying, If we shall say, From heaven: he will say unto us, Why then did ye not believe on him ? But if ye shall say, Of men; we fear the people, for all hold Jesus as a prophet (Matthew 21:25, 2625The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? 26But if we shall say, Of men; we fear the people; for all hold John as a prophet. (Matthew 21:25‑26)). (5) The rich man whose crops were plentiful elaborated his plans for future ease after he had “thought within himself” (Lu. 12:17).
Evil deeds.-There now follows after the mention of “evil thoughts” a brief catalog of sins, springing out of the evil heart of man, enumerated by the Lord to His disciples on this occasion. Comparing the first two Gospels, seven evils are named by Matthew (15:19) and twelve by Mark. The agreements and differences in the two lists are as follows—
(1) Six are mentioned by both Evangelists, viz., adulteries, fornications, murders, thefts, wickednesses, blasphemy.
(2) One by Matthew only, viz., false witness.
(3) Six by Mark only, viz., covetousness, deceit, lasciviousness, an evil eye, pride, foolishness.
(1) The six sins recorded by both Matthew and Mark are the grosser forms of man's evil doings, and, with the exception of blasphemy, which is Godward as well as manward, they relate to the ways in which man does hurt to his neighbor. In the variety of action here specified man shows his habitual breach of the second table of the law, the provisions of which are mainly manward (Matthew 22:3939And the second is like unto it, Thou shalt love thy neighbor as thyself. (Matthew 22:39); Mark 12:3131And the second is like, namely this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these. (Mark 12:31)). Love is the fulfilling of the law; it thinketh no evil, and no harm. Love of one's neighbor therefore secures the observance of the several prohibitions against trespassing upon his rights. The apostle Paul sums up obedience to these particular commandments in this one act. He writes thus to the church at Rome: “For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet; and if there be any other commandment it is summed up in this word, namely, Thou shalt love thy neighbor as thyself” (Romans 13:99For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself. (Romans 13:9)). This is the “royal law,” which if we fulfill, we shall do well (James 2:88If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well: (James 2:8)).
This commandment is “good” (Romans 7:1212Wherefore the law is holy, and the commandment holy, and just, and good. (Romans 7:12)), but the will of man is opposed to obeying it. The mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can be (Romans 8:77Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. (Romans 8:7)). The inward impulse is to infringe its precepts, and this unruly disposition results in a succession of overt acts of a gravely criminal nature, such as are here specified for condemnation. This disobedient nature is characteristic of all the sons of Adam, who in consequence are in absolute contrast with God's Righteous One of whom it was prophetically written, “The law of his God is in his heart: none of his steps shall slide” (Psalm 37:3131The law of his God is in his heart; none of his steps shall slide. (Psalm 37:31)).
(2) False witness.-This form of sin is named by Matthew only, and while it is at all times prevalent among all men, it is specially characteristic of the Jews as a nation. A man or a nation may become false as to witness (1) for God, or (2) in the mutual responsibilities among men. Thus (1) Israel was as a nation selected to become the depositary of the truth of Jehovah's Godhead and of Jehovah's law, and to testify to these great truths among other nations who were idolaters. “Ye are my witnesses, saith the LORD, that I am God” (Isaiah 43:10, 12; 46:810Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. (Isaiah 43:10)
12I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. (Isaiah 43:12)
8Remember this, and show yourselves men: bring it again to mind, O ye transgressors. (Isaiah 46:8)). In this trust however, they notoriously proved themselves false witnesses, for they openly worshipped idols in imitation of neighboring nations, and dishonored the law. In the points of Israel's failure as a witness for the truth, because of their evil heart of unbelief, their Messiah was perfect throughout; and when the righteous government of an evil world is to be undertaken, He is introduced for the purpose, and one of His titles which express His competency is that of the Faithful and True Witness (Revelation 1:5; 3:145And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, (Revelation 1:5)
14And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; (Revelation 3:14)).
Untrue testimony by one man against another (2) is also pernicious. The law of Sinai expressly forbade the Israelite to bear false witness against his neighbor (Ex. 20:1616Thou shalt not bear false witness against thy neighbor. (Exodus 20:16)), and it was written that a false witness should not go unpunished,(Proverbs 19:5, 95A false witness shall not be unpunished, and he that speaketh lies shall not escape. (Proverbs 19:5)
9A false witness shall not be unpunished, and he that speaketh lies shall perish. (Proverbs 19:9)), but should perish (Proverbs 21:2828A false witness shall perish: but the man that heareth speaketh constantly. (Proverbs 21:28)). He was a menace to the nation, and is figuratively described as “a maul and a sword and a sharp arrow” (Proverbs 25:1818A man that beareth false witness against his neighbor is a maul, and a sword, and a sharp arrow. (Proverbs 25:18)), for lying testimony bore down its victim by sheer force, and cut asunder the very vitals, and wounded even from afar.
