“Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets” (Matthew 7:12, NKJV).
Kingdom citizens are the Father’s children who receive “good things” from His hand in answer to our childlike prayers (Matt. 7:7-11). Whether we are falsely judged or suffer any other ill-treatment, God’s children do not “return evil for evil or reviling for reviling, but on the contrary, blessing” (1 Pet. 3:9). The Law and the Prophets taught Israel to “love your neighbor as yourself” (Lev. 19:18; Isa. 1:21-23). Solomon’s proverb reminded them (and us) not to deal with others out of vengeance or to “settle the score.” He wrote, “Do not say, ‘I will do to him just as he has done to me; I will render to the man according to his work’” (Prov. 24:29). This “Golden Rule” urges every disciple of Jesus to look inward before acting outwardly. Our words and treatment of others should reflect how we want others to treat us. For example, our judgments will be righteous, not hypocritical (Matt. 7:1-5). We will love our enemies and pray for those who persecute us for our faith (Matt. 5:43-48). We will turn the other cheek and not retaliate (Matt. 5:38-42). We will recall our Father treats us with all kindness, mercy, and love. And in turn, we will reflect the nature of our Father by giving “good things” to others (Matt. 7:11-12).
“Therefore you shall be perfect, just as your Father in heaven is perfect” (Matthew 5:48, NKJV).
Jesus came to fulfill the Law and the Prophets, which included preaching the gospel of the kingdom (of which His sermon on the mount is typical, Matt. 5:17-19; 4:23; 5:1). In Matthew 5:20-48, He contrasted the righteousness of the kingdom of heaven with the righteousness of the scribes and Pharisees. Jesus did far more than just teaching Jews how to be faithful Jews. He taught Jews (and subsequently, Gentiles, Matt. 28:18-20) how to be “perfect” (complete) as citizens of the kingdom, His church. Today’s verse speaks explicitly to the nature of our love toward others, whether friend and foe (Matt. 5:43-47). In the Scriptures, the word “perfect” (teleios) means “complete (in various applications of labor, growth, mental and moral character, etc.)” (G5046). The Father is complete in every respect, including His love (Matt. 5:45). He is the ultimate example for His children’s character and conduct. Would you please notice we must choose to “be perfect” like the Father? Jesus calls us to willingly choose to be like the Father in word and deed toward (1) Our brother (Matt. 5:21-26), (2) Lust (Matt. 5:27-30), (3) One’s spouse (Matt. 5:31-32), (4) Our integrity (Matt. 5:33-37), (5) Retaliation (Matt. 5:38-42), and (6) Our love of others (Matt. 5:43-47). May we devote ourselves daily to this worthy endeavor.
2 And when John had heard in prison about the works of Christ, he sent two of his disciples 3 and said to Him, “Are You the Coming One, or do we look for another?” 4 Jesus answered and said to them, “Go and tell John the things which you hear and see: 5 The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them. 6 And blessed is he who is not offended because of Me” (Matthew 11:2–6, NKJV).
A necessary inference is an unavoidable, inescapable conclusion drawn from the information given. It is not merely a reasonable inference or a conclusion that may appear so (John 21:21-23; 7:24). It is the only legitimate conclusion the information given will allow. Notice in today’s passage the things Jesus said and did were (and still are) sufficient evidence for John and his followers to draw the necessary conclusion that He is the Christ. Instead of answering, “Yes, I am the Christ,” Jesus directed John’s disciples to His words and works as evidence from which they should conclude that the Father sent Him (John 5:36). The prophets had foretold of the works He did (Isa. 35:5-7; 61:1-2). Yes, He is the Coming One. Necessary inferences from the testimony of God’s word build our faith and direct our conduct. To suggest they are an artificial approach to understanding the Scriptures denies Christ who used them to establish faith in Himself as the Son of God.
10 There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, 11 or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. 12 For all who do these things are an abomination to the Lord, and because of these abominations the Lord your God drives them out from before you (Deuteronomy 18:10–12, NKJV).
