BIBLE IN TEN

Tuesday, 3 June 2025   “Whatever I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops. Matthew 10:27   “What I tell you in the darkness, you speak in the light, and what to the ear you hear, proclaim upon the roofs!” (CG).   In the previous verse, Jesus assured his apostles that there is nothing covered that will not be revealed and nothing hidden that will not be known. Next, He says to them, “What I tell you in the darkness, you speak in the light.”   The word skotia, darkness, is introduced. It can refer to literal darkness or be applied figuratively to spiritual darkness. In that case, it would be a brand of moral obscurity that is missing when a lack of faith obscures the light of God.   Jesus instructs them that the words He speaks in private should not be withheld in public. In Matthew 13, it says –   “All these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them, 35 that it might be fulfilled which was spoken by the prophet, saying: ‘I will open My mouth in parables; I will utter things kept secret from the foundation of the world.'” Matthew 13:34, 35   Later, in Mark 4:34, it notes that when they were alone, He explained these parables to them. When the apostles spoke about what Jesus cryptically passed on to the people, it meant that the people had to be willing to listen to their message. It is not unlike the Bible today.   The word of the Lord came to people. It was then recorded. Now, we must decide to read it, accepting that it is the word of the Lord. Jesus' instruction to His apostles is telling them that they are a part of the process of transmitting what He has set forth for them to know what God is doing. As such, He continues with a parallel thought, “and what to the ear you hear, proclaim upon the roofs!”   Two more new words are seen here. The first is ous, a primary word signifying the ear. It is the faculty of perception which speaks not just of the physical process of hearing, but also the assimilation of what is heard by processing it and understanding it. This is reflected in the thought, “He who has ears, let him hear.”   One can hear without assimilating, or he can hear and also assimilate and process the information he has heard. The second new word is dóma, a roof. In the Middle East, even to this day, the roof is a flat area, often used for sitting outside, sleeping, and even having parties. It is also a suitable place to make a proclamation, being elevated above others.   Jesus is probably speaking to these men quietly, giving them their instructions to go out into the field. Likewise, they would sit around a house or some other area and discuss things. This was what they would hear in their ear. They were to then take what they heard and make it public, symbolized by proclaiming it from the roofs.   Life application: Jesus is instructing his apostles on the importance of His message. It may or may not be that the apostles actually went up on the housetops to speak. The point isn't that they or we must do so.   In other words, we use the same type of thought when we say, “Shout it from the mountaintops.” Nobody really expects us to go up on a mountaintop and start shouting whatever message we are told to shout out.   Instead, it is a way of saying that something is to be made public and not held back. The apostles will later speak in open areas. This is recorded throughout Acts. Likewise, we have a message that the world needs to hear. We shouldn't timidly withhold it, but be willing to proclaim it as if we were on the rooftops.   If the Beatles can do a concert from the rooftops to share music that few listen to anymore today, why can't we be willing to proclaim the word of God openly and publicly? It is an eternal word from the Creator concerning our damaged relationship with Him and how it can be repaired. Let us not hold back this wonderful message of hope.   Glorious God, help us to be responsible with our time as we interact with others. There is coming a time when we will not see those around us again. People move, get new jobs, and die. Once the separation is permanent, our last chance to tell them about Jesus will be gone. May we speak while there is time. Yes, help motivate us to do so, O God. Amen.