Moreover, as a nation, Israel was specially guilty of false witness against the Messiah. This sin was foreshadowed by the Spirit of Christ in the prophets: “False witnesses are risen up against me, and such as breathe out cruelty": “they laid to my charge things that I knew not” (Psalm 27:12; 35:1112Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty. (Psalm 27:12)
11False witnesses did rise up; they laid to my charge things that I knew not. (Psalm 35:11)). And so it came about when in the fullness of time the Anointed One presented Himself to the chosen people, not the rabble, but the religious chiefs of the Jews sought to find false witness against Jesus to put Him to death, themselves breaking in this respect the law they were set to administer (Ex. 23:11Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness. (Exodus 23:1)); as we read, “Now the chief priests and the whole council sought false witness against Jesus that they might put him to death: and they found it not, though many false witnesses came. But afterwards came two and said, This man said, I am able to destroy the temple of God and to build it in three days” (Matthew 26:59-6159Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; 60But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61And said, This fellow said, I am able to destroy the temple of God, and to build it in three days. (Matthew 26:59‑61); Mark 14:5656For many bare false witness against him, but their witness agreed not together. (Mark 14:56)).
On this false evidence, the Lord was condemned to death by the Sanhedrin. Taken next to Pilate, the chief priests themselves bore equally lying witness against Jesus before the Roman governor in order to secure His crucifixion (Lu. 23:2). This sin against judicial equity lies even now upon the nation, and upon them will yet come the just retribution of God. Under the law it was enacted that if a man “be a false witness and hath testified falsely against his brother, then shall ye do unto him, as he had thought to do unto his brother” (Deuteronomy 19:15-1915One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. 16If a false witness rise up against any man to testify against him that which is wrong; 17Then both the men, between whom the controversy is, shall stand before the Lord, before the priests and the judges, which shall be in those days; 18And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother; 19Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you. (Deuteronomy 19:15‑19)). And if false witness against a man's neighbor was regarded with such gravity, of how much greater guilt was it to deny the Holy and the Just One? As Jesus was betrayed into the hands of the Gentiles, so Israel is trodden down of the nations until their times be fulfilled.
(3) Sins named by Mark only.-These six offenses—covetousness, deceit, lasciviousness, an evil eye, pride, foolishness—are intimately associated with the inward workings of man's heart. If the others previously named may be described as the lusts of the flesh, these are the desires of the mind (Ephesians 2:33Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. (Ephesians 2:3)); if they illustrated the filthiness of the flesh, these show the filthiness of the spirit (2 Cor. 7:11Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (2 Corinthians 7:1)). These inward propensities are the dead bones, the uncleanness of the hypocrisy and iniquity within the whited sepulchers, of which the Lord spoke in another place (Matthew 23:27, 2827Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. 28Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. (Matthew 23:27‑28)).
Covetousness.-This is the selfish greed within a man's heart which desires to appropriate other things than those God has given him and are therefore his legitimate possession. The Gentiles fell into this snare no less than the Jews (Romans 1:2929Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, (Romans 1:29)). The covetous man is called an idolater (Ephesians 5:55For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. (Ephesians 5:5); Colossians 3:55Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: (Colossians 3:5)), for he sets up another god within himself whom he serves with his whole heart. Hence the apostle John exhorted the followers of Christ, “Little children, keep yourselves from idols” (1 John 5:2121Little children, keep yourselves from idols. Amen. (1 John 5:21))
Deceit.—This word is often translated “guile” in the New Testament, and is expressive of cunning, of craftiness, of plotting to deceive, while it is usually associated with a person's words. There was no guile found in the mouth of Christ (1 Pet. 2:2222Who did no sin, neither was guile found in his mouth: (1 Peter 2:22)), nor will guile be in the mouth of the future Jewish remnant who follow the Lamb (Revelation 14:55And in their mouth was found no guile: for they are without fault before the throne of God. (Revelation 14:5)), of whom Nathanael was a figure (John 1:4747Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! (John 1:47)). But it was by guile that the Jewish council sought to arrest Jesus and put Him to death (Matthew 26:44And consulted that they might take Jesus by subtilty, and kill him. (Matthew 26:4); Mark 14:11After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death. (Mark 14:1)). Elymas the sorcerer was full of it, for it was part of his nefarious stock-in-trade (Acts 13:1010And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? (Acts 13:10)). While it is declared of Jew and Gentile alike that “with their tongues they have used deceit [guile]” (Romans 3:1313Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: (Romans 3:13)), the apostle Peter quotes the Psalmist who says, “He that would love life and see good days, let him refrain his tongue from evil, and his lips that they speak no guile” (Psalm 34:1313Keep thy tongue from evil, and thy lips from speaking guile. (Psalm 34:13); 1 Pet. 3:1010For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: (1 Peter 3:10)).
