In the sermon, Paul Carrington delves into the Sermon on the Mount, focusing on the commandment 'You shall not murder.' He highlights how Jesus contrasts the Pharisees' superficial interpretation of the law with the deeper, true sense of righteousness that God intended. Carrington emphasizes that true righteousness involves not just the outward act of murder but also addresses internal emotions such as anger and hatred. Jesus' radical teaching challenges listeners to reconcile with others before offering worship, demonstrating that unresolved personal conflicts can hinder one's relationship with God. The sermon underscores the importance of living in accordance with God's commandments, which require a transformation of heart and reliance on Christ for genuine obedience. Carrington uses biblical examples and historical contexts to illustrate the broader implications of Jesus' teaching, advocating for a sincere, heart-based approach to faith and relationships.

I love that one little phrase how the Lord is able to break the fortress heart and if you've come to know Christ you've come to know that very thing yourself Today we're going to be back in the Sermon on the Mount, so in Matthew chapter 5, if you would, please open your Bibles. And a couple of weeks ago when the elders were giving their New Year's charge to us, one of the things that they were saying was it's going to be a year of practical religion. And if there's anything more practical than this, you're going to be really introduced to what it means to walk and live as a Christian in some really challenging ways. And what we have before us in the Sermon on the Mount Now are what some theologians have called the six antitheses. So these are contrasting what religion had actually devolved into and become underneath the guidance of the scribes and Pharisees with what God originally intended religion to be all along.

And so really the rest of the chapter of Matthew chapter 5 is really an answer to the most shocking statement that the Lord Jesus has made thus far in his sermon on the mount. You remember last time we talked about it, it was verse 20 and the Lord says, for I say to you that unless your righteousness exceeds the righteousness of the scribes and the Pharisees, you will by no means enter the kingdom of heaven. And of course, The question that would be on everybody's mind as they're hearing these words from the Lord, this single sentence, is who could ever exceed the righteousness of the world's foremost religionists? I mean, it's absolutely impossible. These guys had the standard.

But we're going to see something hopefully very, very, I think very, very interesting where Christ is now on the scene and he's going to set things right. And he's going to use these six examples really taken out of the moral law of God to show what true righteousness actually looks like. And the very first one that he chooses to really launch into the practical aspect of what it means to be a Christian is the commandment, you shall not murder. So we're gonna read this and then we're gonna pray. In Matthew chapter five, we're just gonna read verse 20 to 26.

It says here in the Word of God, 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. 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, Raqqa, shall be in danger of the council. But whoever says you fool shall be in danger of hellfire. Therefore, if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar and go your way.

First, be reconciled to your brother, and then come and offer your gift. Agree with your adversary quickly while you are on the way with him. Lest your adversary deliver you to the judge, the judge hand you over to the officer and you be thrown into prison. Assuredly I say to you, you will by no means get out from there till you have paid the last penny." Let's pray together. Oh Lord we come before you here this afternoon and we pray that you would instruct us and help us.

Lord, we thank you already for what we've received here this morning and your preached word and in the worship. Lord, we pray that we would be people affected and changed. Help us, oh Lord, to live in the light of your word. We thank you so much for changing us and make us new creations. Oh Lord empower us now to walk in the way that you've set for us.

We ask you these things in the name of our Savior Christ the Lord. Amen. Amen. Well if you ask most Christians what's going on here, you know, we read these words, you have heard that it was said, but I say to you, a lot of people, a lot of Christians even, would render that, well, Moses said this, but now I'm coming to change what Moses said, and I'm going to tell you something a little bit different. But remember what we did the last time when we were looking just a few verses north of where we are today, the Lord had just finished telling us that not one jot or one tittle will pass from the law till all is fulfilled.

He made explicit as he could to say, I have not come to get rid of the law or the prophets, but to fulfill, to establish them. And so the perpetuity of the law was something that he really wanted the people that were hearing him to really understand right from the very beginning, perhaps knowing where he was gonna be going. But rather what's really critical for us to understand here is that the Lord, he's contrasting the perversions of the law and the counterfeit righteousness that had really come to be the standard in the hands of the scribes and Pharisees and he's contrasting that with with the true sense of what God wants us to know. A good way to perhaps put verse 21, a paraphrase perhaps would be, hey as far back as you can remember, you've been taught that the Sixth Commandment is broken when you physically murder and come before a human court to meet your judgment. But I say unto you, and he continues.