Israel was strictly warned not to “learn to follow the abominations of those nations” they dispossessed in the land of Canaan (Deut. 18:9). These abominations included those claiming to have messages from the dead for the living. Many still listen to these purveyors of false knowledge and hope. There are crucial lessons for us here (Rom. 15:4). (1) Seeking messages from the dead was forbidden as sin. These false and futile efforts were faithless and associated with paganism and idolatry. To trust in their false messages forfeited Israel’s blamelessness before God (Deut. 18:13). (2) God spoke to Israel through His appointed prophets (Deut. 18:14-22; Heb. 1:1). The living God sent Israel His “servants the prophets” to “the law and the testimony” instead of mediums and wizards, but most refused to hear and obey Him (Jer. 7:25-26; Isa. 8:19-20). (3) Jesus Christ is the Prophet we all must listen to and obey (Deut. 18:18; Acts 3:22-23). God’s prophets to Israel were shadows of the Prophet Jesus, whose word is from the Father and contains eternal life (Heb. 1:2; John 12:49-50). Seeking messages from the dead is a dead end. The gospel message from the living Son of God gives sure comfort and solid hope now and beyond the grave (John 6:68-69).
37 Who is he who speaks and it comes to pass, when the Lord has not commanded it? 38 Is it not from the mouth of the Most High that woe and well-being proceed? 39 Why should a living man complain, a man for the punishment of his sins?” (Lamentations 3:37–39, NKJV)
Jeremiah’s Lamentations may seem an unlikely place to teach respect for God’s silence, but this passage powerfully describes the futility and falsity of speaking when the Lord has not spoken. God had brought His righteous wrath upon Jerusalem to punish her sins (Lam. 1:3-5, 8-11; 2:1-8). He announced judgment against Zion and brought it to pass at the hands of the Babylonian army. Many false prophets said Jerusalem would not fall, but its fall showed they spoke when the Lord had not commanded it (cf. Jer. 28; 2 Chron. 36:15-21). They preached a message of “peace, peace” when there was no peace, only impending doom (Jer. 6:13-15). We have no right to complain against God when He punishes our sins according to His word (v. 39). Both “woe and well-being proceed” from Him, not us. We must submit to His word humbly and faithfully. Jerusalem and Judah refused to do that, and the Lord punished them. In the New Testament, honoring the silence of the Scriptures (of God) is not going beyond what is written but instead, abiding in Christ’s doctrine (1 Cor. 4:6; 2 Jno. 9). We must follow what the Scriptures say, not speak where God has not spoken. To teach and practice things God’s word does not speak of will not have God’s approval, but is a transgression of the doctrine of Christ. Let us speak where the Bible speaks and be silent where it is silent.
3 And behold, Moses and Elijah appeared to them, talking with Him. 4 Then Peter answered and said to Jesus, “Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah.” 5 While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!” (Matthew 17:3–5, NKJV)
The Word (Christ) did not cling to the “form of God” when He became flesh (Phil. 2:5-7). That is, He emptied Himself of the glorious appearance of deity He shared with the Father “before the world was” (Jno. 17:5; Jno. 1:1, 14). Without divesting Himself of His Godhood, He took the “form of a bondservant” and became human (Phil. 2:7). His humility reached its zenith when He obediently died on the cross (Phil. 2:8). On the mountain, when Jesus was transfigured, Peter, James, and John saw a glimpse of His glory and heard the Father’s confirmation of His Sonship (Matt. 17:1-2; Lk. 9:32; 2 Pet. 1:16-17). Jesus is superior to the Law (Moses) and the prophets (Elijah). Therefore, we must hear the Son in everything He teaches (Acts 3:22-23). That means we go to His New Testament to inform and activate our faith, not to the Old Testament law and prophets (Heb. 1:1-2). We listen to the Son by hearing and accepting His apostles’ teachings (Jno. 13:20; Matt. 28:19-20). Are you listening to the Son of God?
22 Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come— 23 that the Christ would suffer, that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles. (Acts 26:22–23, NKJV)
Christ came for the whole world (Jews and Gentiles). The apostles of Jesus testified what Moses and the prophets said would occur concerning the Christ was fulfilled in Jesus. Paul takes note of some primary things Moses and the prophets said about the Christ: 1) He would suffer (read Psalm 22 and Isaiah 53). Peter said of Jesus, “For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit” (1 Pet. 3:18). 2) He would rise from the dead (read Psalm 16:8-11). The resurrection of Jesus fulfilled this psalm (Acts 2:29-31). Jesus was the first – the beginning of the resurrection of all the dead (1 Cor. 15:20-22). 3) He would proclaim light to Jews and Gentiles (read Isaiah 42:1-7; 49:6). Through His gospel, Jesus lights the way of salvation for every soul on earth (Matt. 28:19; Acts 10:34-35). God so loved the world that He gave His only begotten Son to suffer death for our sins, to be raised to exaltation for our salvation, and to light our way to eternal glory.
