Vine Abiders Podcast

Chris White
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Theological studies with Chris White an author, filmmaker and podcaster. Holiness, Wesleyan, Early Church. vineabiders.substack.com

  1. JAN 29

    The Lord's Prayer - Part 3 - Matthew 6:13 - Vine Abiders

    In Part 3 of the Lord’s Prayer series, we focus on the line:“And do not lead us into temptation, but deliver us from evil.”This portion of the prayer is often misunderstood, but it turns out to be one of the most practical and powerful parts of Jesus’ teaching on prayer—especially when understood as a daily prayer for strength, protection, and faithfulness. Strength for Today, Not Tomorrow One of the central takeaways from this teaching is the idea that the Lord’s Prayer trains believers to pray for today’s needs, not tomorrow’s anxieties. Just as we pray for daily bread, we are also meant to pray for daily strength. Scripture repeatedly warns against carrying tomorrow’s burdens today, reminding us that each day has enough trouble of its own. When prayer is focused on the present day, it changes how we walk through life. Even small challenges—meetings, difficult conversations, emotional strain, distractions, impatience—become worthy of prayer. This creates a posture of constant dependence on God, not just during crises but throughout ordinary life. Over time, this daily focus builds faith, as we begin to see God’s help in specific, concrete ways. Trials vs. Temptation: An Important Distinction A key issue addressed in this teaching is the apparent tension in Scripture: * Jesus teaches us to pray, “Lead us not into temptation.” * James tells us that God does not tempt anyone. The resolution lies in understanding the Greek word peirasmos, which can mean either trial or temptation, depending on context. Trials are often allowed—and even appointed—by God for growth and maturity. Temptation, however, comes from the evil one, who seeks to use those trials as opportunities for sin. God may allow trials, but He does not tempt. Instead, Satan works within trials, attempting to draw believers into bitterness, rebellion, unbelief, or outright sin. This is why the prayer does not ask to avoid all hardship, but instead asks for protection and deliverance within hardship. A Prayer of Daily Spiritual Warfare This portion of the Lord’s Prayer is best understood as a daily spiritual warfare prayer. Spiritual warfare is not limited to dramatic encounters or deliverance ministries—it is primarily about resisting temptation. Scripture consistently frames the Christian life as a call to stand firm against the devil by faith, obedience, and reliance on God. When we pray, “Deliver us from the evil one,” we are asking God to: * Protect us from Satan’s schemes * Strengthen us where we are weakest * Guard our hearts and minds in moments of pressure * Provide a way of escape when temptation arises This prayer acknowledges that the enemy is real, active, and intentional—and that we need God’s help daily to remain faithful. Job as the Model: Faithfulness Without Sin The Book of Job provides one of the clearest biblical pictures of what is truly at stake in trials. Job’s suffering was extreme, but the central question of the book is not why bad things happen, but why Job does not sin. Despite grief, loss, physical pain, and pressure from those around him, Job refuses to curse God or abandon his integrity. Scripture repeatedly emphasizes this point: “In all this, Job did not sin.” His victory was not emotional strength or composure—it was faithfulness. This challenges the common assumption that spiritual success in trials means feeling peaceful or positive. Instead, the real victory is resisting bitterness, resentment, and rebellion, even when circumstances are unbearable. The “Evil Day” and Spiritual Growth Scripture speaks of seasons called “the evil day”—periods of intense testing that offer the potential for maximum spiritual growth. These moments are not automatically beneficial. Growth only occurs if believers stand firm in holiness rather than giving in to sin. Trials can either refine faith or harden hearts. The difference lies in how we respond. The Lord’s Prayer equips believers for both ordinary days and extraordinary trials by teaching us to seek God’s strength before temptation overwhelms us. Why Resisting Sin Matters The teaching also explores why Satan is so invested in tempting believers to sin. Biblically, sin leads to death, and death is described as the domain over which Satan exercises power. The mission of Christ was not merely to forgive sins, but to destroy the works of the devil and free humanity from bondage to sin and death. Resisting temptation is not a minor issue—it is central to spiritual freedom. Scripture presents salvation as a transfer from the domain of darkness into the kingdom of Christ. Each act of obedience reinforces that freedom; each surrender to sin strengthens bondage. The Heart of the Prayer When understood fully, “Lead us not into temptation, but deliver us from the evil one” can be paraphrased like this: Father, I accept the trials you have appointed for me today, knowing they are meant for my good. But protect me from the evil one who seeks to use them to lead me into sin. Give me the strength I need today to remain faithful. This is not a prayer for an easy life—it is a prayer for victory, faithfulness, and perseverance. Final Encouragement The Lord’s Prayer is not meant to be rushed or recited thoughtlessly. It is a framework for daily dependence on God, training believers to seek His provision, forgiveness, protection, and strength one day at a time. When prayed with intention, it becomes a powerful weapon in daily spiritual warfare. To stay connected, subscribe to the Vine Abiders Substack:👉 This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit vineabiders.substack.com