Monday, 2 June 2025   Therefore do not fear them. For there is nothing covered that will not be revealed, and hidden that will not be known. Matthew 10:26   “Therefore, not you should fear them. For nothing, it is, having been covered which not it will be revealed, and secret which not it will be known” (CG).   In the previous verse, Jesus told the apostles that the disciple will be like his teacher and the servant like his lord. Therefore, they could expect that if the house-master is called Beelzebub, much more will they call the household the same. Remembering that, He next says, “Therefore, not you should fear them.”   Saying “therefore” requires knowing the context of what He is talking about, which is His comparison of them to Him. He is the Teacher and Lord, while they are the disciples and servants.   Saying that they should not fear means that He is not fearing, and they should be like Him. He has done nothing wrong to deserve such an accusation, and they, emulating Him, will have not done anything wrong as well. Based on this, he next says, “For nothing, it is, having been covered which not it will be revealed.”   This same general thought is also expressed in Mark 4:22 and Luke 8:17 and 12:2. In this clause, there is a new word, apokaluptó, to reveal uncover, disclose, etc. It is derived from apo (from) and kaluptó, the word translated as covered in this same clause.   The meaning of Jesus' words is that, despite the accusations against them, even if everyone were to believe them, the truth would be made known that they were serving the Messiah and not Beelzebul. At some point, no matter when it came about, they would be vindicated. Likewise, Jesus continues with, “and secret which not it will be known.”   Due to the nature of the words of both clauses together, as well as the fact that Jesus says them several times elsewhere, it appears that this is a proverbial expression. The repetition of the clauses using different words to convey the same idea forms its own sort of emphasis.   Jesus is reassuring them that a basic truth that others understood would hold true in their case in their relation to Him and their portrayal of His gospel.   Life application: Due to the nature of Jesus' words being either a proverbial saying or simply an axiom that exists because of the nature of how God deals with things, the words extend beyond the immediate context of it applying to the apostles and disciples during Jesus' time.   In other words, being a truth that is understood and applicable in all situations, we should have the same attitude that Jesus requests those with Him to have. We should not fear if we are wrongly accused by others concerning our faith in Christ.   Depending on where you live, it may matter more or less. If you are a Christian in Saudi Arabia, you are surrounded by a nation of people who, for the most part, have rejected the message of Christ. Thus, there will be a natural hostility towards the gospel and those who proclaim it.   That may well up at some point in accusations against believers, even to the point of physical harm or death. This is true in any such area. And though it may be less of a concern in some nations, there is a growing hostility even in once-friendly Christian nations against believers.   In such a case, there may actually more of a possibility of harm than with nations that have a supermajority of non-Christians. The Christians may be looked at as a curiosity or as being no threat.   But in countries moving away from Christian values, there are those who want to speed the process and eliminate their perceived foes. Jesus' words ask us not to fear. Regardless of what transpires with our situation, the truth of our proclamation will someday be revealed. Those who reject it will be the ones who suffer.   What He said to the apostles in Matthew 10:15 about the nature of judgment of Sodom and Gomorrah in relation to the cities of Israel that reject Him will be no less true of those who reject His gospel now. All wrongdoing will be exposed, and all who proclaim the truth will be revealed as such. And judgment upon those who reject the gospel will be forthcoming.   O God, we are grateful to You for Your kind hand of grace upon us. Give us the desire and fortitude to go out and speak of Your goodness to others. May it be that our words will be accepted and acted upon as we share the good news of Jesus. To Your glory, we pray. Amen.

Sunday, 1 June 2025   It is enough for a disciple that he be like his teacher, and a servant like his master. If they have called the master of the house Beelzebub, how much more will they call those of his household! Matthew 10:25   “The disciple – sufficient that he should become as his teacher, and the servant as his lord. If they called the house-master Beelzebul, how much more those – his household!” (CG).   In the previous verse, Jesus noted that a disciple is not above his teacher, nor is a servant above his master. He now continues this thought, saying, “The disciple – sufficient that he should become as his teacher.”   The meaning goes back to the previous verse, indicating that through instruction, a student will increase his knowledge of the subject provided by the teacher to become like him. At the same time, the meaning also goes forward to what will be said in the next sentence within this verse. Jesus continues, saying, “and the servant as his lord.”   In the same manner, the meaning reflects back on the previous verse. Even though a servant remains below his lord, he will be like his lord, emulating his desires, tending to his needs similarly, and so forth. Likewise, the meaning of this clause also extends forward to what Jesus next says, “If they called the house-master Beelzebul.”   Here, the word oikodespotés, house-master, is introduced. It is derived from oikos, a house, home, family, etc., and despotés, a lord, master, prince, etc. Taking the two together, house-master is a direct translation of the word.   As for the word Beelzebul, this is one variant found in texts. Other texts say Beelzebub. Either way, it is also introduced here. If the original is Beelzebub, it is derived from baal, lord or master, and zevuv [zebub], a fly. Thus, it corresponds directly to the god of Ekron, Baal Zebub found in 2 Kings 1. However, Barnes notes –   “The correct reading here, as in Luke 11:15, Luke 11:18-19; Mark 3:22, is supposed to be, not ‘Beelzebub,' but ‘Beelzebul' (Griesbach, Hahn, Robinson, Lexicon) an Aramean form of the word meaning the ‘god of dung' or ‘filth.' The name, thus altered by the Jews by changing a single letter, was given to Satan to express supreme contempt and aversion.”   Because of the prominent use of Beelzebul in the other synoptic gospels, this is probably correct. Someone familiar with the story in 2 Kings 1 may have thought there was an error when there wasn't. This is especially the case when considering the Hebrew word zevul [zebul], a residence, found five times in the Old Testament, such as 2 Chronicles 6:2.   Jesus is probably making a pun based on Beelzebul, the prince of demons, while also using the word to indicate house-master –   oikodespotés – house-master baal-zevul – master of residence   Understanding this, Jesus finishes with, “how much more those – his household!” Another new word is introduced, oikiakos, which signifies a household or domestic, as in one of the family. Jesus is saying that just as a student will become like a teacher and a servant like his lord, those who disdain the master of the house will likewise disdain those of his household. Thus, the pun is more fully understood –   If they called the house-master Beelzebul [prince of demons / house-master], How much more those – his household!   In other words, “He is their house-master and his household is just like Him. He is like the prince demons, and they are all demons of his house.”   Life application: If the pun stated in the commentary is correct, which seems to clearly be the intent, it is not unusual. There are many such puns to be found in the New Testament because the writings are highly dependent on Jewish thought.   The people would have had a knowledge of the Old Testament Hebrew, and they would have spoken Aramaic as the lingua franca of the land at the time. They also would have understood many closely associated words from other Semitic languages. And more, many would have also understood Greek, being the language of the Empire for the common people.   Today in Israel, there are those who have studied ancient Hebrew, there is the common modern Hebrew, there is a large population of Arabic speakers in the land, English is widely known and spoken, etc. Just as people today will finagle with languages to come up with interesting puns and plays on thoughts, this was the case at the time of Jesus.   Therefore, it is good to consider subtle plays on words that may have arisen from various sources. In doing so, interesting insights into what is being conveyed will certainly arise. Enjoy your time in the word! It is a deep well of treasure and delight.   O God, thank You for the great and beautiful word You have given us. It is filled with treasure because it is filled with Your thoughts and tender care for Your people. You have given us wonderful hints of what is on Your mind through many literary devices. Thank You for such wisdom on display in Your sacred and superior word. Amen.  