18 Therefore they left the house of the Lord God of their fathers, and served wooden images and idols; and wrath came upon Judah and Jerusalem because of their trespass. 19 Yet He sent prophets to them, to bring them back to the Lord; and they testified against them, but they would not listen. (2 Chronicles 24:18–19, NKJV)
At first, Joash, the king of Judah, “did what was right in the sight of the Lord” (2 Chron. 24:2). Yet later, he listened to the leaders of Judah and fell away from the Lord (2 Chron. 24:15-17). Listening to the counsel of men rather than the prophets of God, Joash and Judah turned back to idol worship. Led by the king, they even killed the prophet, Zechariah, in the court of the temple, because he rebuked their sins (2 Chron. 24:20-21; Jesus referred to this in Matt. 23:34-36). Indeed, the prophets of God were “an example of suffering and patience” (Jas. 5:10). Now, God speaks to us “by His Son” through His apostles and prophets (Heb. 1:1-2; 2 Pet. 3:1-2). The choice between listening to the will of men or to the word of God remains. Shall we join with those who cried, “Crucify Him!” and reject His word, or shall we stand with “the apostles of the Lord and Savior” who spoke Christ’s truth (2 Pet. 3:2)? Will you listen to the Lord or men? That depends on whether you want to fulfill the will of God or the devil (Jno. 8:43-44).
20 and that He may send Jesus Christ, who was preached to you before, 21 whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began. (Acts 3:20–21, NKJV)
Jesus Christ is in heaven, ruling at God’s right hand (Acts 2:32-36). While there, “the times of restoration of all things” occurs. God spoke about the “times of restoration of all things” through His prophets. Let us hear God’s definition of this restoration. Peter begins with Moses, who told of a Prophet God would raise up and to whom every soul must listen or be destroyed (Acts 3:22-23; Deut. 18:15, 18-19). Peter applied this prophecy to Jesus. Next, he points out that “all the prophets from Samuel” onward “foretold of these days,” when the Prophet came bringing restoration. Peter and his contemporaries lived in “these days” and were witnessing “the times of restoration of all things” (Acts 3:24). Thirdly, God sent His Servant Jesus to the Jews to begin the restoration of all things that He promised to their fathers (Acts 3:25). What was this blessing of restoration? It was redemption from sin (“in turning away every one of you from your iniquities,” Acts 3:26). Soon, Gentiles would be brought into this redemption, since “all the families of the earth” are blessed in Abraham’s Seed (Christ) (Acts 3:25; Rom. 1:16-17; Gal. 3:16). The “restoration of all things” God foretold is now summed up in Jesus Christ. The gospel age is the “fullness of the times” when God sums up all things in Christ and administers redemption from sin with the eternal inheritance “according to the counsel of His will” (Eph. 1:10-11). The “restoration” is the spiritual renewal of sinners in Jesus Christ (Acts 4:11-12).
17 Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. 18 For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. (Matthew 5:17–18, NKJV)
Jesus came to fulfill the Law and the prophets, not to invalidate them. He did exactly that as He fulfilled the righteous requirements of the Law (He never sinned against it). Thus, Scripture says Jesus Christ is “the end of the law for righteousness to everyone who believes. For Moses writes about the righteousness which is of the law, ‘The man who does those things shall live by them’” (Romans 10:4-5). Jesus was the aim or outcome of the Law to believers. Jesus is the Messiah who fulfilled the Law and the prophets, becoming the perfect and adequate sacrifice for sins (Hebrews 5:8; 10:5-10). Therefore, Jesus was fulfilling the Law and the prophets as He was preaching “the gospel of the kingdom” (Matthew 4:23; 5:2; Luke 4:16-21). To conclude Jesus was preaching the Law to Jews to teach them how to be faithful Jews misses this fundamental point. Jesus came teaching His gospel, which contains the righteousness of faith (Romans 10:6; 1:16-17). We must hear Jesus because, as God’s Son, He fulfilled the Law and the prophets (Matthew 17:5; Hebrews 1:1-2).