In other words, for decades, maybe even a couple of centuries, this had been kind of the standard fare that the Pharisees had put out in front of the people. But I want us to just stop here for a second because we're going to see this, this statement, but I say unto you, six times here in this chapter, Which of the prophets ever spoke like this man? Every prophet that came on the scene up until this point, what do they say with great authority? Thus saith the Lord, great authority. But here's someone in another category altogether.

He's saying, but I say unto you, who are you? He's the lawgiver, He's the lawgiver himself, and he's now taking the stage. And in verse 22, I think the way that I look at this here, you know, you've all read and know the account of when the Lord went and he cleansed the temple. You know, he braids the cord, and he's watching, and he's going to go out and cleanse the temple because of what it had become over the last few hundred years. And it's very much the same thing here in verse 22.

The Lord here is essentially, he's marching into the house and it's been occupied for years and he's taking the occupants and he's throwing them out of the house with all of their stuff. You know, the picture that comes to my mind is that of Nehemiah. And Nehemiah, if you know the story of Nehemiah, he spent years and years there in Jerusalem, and he restored the walls, built the walls and all that, and things returned to a state of honor towards God. But then he went back to where he was previously serving in the East. And after 12 years, he returned to Jerusalem to see the state of affairs.

What had things become? And one of the things he finds, among a lot of other things that were so disappointing, is that he comes in and this is what he says he says I came to Jerusalem and I discovered the evil that Elias ship had done for Tobiah in preparing a room for him in the courts of the house of God remember who Tobiah was right He was one of those great enemies that were constantly standing against Nehemiah every step of the way, and now he's got a room prepared for him in the very courts of the house of God. And this is what Nehemiah says, He says, and it grieved me bitterly. Therefore I threw all the household goods of Tobiah out of the room. Then I commanded them to cleanse the rooms, and I brought back into them the articles of the house of God.

And this is what we're seeing here, you have heard, but I say unto you, he's he's totally undermining and overthrowing the false religion because the Pharisees and the scribes they had been really notorious for sucking the very life out of the law and they always focus on reducing it to something that men could attain and achieve without any help from God. Just grit and determination and that would make me righteous in the sight of God. You know there was this illusion that they were, there was this givenness to the Lord. But that wasn't really the truth, you know. Paul, you remember how he thought, he tells us, he gives us some insight into how he thought when he gives us his resume in Philippians chapter three.

And one of the things he says concerning the righteousness that is in the law, blameless. Meaning if I were to just interpret the law as a Pharisee, You couldn't pin anything on me. I was keeping every aspect of it. You remember when the rich young ruler, we talked about him last time, and he comes to the Lord and he falls down before him. Lord, what do I lack?

And Jesus tells him, keep the commandments. No, no, all those things I've been keeping from my youth. Do you see the danger of this supposed keeping of the Word of God? There was such delusion in Israel at this time. And the Lord is now on the scene.

And he's going to tell them, no, this is what true righteousness has been really all along. And a lot of people I think we missed the subtlety of what the Pharisees had actually done here. It says you have heard that it was said to those of old you shall not murder, which is quoting Exodus 20 the Ten Commandments, But then it doesn't stop. It says, and whoever murders will be in danger of the judgment. This is taken from another section of scripture from Leviticus, And it says in Leviticus, whoever kills any man shall be surely put to death.

But what they're doing is they're taking one of the Ten Commandments and they're merging it with a civil command. And by merging one of God's holy commandments with a civil command, they had ended up reducing that law to something that was just outward murder. Hey, so if I don't murder then I'm free is kind of the whole idea, you know? And so this mere criminal statute had now become the norm in the nation. But then Jesus comes and he says, but I say unto you again, he's not overthrowing Moses at all.

What he's doing is the scribes and Pharisees, they were the ones that overthrown Moses. And he's grabbing Tobiah, so to speak, and all his stuff, and he's about to just clear house and set things back up just like Nehemiah did, the way that they should have been before. And so what he wants us to see here is opposite of the scribes and the Pharisees is that any man who has a notion that I can make my way to heaven by good behavior. I'm about to decimate that. I'm gonna tell you what it is that God meant all along with this commandment.