    59 min

  2. JAN 15

    The Lord’s Prayer - Part 2 - Matthew 6:12 - Vine Abiders

    In Part Two of our study of the Lord’s Prayer, we turn our attention to one of Jesus’ most challenging and weighty petitions: “Forgive us our debts, as we also have forgiven our debtors.” (Matthew 6:12) These words force us to wrestle with forgiveness—not only God’s forgiveness toward us, but our responsibility to forgive others. This teaching explores what Jesus truly meant, how the early Church understood this prayer, and why forgiveness remains central to abiding in Christ today. --- What Does “Debts” Really Mean? One of the first questions this passage raises is why Matthew uses the word *debts*, while Luke records Jesus saying *sins*, and many Christians are familiar with the word *trespasses*. When examined closely, these terms all describe the same spiritual reality: wrongdoing before God. A “debt” is something owed. In a spiritual sense, sin places us in a position of obligation before God—an obligation we cannot repay on our own. Jesus’ language emphasizes our complete dependence on God’s mercy rather than our own merit. --- Why Do Believers Keep Asking for Forgiveness? A common modern assumption is that forgiveness is a one-time event that permanently covers all future sins. However, Jesus teaches His disciples—already followers—to pray regularly for forgiveness. This implies that forgiveness is not merely a past transaction but an ongoing relational reality. Scripture repeatedly affirms this pattern. First John calls believers to confess their sins. James urges Christians to repent. Jesus Himself instructs His disciples to pray daily for forgiveness. These passages show that repentance and forgiveness are part of a living, abiding relationship with God, not a formality reserved for conversion alone. --- Forgiveness Is Relational, Not Merely Legal Throughout the New Testament, forgiveness is presented as relational rather than purely judicial. God’s forgiveness restores fellowship, cleanses the conscience, and renews intimacy with Him. When sin is ignored or unconfessed, that relationship is damaged—not because God stops loving us, but because sin disrupts communion. Early Church writers consistently affirmed this understanding. Figures such as Clement of Rome, John Chrysostom, and Cyril of Jerusalem taught that repentance and forgiveness were ongoing necessities in the Christian life. For them, Jesus’ prayer was meant to be lived, not merely recited. --- “As We Forgive Our Debtors” Perhaps the most sobering part of this prayer is that Jesus directly links God’s forgiveness of us to our forgiveness of others. This is not an isolated teaching. Jesus reiterates it immediately after the Lord’s Prayer, and it appears repeatedly throughout the Gospels. Unforgiveness, Scripture warns, hardens the heart, breeds bitterness, and places the believer in spiritual danger. Forgiving others is not optional or secondary—it is essential to faithful discipleship. To refuse forgiveness is to contradict the mercy we ourselves depend on. --- The Spiritual Danger of Unforgiveness The teaching emphasizes that unforgiveness does real spiritual harm. It distorts our view of God, damages relationships, and can lead to drifting away from Christ. Jesus’ warnings about forgiveness are not threats meant to produce fear, but loving cautions meant to keep believers rooted in humility and grace. Forgiveness does not excuse wrongdoing or ignore justice. Instead, it releases our claim to vengeance and entrusts judgment to God. --- Abiding Through Repentance and Mercy At its core, this petition of the Lord’s Prayer calls believers to a life of ongoing repentance, humility, and mercy. To abide in Christ is to remain responsive to conviction, quick to confess sin, and eager to forgive others just as we have been forgiven. Jesus teaches us to pray this way because He desires a living, relational faith—one marked by dependence on God’s grace and love for others. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit vineabiders.substack.com