Saturday, 31 May 2025   “A disciple is not above his teacher, nor a servant above his master. Matthew 10:24   “A disciple, he is not above the teacher, nor a servant above his lord” (CG).   In the previous verse, Jesus noted that His disciples will not have gone through the cities of Israel before the Son of Man comes. Now, He will make a point about the treatment they will receive, building upon what He has said in the previous verses, saying, “A disciple, he is not above the teacher.”   This is why one is a teacher and the other is a disciple. The disciple is inferior to the teacher in the subject in which he is being taught. This is to be taken as an axiom. Someone may be more proficient than others in one area while being less so in another.   Therefore, the teacher in one case may be a disciple in another. In the case of Jesus, however, He will always be in the place of instruction. Along with this, He continues with, “nor a servant above his lord.”   This, too, is to be taken as an axiom. There are those who are in exalted positions, and there are those who are below them. This may be based on any of the innumerable reasons, but when someone is lord over another, the other is in a subservient position and will remain at the disposal of the Lord.   In the case of Jesus, it is this way for all of humanity. He alone is God incarnate and the sinless Son of God. The reason for His words will be further explained in the verses ahead, but what He says here is restated in other ways several times by Him –   “A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.” Luke 6:40   “Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him.” John 13:16   “Remember the word that I said to you, ‘A servant is not greater than his master.' If they persecuted Me, they will also persecute you. If they kept My word, they will keep yours also.” John 15:20   Life application: In schools in America today, there is little discipline, almost no respect for teachers or others in positions of authority, and the schools have become a breeding ground for societal degradation. This has been planned and executed by communist ideology that hates faith in Jesus Christ and the Christian nature of the nation.   The same is true with other once-Christian societies. There are various ways in which those in power are working to destroy the Christian heritage of those nations in order to remove the supposed bonds of faith in Christ as a principal tenet of national morality.   Because this is true, for those who espouse Christ and the values He established in His word, it can be expected that those who hate this way of life will grow increasingly vociferous against Christians and Christian ideology. This will continue to the point where it is acceptable to harm Christians without any negative repercussions from the government.   This was certainly the case during the Biden administration, where the government itself became a weaponized tool against Christian colleges, Christian teachings, and Christian churches.   The pendulum has swung back in the opposite direction under President Trump, and he is establishing groups to secure religious freedom as well as bring to account those who previously persecuted Christians in the government. They are being weeded out, and some will hopefully be going to jail for their illegal conduct.   This is good news, but it is something that is one election away from going back in the other direction. Therefore, Christians must always be ready to speak up for their faith and to work against the forces of evil that are out there.   Be informed of what is going on. A real battle is being waged, a spiritual battle. Unless you make yourself aware of it, you will not be able to do anything about it. Jesus' words ring just as true today as they did two thousand years ago.   Glorious God, thank You for the hope we possess concerning a new world where righteousness rules forever and ever. Whatever You have in store for Your people, we know it will be glorious. Someday, all wickedness will be removed, and there will be joy everlasting. How we long for that day! Amen.  