And so here is Christianity laid out before us. But before we come to Christianity, the story of human history, if you were to really boil it down, You can look at it from various angles, but right from the very beginning, if you go back to Eden and then what happened in the next chapter, you see Cain killing his brother, then you fast forward a couple chapters and you see Noah and the flood and the intent of man's heart was only evil continuously. The story of human history is captured really in what we're going to be looking at. It's broken relationships. It's broken relationships on many levels and Christianity comes into this world that has been totally upended by sin, and it begins to set it right.

And that's what the Lord is after. It's really this radical teaching that's impossible to obey unless everything that we've already talked about in the Sermon on the Mount, remember we talked about the fact he starts it off with justification. You've been regenerated. Blessed are the poor in spirit. You've entered into the narrow gate.

You're the light of the world. You're the salt of the earth. He starts off with what you are and now he's telling you in light of who you are, here's how you ought to live. And so what's the spirit of the sixth commandment? What is God actually after?

It turns out that he's not merely going after the the outward act, but he's going to attack murder's mother. Who is murder's mother? It's anger. He's gonna go after anger. He says here in verse 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, Raqqa shall be in danger of the council. But whoever says you fool shall be in danger of hellfire. The very first things he deals with, again, totally opposite to the way that the scribes and the Pharisees had rendered this commandment, is He goes after your thoughts and my thoughts, your emotions and my emotions. He's attacking the animosity that can sometimes reside in our hearts, enmity and bitterness and hatred, deep resentment, anger, all these things kind of that can well up and I can I can be kind of well put together but all these things can be residing inside of my heart? And the question to ask yourself is have these things found lodging in your heart and if so beware.

Remember Cain. What's so fascinating about the account of Cain is long before he committed the act of actually taking his brother's life in murder, the Lord brought to his attention his countenance. You remember that? And he asked him a question, why are you angry? See, anger gave way to murder.

And this is what the Lord is after, that anger is actually a part of this commandment, thou shall not murder. In other words, forget the Pharisees' standard. The searcher of hearts holds us accountable for our feelings of unwarranted anger towards other people. Maybe they never even manifest, but they're there inside of our heart. And so when the law was, as the Pharisees had made it, it was attainable.

It was actually pretty easy. I'm innocent of murder, okay, I can check that one off the list and go on to the next one because I physically haven't committed the act of murder. But now it's something entirely different. And you could imagine all of those hears there on that day as they're there hearing the word from the Lord himself. And I know when I read this the first time, I recognize I can't even come close to obeying it.

This is what the standard is. It's as though unless there is an alien righteousness, something foreign to me, to Paul, to my fallen nature, dominating in my heart. I'm never going to be able to obey this. It's impossible. And it, you notice what it does.

Here's the gospel in such a beautiful way kind of put forward because it throws you against Christ. You recognize if you're honest that I'm not able to, my thoughts, that's a tall order, my emotions. I can maybe control my words here and there, but even that. James tells us if any man can control his tongue, that man's a perfect man. But here we're talking about something even deeper.

And so Spurgeon says this, he says, what a sweeping law is this? My conscience might have been easy as to the command, thou shall not kill. But if anger without just cause be murder, how shall I answer for it? Deliver me from blood guiltiness, O God, thou God of my salvation." Do you see what this does? At the same time he's telling you what the standard of true righteousness is, and in telling you that, you're being cast, hopefully, upon the only place.

Oh Lord, be merciful to me a sinner. Change my heart. We saw that with Stephen, didn't we? As he's being stoned. Here's a man who boldly declared, and he gives almost word for word the same testimony against his enemies.

Lord, do not lay these things to their church. So not that it's impossible, but it's impossible without the work of the Holy Spirit inside of us. But second, not only does he deal with my emotions and how critical they are, He deals with my words. You see that word there, raqqa, which is this Aramaic expression. It means kind of a senseless, worthless, empty headed man is kind of what the statement means.

It's a term of like deep reproach for somebody, somebody you just totally dislike. And here's the thing, you know, chances are you've probably never here in 2024 in America, you know, looked at someone and just said, Raka, right? You probably haven't done that. And if you say, well, I'm off the hook, you're probably falling into the same trap as the scribes and the Pharisees. That's not so much what he's trying to communicate here, but more so, whoever shall break out into open reviling and reproaches against any man shall be in danger of hellfire." This pit, this valley of Hinnom, which is just over the wall where they used to burn and do all this worship to Tofet and all this other evil that now had been turned into a dump.