    54 min

  3. JAN 1

    The Lord's Prayer - Part 1 - Matthew 6:9-11 - Vine Abiders

    In this episode of Vine Abiders, we return to a verse-by-verse study of the Sermon on the Mount, focusing on Matthew 6:9–13 and the first half of the Lord’s Prayer. While Jesus gives many examples of prayer throughout the Gospels, this is the only place where He explicitly commands His disciples, “Pray in this way.” That alone signals that the Lord’s Prayer holds a unique and formative place in the life of the Church. The Context: Prayer That Is Neither Performative nor Mechanical The Lord’s Prayer comes immediately after Jesus’ critique of two defective forms of prayer: * prayer offered to be seen by others, and * prayer reduced to meaningless repetition. Jesus reminds His listeners that the Father already knows what they need before they ask. Prayer, then, is not about informing God, manipulating outcomes, or earning favor. Instead, it is meant to shape the heart of the one who prays. The Lord’s Prayer functions as a corrective—a way of re-forming piety around trust, dependence, and proper orientation toward God. Is the Lord’s Prayer a Template or a Liturgy? Christians often treat the Lord’s Prayer as a loose template for other prayers. While it certainly contains themes that appear elsewhere in Scripture, the command “Pray in this way” seems to mean more than “pray like this.” The early church clearly understood Jesus to be instructing His followers to actually pray these words. The Didache, one of the earliest Christian documents outside the New Testament, explicitly instructs believers to pray the Lord’s Prayer three times a day. This practice likely grew out of Jewish prayer rhythms, which themselves appear to be reflected in Daniel’s habit of praying three times daily during the exile (Daniel 6:10). The Lord’s Prayer, then, was understood as a fixed, formative prayer—something meant to be repeated, but never mindlessly. “Our Father”: Prayer as a Corporate Act The prayer begins not with “My Father,” but “Our Father.” Even when prayed in private, the Lord’s Prayer reminds us that we approach God as members of a family. Christian prayer is never purely individualistic. The plural language places us within the larger body of Christ and serves as a quiet check against spiritual isolation. Addressing God as Father was itself radical. While the concept appears occasionally in the Old Testament, it was not common in Jewish prayer. Jesus’ consistent use of Father language—and His invitation for His disciples to do the same—signals an unprecedented intimacy grounded in relationship rather than distance or fear. “Who Is in Heaven”: Intimacy Without Sentimentality The phrase “who is in heaven” balances the closeness implied by Father. God is near enough to hear us, yet exalted enough to answer us. This pairing preserves reverence while avoiding sentimentality. It mirrors the tension found in Jewish prayers like the Kaddish, which hold together God’s nearness and His holiness. “Hallowed Be Your Name”: A Petition, Not a Statement Although it sounds like a declaration, “Hallowed be Your name” is best understood grammatically as a request: May Your name be treated as holy. It is a plea for God’s reputation to be set apart, honored, and glorified in the world. This kind of prayer is deeply biblical. Throughout the Old Testament, God’s people regularly ask Him to act in such a way that His name would be glorified among the nations (e.g., Ezekiel 36:23). The priority here is crucial: before asking for anything for ourselves, we begin by aligning our hearts with God’s glory. This petition also invites participation. When we pray for God’s name to be hallowed, we implicitly ask that our own lives would reflect His character rather than obscure it. “Your Kingdom Come”: A Subversive Hope The request for God’s kingdom to come lies at the heart of Jesus’ teaching. The kingdom was inaugurated in Jesus’ ministry and continues to grow through the expansion of its citizens, even as it awaits its final, visible consummation. Praying “Your kingdom come” is not redundant. It orients our priorities away from personal kingdoms and toward God’s purposes. It also carries an unmistakably subversive edge. In the Roman world, Christians were often viewed with suspicion precisely because they prayed for another kingdom—one that relativized every earthly power. This petition closely parallels language found in the Jewish Kaddish, which similarly asks God to establish His kingdom speedily. Jesus’ prayer, however, places that hope squarely within His own kingdom mission. “Your Will Be Done on Earth as It Is in Heaven” This line expresses daily surrender. It is a conscious rejection of the impulse to bend God’s will toward our own desires. Instead, it trains us to desire what God desires. The phrase also carries eschatological and spiritual-warfare dimensions. Heaven already reflects perfect obedience to God’s will; earth does not. Praying for God’s will to be done on earth is a request for the defeat of rival wills and the advance of God’s purposes. Scripture affirms that prayer matters—“The prayer of a righteous person accomplishes much” (James 5:16). It is not unreasonable to believe that this prayer actively participates in God’s work against the powers opposed to Him. “Give Us This Day Our Daily Bread” The phrase “daily bread” translates a rare Greek word (epiousios) that appears nowhere else in ancient literature. Its meaning likely points to essential bread—the sustenance necessary for existence. This request echoes Israel’s experience with manna in the wilderness, where dependence on God was daily and hoarding was forbidden. Jesus’ teaching consistently points in this direction: do not worry about tomorrow; trust God for today. Practically, this invites a discipline of bringing concrete, daily needs to God—rather than anxieties about distant futures. Even secular psychology recognizes the relief that comes from “offloading” worries; prayer does this in the presence of a God who actually hears and acts. The plural language again matters. “Give us” invites awareness of others’ needs and calls the believer toward generosity. When we have enough, this prayer can become a request that God would use us to supply what others lack. Finally, Scripture also allows for a spiritual dimension here. Jesus calls Himself the Bread of Life (John 6), and reminds us that man does not live by bread alone. The prayer, then, can rightly be understood as asking for both physical provision and spiritual sustenance—Christ Himself sustaining us day by day. Looking Ahead This episode covers only the first half of the Lord’s Prayer. The remaining petitions—concerning forgiveness, temptation, and deliverance—will be addressed in the next teaching. Together, they reveal a prayer that not only asks God for help, but slowly reshapes the one who prays it. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit vineabiders.substack.com

    44 min

  4. 12/18/2025

    The Deformation 7 - Once Saved Always Saved?