Friday, 30 May 2025   When they persecute you in this city, flee to another. For assuredly, I say to you, you will not have gone through the cities of Israel before the Son of Man comes. Matthew 10:23   “And when they should pursue you in this city, you flee to the other. Amen! I say to you no, not you should have completed the cities of Israel until if He should come, the Son of Man” (CG).   In the previous verse, Jesus noted to His apostles that they would be hated by all for His name's sake, but that he who endured to the end would be saved. Continuing with His words to them, He next says, “And when they should pursue you in this city, you flee to the other.”   This is something seen in Acts, such as –   “Now Saul was consenting to his death. At that time a great persecution arose against the church which was at Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles.” Acts 8:1   As noted in the previous commentary, however, these words are not limited to the period of these men going forth at this time. The words extend to the time after Jesus' death, as seen in Acts 8:1 and elsewhere, and even through the time of the tribulation noted in the previous commentary.   At this time, there is a certain amount of freedom for messianic believers in Christ in Israel, even if they are persecuted by some. The government and the law allow them to practice their faith, and they receive the same legal protections as others.   However, it is certain that during the tribulation period, persecution of faithful believers will intensify. This seems obvious based on the killing of the two witnesses in Jerusalem, as well as Jesus' words in Matthew 24, Mark 13, and Luke 21.   Taken together, these passages reveal persecution leading up to the destruction of the temple in Jerusalem, and then during the tribulation period after the church age. Understanding this, Jesus continues with, “Amen! I say to you no, not you should have completed the cities of Israel until if He should come, the Son of Man.”   The words have caused a lot of speculation and turmoil over the centuries. It is obvious to scholars that the words extend beyond the immediate time of evangelization before Jesus' crucifixion, but how could that be the case if Israel was destroyed in AD 70? Because of the seeming contradiction, varying opinions have flown off the pens of scholars for eons.   For example, one view is that stated by Albert Barnes, saying, “By ‘the coming of the Son of Man,' that is, of ‘Christ,' is probably meant the destruction of Jerusalem.” In other words, Jesus wasn't speaking of a literal coming, but a spiritual coming in wrath and judgment upon Israel for rejecting Him.   This is convenient, and it has been espoused by preterists ever since. They believe that the book of Revelation is describing the judgment upon Israel in AD 70. To justify this, they move the dating of the book of Revelation forward in an attempt to claim that it was prophesied and written before the event.   However, the standard and accepted dating of Revelation is that it was written after the destruction of the temple and the exile of the people. The answer is that Jesus is speaking of both prior to the destruction of the temple and the exile of the people, as well as the time after the church age during the tribulation.   A new temple will be built, the law will be re-established, and Israel will suffer judgment right up until they acknowledge Jesus as their long-rejected Messiah.   Life application: Of this verse, Cambridge both rightly and incorrectly states –   “Such words indicate that these ‘instructions' have a far wider range than the immediate mission of the Apostles. They are prophetic, bringing both warning and consolation to all ages of the Church.”   They are right that the instructions of Jesus range beyond the immediate mission of the apostles. They are prophetic of the future as well. However, they do not have anything to do with “all ages of the Church.” The words “not you should have completed the cities of Israel” exclude this thought.   First, the land of Israel was no longer called the land of Israel after the dispersion of the Jews. The Romans purposefully renamed it Palestine to disassociate the land from the people. The land was then ruled by others for two millennia. It was a part of the Ottoman Empire and eventually fell under the British mandate by the League of Nations in 1920.   In 1948, Israel was reborn as a nation. Everything has been leading to this time when the people would again be in the land, both known as Israel. With this now the case, the words of Jesus can once again continue to be fulfilled.   Nobody was going through the cities of Israel for the past two thousand years telling about Jesus because there was no nation of Israel for that to occur. The words of Jesus have meaning, and they cannot be ignored without coming to faulty conclusions about what is being said.   Glorious God, help our minds to be molded by Your word so that when we read it, we will be willing to accept it at face value, even if we don't fully understand what You are telling us. May we not make illogical connections that cannot rightly explain what we are being told. Help us in this Lord as we read, study, and contemplate Your word. Amen.