He's he's pointing to that and saying This is the danger and doesn't it seem a little bit exaggerated I mean calling somebody empty-headed does that like a little bit overdone that I'm gonna be in danger of hellfire you know we live in a in an age don't we characterize so much by angry words spouted from every source. You can be driving and there's road rage or now they've got air rage if you're on a plane and someone just goes into a fit. Our social media is entirely like the whole thing is predicated really on venting anger and having no accountability. Just say what you think and whatever bitterness and hatred and Whoever can do it in the most creative ways gets the most likes and the most follows, that kind of thing. But the Lord is saying something entirely different, that when we give vent to angry words, What we're doing is we're scorning God's image in man, and it's in the same category as murder.

It's a shocking statement what he's saying here. And so what we're seeing is that what you think about your brother or your sister, maybe your mother or your father, and what you say about him or her can fall into the category of you shall not murder. This would have been news to every here on the mountainside that day to hear these words coming out of his mouth. How many people would be feeling okay and somewhat righteous at this point when you start now going through the course maybe of your life and even today evaluating, wait, where do I stand? But the Lord doesn't stop there.

He's given us the negative. He said, here's what not to think, and here's what not to say. But then the Lord goes into the positive, what we ought to do when conflict arises. And it's inevitable that conflict is going to arise. He says in verse 23 and 24, he says, Therefore, if you bring your gift to the altar and there remember that your brother has something against you, leave your gift there before the altar and go your way.

First, be reconciled to your brother and then come and offer your gift." Well again you have to put yourself back in time but is there anything more holy to these original hearers than this very act? You know here's this picture. Surely if anything ought to remain uninterrupted, it would be when you're coming before God. It's this picture here that you've made your way to the temple. You've got your offering, whatever that might be, it could be grain or sacrifice or whatever, but you're in a public setting and you're about to come to the priest and you've got your offering in hand And then something happens.

And you're confronted now with a fork in the road. Your conscience reminds you that all is not well with a personal relationship. This is really serious. This is now getting into Christianity. There's something wrong with a personal relationship.

You're in the temple, in line with the stuff in your hand, about to make this offering to the living God, and your conscience sends off a little alert. And look at this. It's not whether I have a ground of complaint against somebody else. That's easy, isn't it? I forgive them.

But whether anyone has a complaint against me is what he's saying here. Is there an unresolved defense that's kind of lingering or hovering in the background of your life that needs to be addressed before you do this next act? You know, honestly, as I was reading that, I'm like, ugh, I'm like, I know I'm gonna be tested on this. Sunday morning, if, I think if we're honest, I'll just be honest with you, Sunday morning can be a day of battle sometimes. And you can get up and, you know, something happens in your family.

It could be me with my wife or a child or something like that. Or it can be any other time. But something emerges in the relationship that's been fractured. It could be anger or whatever that kind of comes up, either I've offended or I've been offended, or whatever it can be. You've got to examine your own self.

And then we come to church, and we can be in danger of this whole thing right here. It's kind of very, very similar, you know? All of that, we're dressed up nice. Good morning, brother, good morning. How are you doing?

And Elveth, holy, holy. We start our saying, but in the background, the Lord is saying, not in my religion. You know, Luther said it like this, I'm going to be quoting this I think every time we go through these six individual things. He says, when I look at myself, I don't see how I can be saved. But when I look at Christ, I don't see how I can be lost.

And that's what I'm resting in, that it's the mercy of God. Remember, the beauty of the Sermon on the Mount is he tells you all that's happened to you first. You remember that? And now he's saying, in light of what has happened to you, there's a life to be lived. Like the Ethiopian eunuch, he receives the Lord, now he's a disciple, there's a life he's going to go and have to live in light of what he's understood.

And so he's not teaching, hey, stay home on Sunday if you had a fight or had an argument or something else like that. No. What he's saying, he doesn't say lay aside your thoughts of worshiping God because you're not in a proper state. No, no, no. But prepare yourself to worship without delay.