    My new book The Deformation is out: https://www.amazon.com/dp/B0G5HXNS82 This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit vineabiders.substack.com

    45 min

  5. 12/04/2025

    The Deformation 6 - Romans 9 De-Calvinized

    This chapter ended up being much longer than normal. It also made sense as a standalone book. So I published it as a Kindle and Paperback book on Amazon called Reading Romans 9 from a Non-Calvinist Perspective by Chris White Romans chapter 9 stands at the center of a significant theological debate—the question of divine sovereignty and human freedom. For many within the Reformed or Calvinist tradition, this chapter is seen as the clearest biblical evidence for their views. The Calvinist Interpretation of Romans 9 The importance of Romans 9 for Calvinism cannot be overstated. It is viewed as the foundational text for the doctrine of unconditional election—the belief that God, according to His sovereign will and purpose, chooses to save some and not others, entirely apart from anything foreseen in them, whether faith or works. As The Gospel Coalition summarizes, in Romans 9: “Paul teaches the (Calvinist) doctrine of unconditional election—the teaching that God chooses to save some and not others, not based on anything in them (whether faith or fruit, present or foreseen), but based solely on his sovereign will and purpose.” This chapter is also the main passage that Reformed believers turn to in support of predestination—the belief that God, before the foundation of the world, predetermined the course of all things, from the smallest detail to the greatest events. Human history in every detail unfolds exactly as God has decreed it, and that nothing is a result of independent or autonomous human decisions. As Martin Luther famously wrote in The Bondage of the Will, the idea of free will is a “mere lie.” The Early Church View While many today associate Romans 9 with the doctrine of predestination, this was not how the earliest Christians understood the passage. In fact, a deterministic reading of Romans 9—one that sees God as arbitrarily choosing some people for salvation and others for damnation—first appeared among certain Gnostic sects in the second century. These groups taught that human destinies were fixed by divine decree, that some were created as “spiritual” and destined for salvation while others were “material” and destined for destruction. Early Christian leaders such as Irenaeus, Origen, and Chrysostom strongly rejected these ideas. They saw the Gnostic-style interpretation of Romans 9—that some were born good and others born evil or damned—as a distortion of both Scripture and God’s character. For the first four centuries of the church, the freedom of the human will was taken for granted. The early fathers—interpreting Romans 9 within the broader scriptural witness—consistently rejected any notion of unconditional predestination that nullifies human responsibility. This was the standard reading in the Greek and Latin churches: divine mercy and human freedom work in concert, and the text was never taken to teach a unilateral, unconditional predestination of individuals to salvation or damnation. It was not until the fifth century that a more deterministic view of Romans 9 gained traction in Christian theology—introduced by Augustine of Hippo, a former Gnostic himself. Augustine’s later writings on grace and predestination drew heavily from Romans 9 and became the foundation for what would later evolve into Calvinist theology. I will be arguing against the Reformed interpretation of Romans 9 by first outlining the major problems I see with that view, and then walking through the chapter verse by verse to address each of the most difficult passages in detail. Before examining Romans 9 though, it’s important to understand what Calvinists believe and why this chapter is central to their system. The Core of Calvinism At the core of Calvinism is unconditional election—the belief that God, before creation, chose certain individuals for eternal life and passed over others, not because of anything He foresaw in them—no faith, no merit, no decision—but solely according to His own sovereign will. Calvinists insist this choice is not “arbitrary,” meaning random or unjust, but rather unconditioned—based on nothing outside of God Himself. Yet from the human perspective, it is precisely arbitrary in that human actions, faith, or response to God make no difference in the outcome. This unconventional idea is made necessary because of another Calvinist doctrine called Total Depravity, the teaching that humanity is so completely corrupted by sin that no one can even desire God or believe in Him without first being regenerated. According to this view, people are not merely fallen or weak but spiritually dead—incapable of responding to God in any meaningful way. But this was also the key idea of the early Gnostics, who, though using different terminology, taught that humanity was divided between those capable of receiving divine light and those who were not. The early Christians rejected this fatalistic anthropology as heresy because it denied the freedom and moral responsibility of human beings. Calvinists believe that because humanity is so corrupted by total depravity, no one can have faith in God by an act of their own free will. Faith, in their system, is not something a person initially chooses, but something that results from being elected—a choice God made apart from anything the individual has done or ever will do. In short they believe: * If humans are totally unable, election must be totally unconditional. * Calvinists claim to teach “salvation by faith alone” but in reality they teach salvation by election alone, since faith itself is possible only for those whom God has already arbitrarily chosen. Human belief, repentance, or response plays no real role in determining one’s destiny; election is the only thing that matters, and election is something that in their view no one has control over. Sovereignty, Foreknowledge and Predestination Before continuing I want to be transparent about the perspective from which I approach this study. I believe that God’s sovereignty and human freedom are not mutually exclusive. The Reformed view often treats God’s sovereignty as if it cancels human will, but Scripture and the early Church fathers consistently present a more dynamic relationship. God reigns absolutely—but He reigns over free creatures, not puppets. Defining Sovereignty Even the word “sovereignty” itself has taken on a new meaning within Calvinism. In Reformed theology, sovereignty is often defined as God’s absolute control over every event—that nothing happens that He has not predetermined. But that is not what the word means. According to Merriam-Webster, sovereignty means “supreme power or authority.” A king, for example, can be sovereign over his country—his rule and authority are unquestioned—yet things can still occur within his realm that he did not personally will or decree. If a thief steals a loaf of bread in his kingdom, it does not mean the king is any less sovereign. Likewise, God’s sovereignty means that He has ultimate authority over creation, not that He predetermines every act that takes place within it. This is not because He lacks control, it’s because it is seemingly His will to rule over creatures with a free will to choose or not to choose Him. To put it another way, God’s sovereign will was to create creatures with free will. Predetermination vs. Predestination One of the most important distinctions to make here is between predestination and predetermination. * Predetermination means that events and choice are fixed and caused directly by God. * Predestination, on the other hand, refers to God’s plan or intention—a destiny prepared for those who love Him (Romans 8:28–30). I like to think of it as a father preparing a destiny for his son. Imagine a father who buys his son land, farming tools, and seeds for planting—everything he needs for a good life as a farmer. That future is prepared, even predestined for the son. But the son still has the freedom to embrace it or reject that predestined future. He may work the field as his father intended, or he can squander his inheritance and waste his life in drugs and alcohol. The father’s plan was good, but the son’s choices still mattered. Here are a couple quick verses showing that God’s creatures can reject His will for them: But the Pharisees and the lawyers rejected God’s purpose for themselves, not having been baptized by John. (Luke 7:30) … How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. (Matthew 23:37b) God’s Foreknowledge and Human Freedom Another important thing to discuss before we get started is the idea of God’s foreknowledge. Throughout Scripture, God’s “choosing” does not seem to be arbitrary or detached from His wisdom. His decisions seem to flow from foreknowledge—from knowing the hearts of people and how they will respond to His grace: * “Chosen according to the foreknowledge of God the Father” (1 Peter 1:2). * “Before I formed you in the womb I knew you” (Jeremiah 1:5). * “Those whom He foreknew, He also predestined” (Romans 8:29). God’s sovereignty seems to operate in harmony with His knowledge of the human heart. His plans are never random or unjust; His foreknowledge takes into account who will respond to Him in faith and who will not. The Early Church on Foreknowledge and Freedom The earliest Christians taught this as well. John of Damascus wrote: “We know that God foreknows all things, but He does not predetermine all things. For He foreknows the things that depend on us, but He does not predetermine them.” God’s foreknowledge, he explained, is timeless awareness, not coercion. He foreknows freely chosen acts as free acts; He doesn’t turn them into necessities by knowing them. John Chrysostom, commenting on Romans 8:29, emphasized that God’s choosing is based on His foreknowledge of human faith.