Thursday, 29 May 2025   And you will be hated by all for My name's sake. But he who endures to the end will be saved. Matthew 10:22   “And being hated, you will be by all through My name. And the ‘having endured to the end,' he – he will be saved” (CG).   In the previous verse, Jesus noted the divisions that will arise within the family because of faith in Him. Having said that, He next says, “And being hated, you will be by all through My name.”   Remembering that Jesus is speaking to His apostles about matters pertaining to Israel under the law, Jesus' word can be rightly understood. They were being sent forth to preach to the people of Israel concerning the kingdom. Jesus had not yet been crucified and resurrected. At this time, they had no idea that it was a part of His work.   He is telling them about what to expect as they go forth. Even if the substance of this work continues on after the completion of His ministry, He is explaining to them what they can expect concerning treatment from Israel, which has not received the message concerning Him.   Those Jews who proclaim the name of Jesus to Israel can expect evil treatment from their Jewish brethren and families. Having said that, He continues with emphatic words, “And the ‘having endured to the end,' he – he will be saved.”   Here, the preposition hupomenó, to endure, is introduced. It is derived from hupo, under, beneath, from, by, etc., and menó, to remain. Thus, it gives the sense of remaining under, as a load, trial, etc. For example, the word is used concerning love in 1 Corinthians 13:7. It refers to Jesus enduring the cross in Hebrews 12.   The meaning is that there is a burden placed upon the individual that will not abate until the end. However, if that person endures till the end, he will be saved. But the question then is, “Saved from what?” The answer is the burden he is placed under.   The same exact words, letter for letter, are used by Jesus in Matthew 24, a passage that clearly and unambiguously refers to the end times when Israel is facing the tribulation period. In that passage, Jesus continues to speak to the Jews about their witness to the nation of Israel. Of that period, Jesus says –   “And pray that your flight may not be in winter or on the Sabbath. 21 For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be. 22 And unless those days were shortened, no flesh would be saved; but for the elect's sake those days will be shortened.” Matthew 24:20-22   The salvation, then, is not referring to being saved and going to heaven. It is referring to being saved through the tribulation and entering the millennium, the whole point of Jesus coming in Israel's eyes. They had the words of the prophets, and they knew a promised earthly kingdom with Messiah as their Head was coming.  Thus, the intent of Jesus' words, both there and here, is, “He who endures the tribulation, he, he will be saved for the time of the promised kingdom.” Jesus words, as they often do, focus on Israel regardless of time. It is as if there is a mountain range being viewed. Some mountains are close and some are far away. They are one range, but the focus has to be adjusted to understand the entire view.   Life application: Concerning the idea of being saved in this passage, some Christian commentators don't even discuss it. Others equate it to the life of the Christian believer entering the kingdom of Christ. From there, verses from Romans, 2 Thessalonians, 2 Timothy, Revelation 3, etc., are cited to justify the notion that Christians need to endure to the end in order to be saved. In other words, our endurance after being saved is up to us. If we do endure, we will be saved. If we don't, we will lose our salvation.   The problem with that is manyfold, but in short, this is Jesus speaking to the Jews of Israel about their affairs within the land of Israel and concerning issues that will affect them. Second, if this were speaking of believers in the church after Jesus' crucifixion and resurrection, it would mean that we are not saved by grace through faith but through our deeds.   If a person can lose his salvation at any point after being saved, then the salvation was never of grace through faith. It was always conditional on what that person would do. That limits the scope of the cross in a person's life to a single moment in time, where faith in what He has done supposedly saves us. From there, the rest of our lives in Christ is conditional on what we do.   The cross loses its meaning and its effectiveness in salvation through such a doctrine. The sealing of the Spirit as a guarantee means nothing because it is not a guarantee at all. What was given to us as a right to claim upon that Day is removed through the first faithless act we commit after being saved. This is not the salvation the Bible speaks of when a person comes to Christ.   He is saved apart from works, and we remain eternally secure in that salvation, regardless of what works we later accomplish.   Be sure not to mix dispensations when analyzing Scripture. What is said to us in Christ is not the same as what is said to those under the law. Christ fulfilled the law. In His fulfillment, it is annulled. However, Israel as a nation rejected that, and they remain bound to the law until the nation collectively receives Him. Until then, each Jew, just like each Gentile, must decide for Christ or reject what Christ has done.   Lord God, we know that Jesus died for our sins. May we remain confident in our salvation because we have been saved once and for all time through His marvelous work. We may question why You would save us, but may we never question that we are saved when we trust in Jesus. He has done it all! Thank You for Jesus Christ our Lord. Amen.