Get things right. And so I would just ask you, am I the only one that is guilty at times of doing this very thing and breaching this commandment? Because I'm just going to blow by it and just get through and have the service. Yeah, things are unresolved, but that's fine. Time will heal all wounds or whatever excuse I can tell myself.

It's hard, you know, it's hard to resolve personal conflict, whether it's against me and a brother, or a husband and wife, or a child and a parent, but this is, he's pointing to this for a specific reason here. And so what he's commanding, I think The easy way to think about it is resolve relational issues horizontally, right, before worship, vertical. If you don't, then your vertical is worthless. God will not receive it is kind of what he's saying here. But what I found interesting, you know, the more I was just evaluating and looking at this and it's as though God is, he's injecting himself into our human relationships.

Meaning, oh I thought it was just me and brother so-and-so. But God is saying no, no I'm also involved here. You thought it was just between you and that sister, or you and that child, or you and that spouse. But God is saying no, I'm also a party that has an interest in you being reconciled. In fact, before you offer me your worship, seek that reconciliation with your brother, your sister, your husband, your wife, your father, you know, your child, whatever that is.

And so what he's doing here, by injecting himself into all of our human relationships, he's ensuring that our religion is actually real. It's that hypocrisy is held at bay. It's hard to do family worship For example if there's all sorts of fighting and difficulty going on and it's a wonderful bomb Isn't it to have something that checks you and controls you to say wait a second if you're if you want to be a hypocrite go ahead, but if you want true religion then you've got to live according to my way. We were reading that this week in Luke where Jesus asked the question, he says, why do you call me Lord Lord and you don't do the things that I say. Very searching when you start looking at Christianity.

In fact, I would say impossible. But without Christ it is impossible, but with Him we can we can live and that's what he's calling us to, to the standard. And so I want to just ask you, is anything more practical than this? As a husband, we can give way to harsh words. That's why Paul says in Colossians, husbands do not be bitter or harsh against your wives.

Wives can be moody or angry or you can give cutting comments and things like that. Men can do the same. Wives can also use harsh words. But children, you can be disobedient and dishonorable. Dishonor is one of those heart things isn't it?

That you know, how do you regard your mother or your father? Brothers and sisters, well I'm not on speaking terms with brothers so and so, or I see them and I kind of walk across or avoid them. These are things that he's saying, no, if you're going to have true religion, you're called to a higher standard. You can get away with that if you're just going to be a Muslim or Catholic or something like that, where there's no heart religion, but we're in a different category here. And so he wants us to make sure that anger, and it's going to come, but when it comes that it's resolved.

And it is a supernatural thing. I just want to emphasize that, that it's far, far easier to just carry on and live to fight another day, isn't it? But do you see how this throws us upon Christ? Oh, I've got to humble myself now and say I'm sorry and ask for forgiveness. And you could say, I can't possibly do this, it's not in me.

And the Lord will reply back to you, I know. That's why I gave you a new nature with a new heart. This is really what Christ has come to do. And it's so interesting, you know what, like when I became a Christian, I changed my friends almost immediately. I changed the music.

I was listening to you, the places I would go, the way I dressed. Even my speaking, you know, that changed. A lot of things like that. But what I find is that there are things much, much deeper, and they're things that take a lifetime that are there, resident in me. And those are actually the things that are more, maybe even, I wouldn't say more dangerous, but very dangerous.

And I would just ask you, you know, how are you doing with the matter of anger? You know, maybe you're given to that. That's maybe one of your vices that you just give way to anger very, very quickly. You know, how are you doing with the matter of fixing things when things do emerge and problems do come and there is strife? Are you a quick forgiver?

Are you a quick repenter? Are you willing to overlook a fault, one of the things that the Bible commands in so many different places, without it ruining the rest of your day? And you can just absorb that blow so to speak because hey God is good and he's been merciful to me. Are you quick to take offense and to nurse wounds? You know we just got a couple of goats and a few goats and I'm looking at these goats and I said I didn't feed that goat why is it chewing?

Well it brings up I guess whatever it had previously it regurgitated what it had previously digested, and now it brings it up again. Do you do that? Regurgitate offenses and chew them and just focus on them and let them ruin your day. You know right now as I'm speaking to you perhaps are there conflicts brewing perhaps for a long time that need to be confronted? These are just questions to ask but here are your orders if any of these things are true and likely they are for a lot of us.