    1h 36m

  6. 11/20/2025

    The Sin of Vainglory and Rewards - Matthew 6:1-6

    The orphanage we support: https://joyfulheartshome.com/ This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit vineabiders.substack.com

    35 min

  7. 11/06/2025

    Love Your Enemies - Matthew 5:43-48 - Vine Abiders

    We’ve been going through the Sermon on the Mount, and in this post, we’re looking at Matthew 5:43–48: **“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’But I say to you, love your enemies and pray for those who persecute you,so that you may be sons of your Father who is in heaven;for He causes His sun to rise on the evil and the good,and sends rain on the righteous and the unrighteous.For if you love those who love you, what reward do you have?Do not even the tax collectors do the same?If you greet only your brothers, what more are you doing than others?Do not even the Gentiles do the same?Therefore, you are to be perfect, as your heavenly Father is perfect.”(Matthew 5:43–48 NASB) This passage is about how we are to love our enemies — and Jesus tells us that in doing this, we are to emulate God Himself. God causes the rain to fall on both the just and the unjust. He is merciful to those who love Him and also to those who hate Him. While we were still sinners, God loved us — and Jesus tells us that we are to be like that. Our love should be teleios — complete, whole, mature. It should encircle everybody — not just the good people, but the bad people too. Understanding “Love Your Neighbor” Jesus follows a familiar pattern here. He quotes something from the Old Testament Law, then clarifies or corrects a misunderstanding about it. In this case, He begins with “You shall love your neighbor.” That’s a direct quote from Leviticus 19:17–18, which says: “You shall not hate your fellow countryman in your heart;you may surely reprove your neighbor, but shall not incur sin because of him.You shall not take vengeance, nor bear any grudge against the sons of your people,but you shall love your neighbor as yourself; I am the Lord.”(Leviticus 19:17–18 NASB) So “neighbor” in this context refers primarily to “the sons of your people” — likely fellow Israelites and Gentile proselytes who had joined the covenant community. In other words, “neighbor” meant people inside the camp. But notice something interesting in Leviticus: “You shall not hate your fellow countryman in your heart.” That’s a heart-level commandment. Sometimes people think Jesus raised the moral bar when He said that hatred is like murder or lust is like adultery, but the truth is that heart-level commandments have always been in the Law. Even in Leviticus, hatred of another person was sin. And it goes further: “You may surely reprove your neighbor, but you shall not incur sin because of him.” That means correction or rebuke must be done without hate or bitterness. It must be done with love — or not at all. That’s a strong rebuke to those who justify anger as “righteous indignation.” If you hold grudges, harbor resentment, or relish outrage, Scripture says that’s sin. Even if it feels justified, if it’s born out of anger and not love, it’s sin. “You Have Heard It Said... Hate Your Enemy” So what about the second part — “and hate your enemy”?That phrase, “hate your enemy,” isn’t actually found in the Old Testament Law. So what was Jesus referring to? There are two main ways interpreters understand it: Some believe Jesus was referring to the Old Testament’s commands to destroy Israel’s enemies.For example, in God’s instructions concerning Amalek: Then the Lord said to Moses, “Write this in a book as a memorial and recite it to Joshua, that I will utterly blot out the memory of Amalek from under heaven.” Moses built an altar and named it The Lord is My Banner; and he said, “The Lord has sworn; the Lord will have war against Amalek from generation to generation.”(Exodus 17:14–16 NASB) And in Deuteronomy 7:1–6, God tells Israel to destroy the Canaanite nations and to “show them no mercy.” Those who interpret Jesus’ words this way believe these kinds of passages were essentially commands to “hate your enemies.” There’s also Psalm 139:21–22, where David says: Do I not hate those who hate You, O Lord?And do I not loathe those who rise up against You?I hate them with the utmost hatred;They have become my enemies.(Psalm 139:21–22 NASB) But even here, David concludes by saying: Search me, O God, and know my heart;Try me and know my anxious thoughts;And see if there be any hurtful way in me,And lead me in the everlasting way.