Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ (Acts 2:36, NKJV).
Why did the house of Israel crucify Jesus? The Messiah they longed for came to them, and Israel rejected Him (John 1:11). The fundamental reason the rulers and the mob crucified the Lord of glory was their unbelief (1 Cor. 2:7-9; Matt. 27:23-25). They did not believe Christ’s report (message) even after seeing His works (Isa. 53:1; John 12:37-40; 5:31-47). Neither did they believe the prophets who foretold of the Messiah (John 5:39-40; Luke 4:16-29). Notably, Peter said, “Yet now, brethren, I know that you did it in ignorance, as did also your rulers” (Acts 3:17). They were without knowledge (ignorant), not because the truth was unavailable to them, but because they chose to ignore it. The house of Israel ignored the truth of God and crucified the Savior in their unbelief. (1) They ignored the prophets (Acts 3:18). They ignored the words of Jesus (John 8:37-47). (3) They ignored the works of Jesus (John 10:31-39). Even many rulers who believed refused to confess Jesus to avoid being rejected by men (John 12:42-43). We point out Israel’s unbelief to warn the Israel of God (the church, Gal. 6:16; 1 Tim. 3:15; 1 Pet. 2:4-5). Christians can develop evil hearts of unbelief and fall from the living God (Heb. 3:12). When we sin willfully “after we have received the knowledge of the truth,” a “certain fearful expectation of judgment” and “fiery indignation” awaits (Heb. 10:26-27, 31). Ignorance is not a justifiable defense. Do not ignore the Messiah and His gospel. “Repent and be converted,” and live faithfully to Christ each day (Acts 3:19; 2:37-42).
34 Jesus answered them, “Is it not written in your law, ‘I said, “You are gods” ’? 35 If He called them gods, to whom the word of God came (and the Scripture cannot be broken), 36 do you say of Him whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? 37 If I do not do the works of My Father, do not believe Me; 38 but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him.”” (John 10:34–38, NKJV)
Jesus supported His teaching that He is the Son of God from Psalm 82:6 by making a logical progression from the lesser to the greater. (His reasoning was sound; Scripture’s binding authority “cannot be broken,” John 10:35.) This Scripture described men as “gods” in their capacity as judges (John 10:34). Since men (who worked as judges among the people) were called gods, Jesus (who worked miracles among the people) could be called the Son of God (John 10:36-38). His mighty works were sufficient evidence that He and the Father “are one” (i.e., “the Father is in Me, and I in Him,” John 10:25, 30, 38). Jesus did not commit blasphemy by saying so; He spoke the truth (John 10:36). Those who wanted to stone Jesus for blasphemy were not convinced and unsuccessfully tried to seize Him (John 10:31-33, 39). The miraculous signs of Jesus demonstrate He is the Son of God. The question to ask ourselves is whether we believe this truth or deny the words and works of Jesus like they did (John 10:37-39). What will your answer be?
29 Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers. 30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption (Ephesians 4:29–30, NKJV).
Profanity is pervasive in our society. From public school classrooms to sports fields, the movies, television, music, the printed media, and the internet, vulgar language permeates the landscape. Offensive, suggestive words lure the innocent into dishonorable attitudes and actions. Today’s passage is a clear command not to use rotten, worthless words (v. 29). The Holy Spirit further elaborates with examples of corrupt speech in Ephesians 5:4: “neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting….” The remedy, of course, is a renewed heart. Profanity reveals a heart spoiled by evil (Matt. 12:34-37). The Holy Spirit has revealed a gospel that revives the heart that accepts God’s truth (Rom. 12:2; Col. 3:16). Beware, fellow Christians! The influence of the world’s profanity can corrupt good morals (1 Cor. 15:33). The Spirit of God, whose truth attests we are children of God, is grieved (distressed, saddened with heaviness) when Christians use corrupt, vile language (Eph. 4:30; 1:13-14; Rom. 8:16). Let us review and refocus our words to promote goodness and grace that strengthen those who hear us (Eph. 4:29; Col. 4:6). The fruit of our lips should give praise and thanks to God instead of dishonoring God and ourselves with profanity (Eph. 5:4; Heb. 13:15). God assures the day of redemption to those who live in holiness instead of sin’s defilement (Eph. 4:30; 2 Pet. 1:5-11).
21 “You have heard that it was said to those of old, ‘You shall not murder, and whoever murders will be in danger of the judgment.’ 22 But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, ‘Raca!’ shall be in danger of the council. But whoever says, ‘You fool!’ shall be in danger of hell fire (Matthew 5:21–22, NKJV).”
Jesus challenges us to inspect our attitudes toward others and the words they prompt us to use (Matt. 12:33-37). Brotherly kindness and love (attributes Christians add to our faith, 2 Peter 1:5, 7) go far beyond not murdering a person. The apostle John assures us that “whosoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him” (1 John 3:15). Jesus expects citizens of the kingdom to follow a path that leads from hate to harmony. Unjustified anger, contemptuous words, and hateful conduct bring a judgment that endangers the soul. So, we must be careful how we speak to others and speak of them to others. We must remove animosity, contempt, bitterness, malicious speech from our hearts and mouths (Eph. 4:31). Kindness must prevail to be a faithful follower of Jesus (Eph. 4:32). Remember, “A wholesome tongue is a tree of life, but perverseness in it breaks the spirit” (Prov. 15:4). Furthermore, the perverse tongue condemns the soul.