He says, leave your gift there before the altar and go your way. First be reconciled to your brother and then come and offer your gift. So the question is, are you walking in this way? Martin Lloyd-Jones, coming to the end here, but he comments on this verse, And he's relating it to our worship, and he brings up Saul in the Old Testament. And we all know the story, I think, of the battle, after the battle with the Amalekites.

And here we got Saul, and he kind of, you know, He saunders up to Samuel. Samuel shows up on the scene, and he comes up to him. And paraphrasing Saul, hey, that was a really good service, brother. He says, I've been carrying out the commandments of God. And Samuel looks at him.

He says, really? What is the meaning of the bleeding of the sheep and the lowing of the cattle which I'm hearing? And isn't that the king sitting over there with the stuff? In other words, he's saying that what we think is acceptable and what God thinks is acceptable might be two different things. He goes on to say in quote the the verses where Samuel says, has the Lord is great delight in burnt offerings and sacrifices as in obeying the voice of the Lord.

Mark Lloyd-Jones, he says this after he finishes, He says, I always feel so sorry for King Saul because I understand him so well. You know, this is the reality of who we are. We are saved. We are in Christ. And the standard is laid before us, an impossible standard that I find myself breaking but then having to repent for and casting myself upon him.

But as we grow hopefully these things become increasingly true of us to the point where we get to a point where Stephen is being stoned and we say Lord don't lay this sin to their charge. This progressive sanctification where you get a man like John, who's one of the sons of thunder. Lord, should we thunder down and destroy this entire city? You don't know what spirit you're of. But later on, what is he called?

The apostle of love. Word for word, he has the word love appears in his epistles probably more than anyone else. So something happened over the course of his life, where he was no longer the son of thunder wishing for fire to come down from heaven and devour people who didn't believe and accept what he was saying. And so this is what the Lord wants, is that we make things right. Otherwise, the Lord goes on to describe the escalating tendency of unreconciled matters.

You know, these are not only the things of physical murder, and that's a reality, of course, But these are the things of divorce. These are the things of children destroying their futures through dishonor. These are the things of church splits and wars. I mean, it covers the whole gamut of human relationships. And this is what he says, nip it in the bud.

There's urgency. He says, agree with your adversary quickly while you are on the way with him, lest your adversary deliver you to the judge. The judge hand you over to the officer and you be thrown into prison. Notice the progression from judge to officer to prison. This urgency, he's saying you're in a race against time to make things right once a conflict comes out.

Things don't get better on their own. That's what I tell myself. It'll get better. I'm just gonna give it some time. No, they tend to decay with time.

That's what the Lord is saying here. You know, distance starts to grow. Assumptions. I wonder what he's thinking or she's thinking. Hardness of heart.

I don't even care about that brother, or indifference. I just lose any love and emotion toward that person. That's what happens over time and as things get worse, this is what Proverbs says, a brother offended is harder to be won than a strong city and contentions are like the bars of a castle. That's what Jesus is saying, assuredly I say to you, You will by no means get out of there till you have paid the last penny. So do it quickly, get it right.

Don't let things go beyond possibility of resolution. And if you haven't been in the practice of keeping short accounts, Today is the day to begin. The Lord's commanding you to do this. And I just want to again just leave you with a couple of maybe one concluding thought here. You are a new creation and praise God for that.

We saw the beauty of that. This man today, this Ethiopian, he goes away rejoicing. And we ought to be rejoicing. But with our human relationships, get things right is what the Lord wants. Don't give Satan the thing he most covets in your home.

A foothold. That's all he needs is a foothold. Don't let relationships with Christians in your church or in your family fester without taking urgent steps to resolve them. Even if it's embarrassing, like leaving your gift publicly at the altar, where's he going? But take the step and you'll please God.

Don't do what Saul did. I've done the will of the Lord. I'm walking in the way when it's maybe not the case. It takes a lot both on the part of the offended as well as the one who's the offender to resolve these relationships. And again since the beginning, since the Garden of Eden, the woman that you gave me, right?

The first thing that happens after sin is a rift because anytime there's a rift between God and man there's going to be a rift between man and man but now that God has made the rift between you and him right that should permeate.