(Psalm 139:23–24 NASB) So even David reflects on whether this hatred was righteous. It’s not a blanket endorsement of hatred—it’s a moment of inner wrestling before God. The other major view — and the one I lean toward — is that Jesus was correcting a rabbinic or cultural tradition rather than quoting the Old Testament itself. By the time of Jesus, certain Jewish sects and teachers — especially the Essenes at Qumran — had developed what might be called a theology of “sanctified hatred.” This was the idea that love and hate could both be sacred if directed at the right targets: love toward God and His people, and hatred toward sinners and outsiders. This concept is clearly reflected in the Dead Sea Scrolls, particularly the Community Rule (1QS), which describes the Essene initiation oath: “To love all the sons of light, each according to his lot in the counsel of God,and to hate all the sons of darkness, each according to his guilt in the vengeance of God.”(1QS 1:9–11) Another Essene text known as the War Scroll (The War of the Sons of Light Against the Sons of Darkness, 1QM) uses the same dualistic imagery to describe an ongoing holy war between two opposing spiritual camps: “The Sons of Light shall battle against the army of the Sons of Darkness… the men of the pit shall not prevail against them.”(1QM 1:1–3) Meanwhile, rabbinic literature from later centuries also reflects similar sentiments about maintaining enmity under certain conditions. For example, Maimonides (12th century) wrote in Mishneh Torah, Hilchot De’ot 6:6 that a scholar may harbor resentment “until his offender asks pardon.” While written long after Jesus’ time, this reflects an enduring tradition in which hostility could be viewed as justified or even virtuous if directed toward the unrepentant. So by the first century, the idea that hatred could be holy — that one should “love the sons of light and hate the sons of darkness” — was part of the religious culture. That is the mindset Jesus could be confronting when He said: “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies and pray for those who persecute you.” In other words, Jesus was overturning not Moses’ Law, but a living cultural tradition that had justified hatred as an expression of holiness. Love Your Enemies and Pray for Those Who Persecute You Jesus’ command isn’t just theoretical — it’s deeply practical. For years I treated commands like this as idealistic advice. But once I started taking Jesus’ words literally — believing that His commands were meant to be done, not just admired — things began to change. When I began to see “love your enemies” as a command to obey, not just an unreachable ideal, it became one of the clearest evidences that I was truly in the faith. The ability to love people I used to resent — even those who have wronged me — is a sign of transformation. Jesus gives both the command and the method:“Love your enemies” — and how? “Pray for those who persecute you.” It’s hard to hate someone you’re praying for. Why Praying for Your Enemies Matters Praying for your enemies does several things: * It softens bitterness and ends the cycle of rumination. * It re-humanizes those who’ve hurt you. * It slowly transforms hatred into compassion. If you find yourself replaying wrongs, take that thought captive and pray for that person instead. Paul echoes this in Romans 12:14 — “Bless those who persecute you; bless and do not curse.” Jesus Himself prayed for those crucifying Him: “Father, forgive them; for they do not know what they are doing.”(Luke 23:34) And Stephen did the same as he was being stoned: “Lord, do not hold this sin against them.”(Acts 7:60) When you pray for your enemies, don’t just pray that God would “fix” them or “open their eyes.” That’s good, but go deeper.Pray for their good — for their families, their health, their joy, their provision. That kind of prayer transforms your heart even more than it changes theirs. And if you really want to accelerate forgiveness, keep them high on your prayer list. Seeing Your Enemies Through Compassion It helps to remember that everyone — even your worst enemy — was once a little child. Many have been deeply wounded or deceived by Satan.When you understand the tragedy of sin, and the horror of eternal separation from God, compassion naturally follows. Scripture says: “Do not rejoice when your enemy falls,and do not let your heart be glad when he stumbles,or the Lord will see it and be displeased,and turn His anger away from him.”(Proverbs 24:17–18 NASB) We’re told not to delight in the downfall of our enemies, because God Himself takes no pleasure in the death of the wicked: “As I live,” declares the Lord God,“I take no pleasure in the death of the wicked,but rather that the wicked turn from his way and live.”(Ezekiel 33:11 NASB) Why Love Your Enemies? Jesus tells us plainly why: “So that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.”(Matthew 5:45) In other words, when we love our enemies, we’re acting like our Father. That’s what God is like — merciful, patient, compassionate. “The Lord is compassionate and gracious,Slow to anger and abounding in lovingkindness.”(Psalm 103:8) “Do you not know that the kindness of God leads you to repentance?”(Romans 2:4)