Lasciviousness.-The indulgence of impure subjects in the imagination promotes the performance of corresponding acts of impurity.
An evil eye.-The eye is the principal organ whereby impressions from without are received by us. And an “evil eye” would seem to be one habituated to seek out and dwell upon unworthy and noxious objects. The epithet, “evil” is πονηρός (malignant), and not merely κακὀς (defiled, corrupt). The same term is applied to Satan as the principal agent in the infliction of harm upon man. He is called the Evil one (Matthew 6; 13: John 2:13, 1413And the Jews' passover was at hand, and Jesus went up to Jerusalem, 14And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: (John 2:13‑14)).
The eye, therefore, is a main thoroughfare to and from the heart. Through the eye sinful lusts are awakened and put into exercise, so that as the Lord taught on another occasion, “If thine eye be evil, thy whole body shall be full of darkness” (Matthew 6:2323But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! (Matthew 6:23)).
In the Scriptures, the evil eye is frequently regarded as a close companion of covetousness and selfishness and envious jealousy. The sufferings of others are disregarded by the evil eye if personal gain is thereby secured. Jehovah warned the people of Israel against having an evil eye towards a poor brother in need and withholding due succor from him (Deuteronomy 15:7-9; 28:54, 557If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: 8But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. 9Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee. (Deuteronomy 15:7‑9)
54So that the man that is tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave: 55So that he will not give to any of them of the flesh of his children whom he shall eat: because he hath nothing left him in the siege, and in the straitness, wherewith thine enemies shall distress thee in all thy gates. (Deuteronomy 28:54‑55)). Men were counseled to avoid stinginess of spirit and to cultivate the bountiful eye which gives liberally to the needy (Proverbs 22:99He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor. (Proverbs 22:9)). The eye is never satisfied with riches, and the man, hasting to be rich and having an evil eye, is warned that poverty shall come upon him (Proverbs 28:2222He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him. (Proverbs 28:22); Ecc. 4:8).
King Saul is a personal example, for he was filled with jealous hatred against David because the daughters of Israel praised the slayer of Goliath more than they praised himself, and he “eyed David from that day forward” (1 Samuel 18:99And Saul eyed David from that day and forward. (1 Samuel 18:9)). A similar spirit of envy against others who appear to have been better favored than themselves was displayed by the laborers who murmured against their fellow-workers who having been hired only at the eleventh hour received as much as those who entered the vine-yard at the beginning of the day. “Is thine eye evil,” said the householder to one of the grumblers, “because I am good?” (Matthew 20:1515Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? (Matthew 20:15)).
Another and somewhat different example of the evil use of the eye is recorded in the history of the crucifixion of our Lord. This is an instance, not so much of envy and jealousy, as of a morbid interest, if not a pleasurable satisfaction in viewing the sufferings of another. We read that while the rulers derided and the soldiers mocked the Savior on the cross, the “people stood beholding” (Lu. 23:35). To the multitude the occasion was as a public show. They had come to, Golgotha for a holiday spectacle.
Many eyes saw the Holy Sufferer on the cross, as many will see Him on the clouds of glory. By-and-by they will see Him with guilty fear and trembling, as of old they beheld Him in callous indifference. Then their vulgar gaze gave an added pain to the sensitive spirit of the Christ, as we learn from the plaint of the prophetic Spirit of the Messiah recorded in the Psalm — “All they that see me laugh me to scorn"; “They look and stare upon me” (Psalm 22:77All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, (Psalm 22:7)).
Pride.-There are several words so translated in the Greek Testament. The one used here (ὑπερηφανία) conveys the sense of a spirit of self-exaltation in a man coupled with the disparagement of others. The Pharisees who trusted in themselves that they were righteous and despised others (Luke 18:99And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: (Luke 18:9)) are flagrant examples, but the Gentiles are not free from guilt in this respect any more than the Jews (Romans 1:3030Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, (Romans 1:30)). This arrogance displays itself in boastful words and vainglorious deeds, but its origin is within the heart, as is shown by that sentence from the Magnificat: “He scattered the proud in the imagination of their heart” (Luke 1:5151He hath showed strength with his arm; he hath scattered the proud in the imagination of their hearts. (Luke 1:51)). This particular form of haughtiness is obnoxious to God and amenable to His summary judgment, for both James and Peter write that “God resisteth the proud, and giveth grace to the humble” (Jas. 4:66But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. (James 4:6); 1 Pet. 5:55Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. (1 Peter 5:5)).