Wednesday, 28 May 2025   “Now brother will deliver up brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. Matthew 10:21   “And brother, he will deliver brother to death, and father, child. And children, they will over-stand up upon parents, and they will kill them” (CG).   In the previous verse, Jesus told the apostles that when they spoke before the governors and kings, the Spirit of their Father would be the One speaking. He now continues, saying, “And brother, he will deliver brother to death.”   Many older translations add in definite articles not found in the Greek, saying, “The brother shall deliver the brother.” The omission of the articles, however, is to show that this is a general event that should be expected from any family at any time. It is reminiscent of the treatment Abel received from his brother Cain. In a similar manner, it next says, “and father, child.”   Again, older translations include a definite article without textual support. This is a general statement that these two closest of bonds, that of a brother to a brother and that of a father to his child, are ignored at the thought of the other proclaiming the good news about Jesus. Next, Jesus continues with, “And children, they will over-stand up upon parents.”   Here is a new and rare word found only here and in Mark 13:12, epanistémi. It is a word full of action, coming from epi, upon, on, over, etc., and anistémi, to rise up or stand up. Thus, it means to over-stand up. The word is then followed again with the word epi, upon.   The sense is that of a parent coming in and saying, “I have discovered that Jesus is the Messiah!” With that, the children stand up and in their standing, they come over upon their parents. The figurative “rise against” gives the sense of the action. When this occurs, Jesus says, “and they will kill them.”   There is another new verb here thanatoó, to put to death, being derived from thanatos, the state of death, either literally or spiritually. In this case, the action refers to the literal killing of the parent because of their proclamation.   The change from the singular of the previous words about the brother and the father to the plural in this clause is intended to show the level of animosity toward a person, no matter how many children he has. It is as if the parents were trees that only bore bad fruit because of the inhospitable nature of the environment in which they exist.   There is expected to be a hatred of the Name and remembrance of Jesus, and it will be so vile to the nation that the children will be willing to kill their own parents who have determined to follow Him.   Life application: Reading commentaries on these words as well as the surrounding verses, it is common for scholars to apply what is said to the history of Christianity among the nations, such as between Catholics and Protestants, or other such situations. Examples are provided of ill-treatment in the various lands where Christianity has been introduced.   Although it is true that these things have happened, this is not the context of the words. Jesus is speaking to Jewish apostles. The same basic instructions that are given to them are also given to the seventy disciples Jesus sends out in Luke 10. The words coming in this same paragraph will clearly identify those being referred to as Israel in the land of Israel.   The words may even be considered to apply in a limited sense to Israel in our current times. The same people are in the same land again, and though there are no more apostles, there are disciples of Jesus who have heard the words and converted to being followers of Christ. Whether this is referring to current times or not may be debatable, but the words are not spoken about persecution among the nations by Gentiles.   Such instructions, admonitions, and warnings are found in the epistles which are directed to the Gentile-led church, and that is where we can go to align the persecutions we face to what the Bible proclaims. It is inappropriate to use Jesus' words here in Matthew and apply them to our persecutions, simply because the context does not justify it.   Pay attention to the context. By taking Jesus' words from this chapter and applying them to our current time, contradictions will arise between the words of the epistles and what Paul says. Therefore, there will be errors in one's theology and doctrine. Verse 10:32 is a perfect example of this.   If you want to know where much of the bad doctrine in the church comes from, you will find it in a misapplication of the gospels and a misunderstanding of the intent of the Book of Acts. Keep things in their proper intended light, and you will be sound and sure in your walk with the Lord.   Lord God, there is a lot of conflict in doctrine between believers. Help Your people to consider why this is so. Then give us the determination to correct our deficiencies in analyzing Your word while correcting our thinking on what it says. Help each person willing to check to resolve their doctrinal conflicts so that they will be mature, rightly directed people. Amen.

Tuesday, 27 May 2025   for it is not you who speak, but the Spirit of your Father who speaks in you. Matthew 10:20   “For you, you are not those speaking, but the Spirit of your Father, the ‘speaking in you'” (CG).   In the previous verse, Jesus assured the apostles that when they were delivered up, they shouldn't worry about what they were to say. Instead, words would be given to them. He now states, “For you, you are not those speaking.”   One can see the emphatic nature of the words. Jesus avows that the apostles would be speaking, but it would not be they who were the source of the words. His words being plural (those speaking) indicates that the words, regardless of whether it is two or three of them testifying, would be guided. This is seen, for example, in Acts 4 –   “Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marveled. And they realized that they had been with Jesus. 14 And seeing the man who had been healed standing with them, they could say nothing against it. 15 But when they had commanded them to go aside out of the council, they conferred among themselves, 16 saying, ‘What shall we do to these men? For, indeed, that a notable miracle has been done through them is evident to all who dwell in Jerusalem, and we cannot deny it. 17 But so that it spreads no further among the people, let us severely threaten them, that from now on they speak to no man in this name.' 18 So they called them and commanded them not to speak at all nor teach in the name of Jesus. 19 But Peter and John answered and said to them, ‘Whether it is right in the sight of God to listen to you more than to God, you judge. 20 For we cannot but speak the things which we have seen and heard.'” Acts 4:13-20   Their state as uneducated and untrained men was noted by those interrogating them, but their boldness and the words they uttered were obviously marks of those who were proficient in oration. This is what Jesus promised them, further noting that it wasn't them, “but the Spirit of your Father.”   The Holy Spirit is given numerous designations in Scripture. At various times, He is called the Spirit, the Holy Spirit, the Spirit of your Father, the Spirit of Christ, the Spirit of truth, the Spirit of the Lord, the Spirit of God, the Spirit of holiness, the Spirit of adoption, the Helper, and so forth.   In this case, Jesus is speaking prior to the giving of the Spirit as promised by Him as a permanent sealing. Therefore, He uses the term Spirit of the Father to indicate that even before His work was complete, the Father, meaning the Spirit who issues from the Father, would speak through them. He is the Spirit, the “speaking in you.”   