    38 min

  8. 10/22/2025

    Eye for an Eye - Non Resistance - Matthew 5:38-42 - Vine Abiders

    Introduction Welcome back to Vine Abiders, where we study the words of Jesus verse by verse and learn what it really means to live as His disciples. In this study, we’ve come to one of the most misunderstood teachings in all of Scripture — “An eye for an eye and a tooth for a tooth.” For many of us, that phrase immediately brings to mind vengeance or retribution — the idea of getting even. But as we’ll see, that’s not what the law originally meant at all. Jesus wasn’t overturning the Old Testament here; He was deepening it, revealing the heart behind it. This section of the Sermon on the Mount, found in Matthew 5:38–42, teaches something radical: the way of non-resistance — not retaliating when wronged, not clinging to our rights, and trusting God to be our defender. The Pattern of the Sermon on the Mount Throughout this section of the Sermon on the Mount, Jesus follows a clear pattern. He quotes a command from the Old Testament — “You have heard that it was said…” — and then amplifies it to reveal the deeper heart behind the law: * “You shall not murder” → Don’t even be angry. * “You shall not commit adultery” → Don’t even lust. * “Love your neighbor” → Love even your enemies. In each case, Jesus affirms the law’s moral foundation, but then intensifies it. He takes it from the realm of outward compliance to inward transformation. So when He says, “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth,’” He isn’t contradicting Moses. He’s revealing the spiritual principle beneath it — and pushing it further. What “An Eye for an Eye” Really Meant The law of “eye for eye, tooth for tooth” comes from Leviticus 24:17–20 and similar passages in Exodus 21 and Deuteronomy 19. “If a man injures his neighbor, just as he has done, so it shall be done to him: fracture for fracture, eye for eye, tooth for tooth.” This wasn’t a call to revenge. It was a sentencing guideline — a judicial principle of proportional justice. Its purpose was to limit punishment, not to encourage it. It was designed to ensure that justice was measured, fair, and equal — preventing the endless cycles of blood feuds that plagued ancient societies. In fact, this law was rarely practiced literally in Israel’s history. Over time, it was replaced by monetary compensation. By Jesus’ day, Israel was under Roman occupation and had no authority to carry out capital punishment — that’s why the Jews had to bring Jesus before Pilate. Why These Laws Existed God gave these laws to Israel as a way to restrain sin and preserve holiness in a fallen world. They acted as guardrails, protecting His people from moral chaos. In a small, tightly knit community where disobedience carried severe consequences, sin was taken seriously. Even if we call that “legalism,” it worked. It kept evil in check. But Israel drifted from this system. By the time of the Judges, Scripture says, “Everyone did what was right in his own eyes.” The guardrails were gone — and corruption flourished. A Law Meant to Limit Vengeance For years, I misunderstood this verse. I thought Jesus was overturning the Old Testament, saying, “The law told you to take revenge, but I tell you not to.” But that’s not what’s happening. Jesus wasn’t rejecting the Mosaic law — He was affirming its intent and intensifying its application. The original law — “eye for an eye” — limited vengeance. Jesus takes it a step further: “You’ve heard it said: Don’t take more than what’s owed.But I say: Don’t take vengeance at all. Don’t even resist an evil person.” That’s the pattern we’ve seen all along. It’s not reversal, it’s revelation. A Biblical Example: Escalating Vengeance In Genesis 34, when Dinah was raped, her brothers responded by killing every man in the city. That’s vengeance without restraint — a tragic example of how quickly justice can spiral into bloodshed. The law of “eye for an eye” was meant to stop that cycle — to prevent violence from escalating endlessly. Where vengeance multiplies destruction, God’s justice limits it. Justice vs. Vengeance There’s a crucial difference between justice and vengeance. When justice is carried out lawfully, within God’s order, it’s obedience. But when someone takes matters into their own hands — acting outside of that system — it becomes vengeance. That’s true both in ancient Israel and today. Even in modern courts, when a judge issues a sentence according to the law, it’s not personal revenge. It’s the lawful administration of justice. In the same way, when God commanded Israel to carry out sentences, it wasn’t about emotional retaliation — it was about obedience to His law. The Call to Non-Resistance Then Jesus takes it deeper. “Do