The root idea of the word is that of lifting up oneself to show oneself off above one's fellows, a personal puffing up which brings into the condemnation of the devil (1 Timothy 3:66Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. (1 Timothy 3:6)). The full development of this sin of unmitigated arrogance in man was not seen in the Pharisee, but will be fully displayed in the coming “man of sin,” the son of perdition, who “opposeth and exalteth himself” exceedingly against everyone that is called god, or object of veneration: so that he sitteth down in the temple of God, showing himself that he is God (2 Thessalonians 4). That great personage having exalted himself to heaven in the folly of pride, will be brought down to hell in swift abasement by the epiphany of the coming in glory of Him who humbled Himself to death, even the death of the cross (2 Thessalonians 2:88And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: (2 Thessalonians 2:8)).
Foolishness.-Folly or lack of sense closes the catalog here given of the foul emanations of man's evil heart. It does not follow, as some have thought, from its position on the list that foolishness is the most serious sin' of all, as if the list was arranged to express degrees of gravity. Neither, on the other hand, is foolishness negligible in importance, so that it may be passed over without concern.
Foolishness seems to be that gross form of stupidity which excludes God from the regulation of the life. In the words of the Psalmist, “The fool hath said in his heart, No God” (Psalm 14:11<<To the chief Musician, A Psalm of David.>> The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. (Psalm 14:1)). Though the natural heart is the seat of uncontrollable passions which impel the whole man into courses of vile action, the senseless refuse that divine help and guidance which alone can enable them to live lives of purity and obedience. Can there be greater folly than this? Foolishness is placed last in the list, says one writer, because it renders all the others incurable.
This foolishness arising from man's own nature is defiled and defiling, in contrast with that wisdom that comes down from above and is “first pure” (James 3:1717But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. (James 3:17)). Counsel and instruction are to be had of God for the seeking, but the natural man willfully disregards them. This is his foolishness. He allows himself to be carried away by the violence of his sinful desires, and ignores the mercy and grace of God which would lift him above himself into the plane of light, life and holiness. Such is his foolishness.
PURE IN HEART
“All these things proceed from within and defile the man,” were the Lord's concluding words to the disciples here. How futile therefore was it for the Pharisees to contend for the ceremonial washing of the hands and the person, forgetful of that inward defilement which is moral and from the heart, and cannot be cleansed by the washing of water. The Lord's teaching with regard to the kingdom of the heavens was opposed to this, for He said, “Blessed are the pure in heart; for they shall see God” (Matthew 5:88Blessed are the pure in heart: for they shall see God. (Matthew 5:8)).
And the Jews should have known how this essential purification of heart could be effected. Ezekiel had declared that the cleansing of the nation was Jehovah's work and promise: “And I will sprinkle clean water upon you and ye shall be clean: from all your filthiness and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you” (Ezek. 36:25, 2625Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. 26A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. (Ezekiel 36:25‑26)). The water is a figure of the word of God, as the Lord Himself shows, referring to the effect of His own word upon the disciples who received it by faith. He said, “Already ye are clean through the word which I have spoken unto you” (John 15:33Now ye are clean through the word which I have spoken unto you. (John 15:3)).
But the ritualistic practices of the Pharisees in this respect were vain and delusive as the Lord taught, yet in spite of that teaching, and heedless of His warning, some in the early church fell into the snare of relying upon human ordinances for purification. Against such Titus was warned: “Not giving heed to Jewish fables and commandments of men who turn away from the truth. To the pure all things are pure; but to them that are defiled and unbelieving, nothing is pure; but both their mind and their conscience is defiled” (Titus 1:14, 1514Not giving heed to Jewish fables, and commandments of men, that turn from the truth. 15Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. (Titus 1:14‑15)). According to the “proverb of the ancients,” quoted by David to Saul, “Out of the wicked cometh forth wickedness” (1 Samuel 24:1313As saith the proverb of the ancients, Wickedness proceedeth from the wicked: but mine hand shall not be upon thee. (1 Samuel 24:13)).
Religious lustrations are highly esteemed among men, but not seldom they are an abomination to God in their vanity and hypocrisy. James writes “Pure religion and undefiled before God and our Father is this, to visit the fatherless and widows in their affliction and to keep himself unspotted from the world” (James 1:2727Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. (James 1:27)).
W. J. H.
(Continued from page 310) (To be continued)