Exactly how this works is a point of speculation. In the account of David's time being prepared to assume the kingship, this is recorded –   “Then the Spirit came upon Amasai, chief of the captains, and he said: ‘We are yours, O David; We are on your side, O son of Jesse! Peace, peace to you, And peace to your helpers! For your God helps you.' So David received them, and made them captains of the troop.” 1 Chronicles 12:18   There, the Hebrew literally reads that the Spirit clothed Amasai. It was as if he were enveloped in the Spirit. Whatever way the apostles would receive the ability to speak what the Spirit intended, Jesus assured them it would be the case.   Life application: In the previous commentary, the scholars at Cambridge seemed to take the conservative view of the matter concerning preparation for sermons and addresses to Christian congregations, dismissing the notion that the Spirit will just fill them with words so that they can speak. Despite that, in their evaluation of this verse, they say –   “The Christian ‘apologist' shall not stand alone. The same Spirit instructs him which inspires the universal Church.”   It appears that they hold to a rather strange view of the work of the Spirit. He is not there to write sermons for you, but He is there when you need to give an apologetic defense for the faith. As noted in the previous commentary, however, Peter tells his readers that they must be prepared to give such an apologetic argument.   This is born out constantly when Christians with divergent views on doctrine and theology debate. It can be assumed that both sides are saved believers, and yet when giving a reason for how they perceive doctrine, they espouse contradictory concepts, one side being at polar opposite of the other.   The Spirit is not confused, and He is not going to give a defense through both sides when they conflict with what is correct. Rather, the Spirit has inspired the writers of the Bible, the word has been compiled and canonized, and it is our duty and responsibility to read it, interpret it properly, and then teach it accordingly.   There is no substitute for this process, and there is no injection of the Spirit without prayer and contemplation. In other words, if you are unsure of a doctrine, you should pray and ask the Lord to reveal to you the correct understanding of it. Then, you need to start studying, put aside your presuppositions, and determine from the word that is already given what the Lord is telling us.   If you want to see an incorrect way of expressing theology, walk into Charismatic and Pentecostal churches and watch the adherents stand in the congregation, making stuff up out of their heads and proclaiming it for all to hear. They may have never read the Bible once in their lives, but because they claim they are “Spirit-filled,” they act as if they have all of the wisdom of God in their “prophetic utterances.”   This is a sloppy and unhealthy way of handling one's relationship with the Lord. Stand approved! Read and study the word that has already been given to instruct us concerning the things of the Lord.   Lord God, please be with us as we study Your word. Guide us into right, sound, and wholesome doctrine by which we will be pleasing to You. Yes, Lord God, help us in this most important endeavor. Amen.

Monday, 26 May 2025   But when they deliver you up, do not worry about how or what you should speak. For it will be given to you in that hour what you should speak; Matthew 10:19   “And when they should deliver you, not you should be disquieted how or what you should say. It will be given for you in that hour what you should say” (CG).   In the previous verse, Jesus informed the apostles that they would be brought before officials as a testimony to them and the Gentiles. He now continues with, “And when they should deliver you.”   This is referring to the act of taking these apostles to the forum where the leaders just mentioned sat, be it in a proconsul office or a speech to kings and others, such as occurred with Paul in Acts when he addressed Festus, Agrippa, and others. They would be taken before these men and asked to state their words concerning Jesus. At such a time, Jesus says, “not you should be disquieted how or what you should say.”   Jesus uses the same word, merimnaó, that He used 6 times in Chapter 6 to alleviate the concerns of the disciples, and by extension, the others who attended the Sermon on the Mount concerning various issues. The word gives the sense of being over-anxious.   The apostles, as they went forth, were not to be in such a state because, as Jesus next says, “It will be given for you in that hour what you should say.”   The meaning is that until that point, they may be curious about what they will say as a witness, but that curiosity shouldn't concern them. Rather at that very hour, when they are brought forward to speak, they will be given words suitable to the situation. The next verse will explain why Jesus says this to them.   Life application: Of the words of this verse, Cambridge says –   “Curiously enough this has been quoted as if it justified want of preparation for sermons or addresses to a Christian congregation.”   The words “curiously enough” indicate that the commentator understood that such a thought is nonsense. And yet, these words of Jesus are cited quite often by people as they claim they will be inspired by the Spirit to speak.   There is nothing to suggest that this is the case, and a proper understanding and application of context will tell the student of the Bible that such is not the case. This is especially to be considered true because a large majority of Christians don't know the Bible very well. They may not know sound doctrine at all.   If this is so, why would the Spirit of the Father work through people with opposing viewpoints on theology to make their case through leaders today? Rather, we have the Bible. It is our responsibility to learn it and then tell what we know as best we can to those who ask. This is why Peter says –   “And who is he who will harm you if you become followers of what is good? 14 But even if you should suffer for righteousness' sake, you are blessed. ‘And do not be afraid of their threats, nor be troubled.' 15 But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear; 16 having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed. 17 For it is better, if it is the will of God, to suffer for doing good than for doing evil.” 1 Peter 3:13-17   Peter did not tell his hearers that they would be given words at a particular time concerning what to say. And Peter knew better than most that proper doctrine counts. His epistle came after his rebuke from Paul for not holding to sound doctrine, as is recorded in Galatians 2.   We are given brains to use. If we fail to use them in studying theology, we will not know proper theology. God is not going to bail us out when we stand before others, having failed to do our best to learn what His word says. Jesus' words are given in a particular context for a particular reason. Let us remember this and keep things in their proper context!   Lord God, it is true that Your word is big and complicated. It requires a lot of time and difficult thinking to get its almost infinite number of nuances. And so, please be with us as we study and prepare ourselves to present our defense for the hope that is in us. Guide our minds now to prepare so that we will be prepared when needed. Amen.  