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.
In the multitude of words sin is not lacking, but he who restrains his lips is wise (Proverbs 10:19, NKJV).
Unrestrained words lead to foolishness, sin, and sorrow. The wisdom of restraining our tongues is reiterated by James, “So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath; for the wrath of man does not produce the righteousness of God” (James 1:19-20). Consider some of the sins that arise when one is captured by “the multitude of words.” (1) The sin of pride in one’s eloquence. Although we are confident the apostle Paul had command of rhetoric and eloquence, he made it a point not to parade such abilities when preaching the gospel (1 Cor. 2:1-5). Likewise, while eloquent, Apollos drew attention to the Scriptures and not himself (Acts 18:24-25). His humility prepared him to learn the way of God more accurately (Acts 18:26). Pride enters in when we try to impress others with many words. (2) The sin of misguided prayers. Jesus said, “And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words” (Matt. 6:7). God’s attention is not gained by many words but by a contrite heart (Luke 18:13-14). God is not impressed by the multitude of words. After all, He made man’s mouth (Exod. 4:11). (3) The sin of foolishness. Wisdom advances righteousness and avoids evil by knowing when to speak and when to be silent (Eccl. 3:7). Fools spread slanderous insinuations, rushing headlong to their destruction, but “wisdom is found on the lips of him who has understanding” (Prov. 10:18, 14, 13).
1 I said, “I will guard my ways, Lest I sin with my tongue; I will restrain my mouth with a muzzle, while the wicked are before me.” 2 I was mute with silence, I held my peace even from good; And my sorrow was stirred up. 3 My heart was hot within me; While I was musing, the fire burned. Then I spoke with my tongue… (Psalm 39:1–3, NKJV).”
Measuring our words with heavenly wisdom guided by God’s truth will keep us from sinning with our tongues (Jas. 3:1-18). The irreverent words and ungodly deeds of the wicked can influence us to speak rashly. Even Moses fell before this temptation when Israel strove against God: “They angered Him also at the waters of strife, So that it went ill with Moses on account of them; Because they rebelled against His Spirit, So that he spoke rashly with his lips” (Ps. 106:32-33). James said to be “slow to speak, slow to wrath” as a hedge against unrighteousness (James 1:19-20). Doing this does not mean we are unaffected when confronted by wicked people. Sorrow stirred within David, and his heart was enflamed as he meditated on the evil before him. Like Jeremiah, God’s truth burned within David, and he would speak (Jer. 20:9; Ps. 39:3). But he measured his response with prayerful words of praise and prayer (Ps. 39:3-13). Instead of being provoked to sin with your tongue when evil people press upon you, hold your peace until you can respond with words of truth and the meekness of wisdom that honors God and pursues peace (James 3:2, 8-13, 18; Heb. 12:14).
6 But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either by revelation, by knowledge, by prophesying, or by teaching? 7 Even things without life, whether flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be known what is piped or played? 8 For if the trumpet makes an uncertain sound, who will prepare for battle? 9 So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air. (1 Corinthians 14:6–9, NKJV)
Speaking in tongues was a temporary miraculous gift of the Spirit by which one spoke in a foreign language unknown to the speaker but understandable to the hearers (1 Cor. 12:7-11; 13:8). Such a miracle helped spread the gospel to the world (1 Cor. 14:21). Without comprehension, the gift did not edify the listeners (1 Cor. 14:2, 4-5, 11-12, 28). Paul used musical instruments to illustrate the goal of comprehension through clarity (v. 7-8). Then, he made his point that using the gift of tongue-speaking was intended for people to understand the gospel message (v. 9, 7). If it failed to accomplish this, then it was ineffective (even hurtful, 14:23). We want people to understand what we say when we teach God’s word. Let us use “easy to understand” words to promote mature understanding and spiritual strength in those who hear us (v. 9, 18-20, 26).
My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. (James 3:1, NKJV)
James sets his context for mature control over the tongue (Jas. 3:2-5). The teacher of God’s word will be judged for the teaching he does and the words he uses in that work. Every responsibility one has will be judged; James is not singling out teachers expect to emphasize that teaching comes with judgment – an incentive to be mature in the use and control of our tongues. 1) God will judge what a teacher teaches. We must teach the revealed word of God, not opinions, and the will of men (1 Cor. 2:1-5; Acts 20:20-27). Teachers must be careful to speak God’s word (2 Tim. 4:2; Gal. 1:8-9). Teach truth, not error. 2) God will judge how a teacher teaches. Paul explained this to Timothy: “And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition” (2 Tim. 2:24-25). Coupled with “rightly dividing the word of truth,” Timothy would know how to teach effectively. 3) God will judge why a teacher teaches. Paul continued, “if God perhaps will grant them repentance, so that they may know the truth” (2 Tim. 2:25). We teach the gospel to save souls, not to commend ourselves before men (1 Cor. 1:23-24; Col. 1:28; Matt. 23:6-8). As teachers, may our tongues speak words that honor God and accomplish His will in the hearts and lives of men. Be careful teachers; judgment is coming.