not resist an evil person.If someone slaps you on the right cheek, turn to him the other also.” This is one of the hardest teachings in Scripture. It’s the call to non-retaliation — to live in a way that mirrors Christ’s meekness, even when wronged. The early church took this seriously. In the first few centuries of Christianity, non-resistance was one of the defining marks of a true disciple. They believed Jesus meant what He said. And because they lived that way, they stood out in a world of violence and pride. The Apostles Reaffirm the Same Teaching Paul, Peter, and the early church all reaffirm this same principle. Romans 12:17–21 says: “Never pay back evil for evil to anyone... Never take your own revenge...Do not be overcome by evil, but overcome evil with good.” 1 Thessalonians 5:15: “See that no one repays another with evil for evil.” 1 Peter 3:9: “Do not return evil for evil or insult for insult, but give a blessing instead.” The apostles didn’t soften Jesus’ command. They doubled down on it. Why Vengeance Feels So Good — and Why It’s So Dangerous There’s a reason we love revenge stories. They light up something in our brains — that little dopamine hit when the bad guy “gets what’s coming.” But Jesus calls us to walk away from that emotional payoff. That’s not the Kingdom’s way. Ignatius, one of the early church fathers, said: “When you are wronged, be patient.When slandered, bless.When persecuted, endure.When hated, return love.When cursed, pray.” That’s what it means to follow Christ. Martin Luther’s Reversal Interestingly, Martin Luther rejected this teaching outright. He called it “foolishness” to turn the other cheek. To Luther, the Sermon on the Mount wasn’t meant to be lived — it was meant to show us that we can’t live it. He believed Jesus’ impossible standard was meant only to drive us to grace. But that interpretation — though influential — departs from how the early church read these words. They saw the Sermon on the Mount not as an unattainable ideal, but as a blueprint for discipleship. And they lived it — even when it cost them their lives. When You’re Wronged Jesus also says, “If anyone wants to sue you and take your shirt, let him have your coat also.” That’s not natural. It’s faith in action. Paul echoes this in 1 Corinthians 6:7: “Why not rather be wronged? Why not rather be defrauded?” That’s radical obedience. It’s trusting God when you’re being mistreated. Why? Because obedience isn’t about results — it’s about trust. God says, “Vengeance is Mine.” Do we trust Him enough to let Him handle it? The Second Mile “If anyone forces you to go one mile, go with him two.” Roman soldiers had the right to force civilians to carry their packs for one mile. Jesus tells His followers to go two. That’s not weakness — that’s witness.That’s showing the world what grace looks like in action. Giving Without Resistance “Give to him who asks of you, and do not turn away from him who wants to borrow from you.” This isn’t just about generosity — it’s about non-resistance in giving. When someone asks, we don’t withhold. It’s a call to open-handedness — to live with the same self-giving spirit that Jesus displayed. Why Live This Way? Why would anyone live like this — refusing to retaliate, giving up their rights, letting others take advantage? Because Jesus promised there’s a reward for those who do. “Love your enemies, do good, lend expecting nothing in return,and your reward will be great, and you will be sons of the Most High.”— Luke 6:35–36 “Blessed are those who are persecuted for righteousness’ sake,for theirs is the kingdom of heaven.”— Matthew 5:10 “If you are insulted for the name of Christ, you are blessed,because the Spirit of glory and of God rests upon you.”— 1 Peter 4:14 When we refuse vengeance, God takes up our cause.He shapes our character, strengthens our hope, and uses our lives as a witness to the world. Conclusion: The Way of Trust God’s eye is on the one who refuses vengeance.He fights for them, provides for them, shapes them, and uses their obedience to change others. That’s faith — trusting that if we live His way, He’ll take care of the rest. The early church believed that, lived that, and the world was never the same. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit vineabiders.substack.com

    32 min
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About

Theological studies with Chris White an author, filmmaker and podcaster. Holiness, Wesleyan, Early Church. vineabiders.substack.com

Information

  • Creator
    Chris White
  • Years Active
    2025 - 2026
  • Episodes
    18
  • Rating
    Explicit
  • Copyright
    © Chris White
  • Show Website
    Vine Abiders Podcast

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