Sunday, 25 May 2025   You will be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. Matthew 10:18   “And also upon governors and kings, you will be brought because of Me for a testimony to them and the Gentiles” (CG).   In the previous verse, Jesus told his apostles to beware of men because they would deliver them up to councils and scourge them in their synagogues. Continuing with this thought, He next says, “And also upon governors and kings, you will be brought.”   A new word is introduced here, agó, translated as “brought.” It is a primary verb signifying to lead, bring, drive, etc. In this case, it is future tense with a passive voice, thus “you will be brought.”   In the Bible, the word translated as governors includes positions such as proconsuls, procurators, etc. The title of king is one that is seen at times in the NT, such as Peter's being arrested under the authority of King Herod in Acts 12.   The words of Jesus here certainly would have applied to these apostles to some extent later in their ministries, but the majority of the interaction with such positions, as recorded in the Bible, was between Paul and such men. This is because Luke especially followed the life of Paul as he traveled among the Gentiles.   In fact, the name Paul was probably one taken on by him after his meeting with Sergius Paulus, as is recorded in Acts 13. After that encounter, he is never called Saul again, except when quoting past events. From that time forward, he was known as Paul. As for the reason for being brought before them, Jesus next says, “because of Me.”   This was their life calling. They were apostles of Jesus, and He was sending them forth bearing His name. It may be that even during this early period, they would appear before such positions, but there is nothing specifically recorded concerning it. Whenever it did happen, however, it was “for a testimony to them and the Gentiles.”   The stating of two different categories, “them and the Gentiles,” seems to indicate that the testimony was for the leaders to hear and then bring a positive influence for the gospel on those under them. As many of these would be Gentile leaders, this is where their influence would rest.   As such, what appears to be the case is that this is referring to something such as the trial of Paul in Acts 25, where Festus, Agrippa, and others held trial. The testimony concerning Jesus was to both Jews and Gentiles there, as it was in other situations Paul found himself in. But Paul, like the other apostles, knew in advance this would be the case –   “Then Ananias answered, ‘Lord, I have heard from many about this man, how much harm he has done to Your saints in Jerusalem. 14 And here he has authority from the chief priests to bind all who call on Your name.' 15 But the Lord said to him, ‘Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. 16 For I will show him how many things he must suffer for My name's sake.'” Acts 9:13-16   The words tend to give weight to the thought that while Israel was rejecting the gospel, the Gentiles would begin to be receptive to it.   Life application: The words thus far are intended to show that Israel was given every opportunity to accept Jesus as their Messiah. The testimony to foreign positions of authority and foreigners was actually a part of this. Jesus spoke concerning the sign of Jonah, meaning his preaching.   Jonah said that in forty days, Nineveh was to be destroyed. In the Bible, the often-seen application of such a statement as this is a day for a year. In other words, when Jesus said that the sign of Jonah would be given to them, He was saying that they had forty years to acknowledge Him.   The witness to Gentiles was intended, even from the beginning, to get Israel to see this and turn to Him –   “For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. 26 And so all Israel will be saved, as it is written: ‘The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; 27 For this is My covenant with them, When I take away their sins.'” Romans 9:25-27   Paul wrote this during that forty-year period, and from other passages in the New Testament, it seems that it was believed that this blindness would quickly be replaced with sight, the kingdom would be ushered in, and Jesus' return would have taken place.   And yet, we are still waiting for this to take place two thousand years later. Jesus' plan is being worked out, and His church continues to be built. Israel was destroyed, they were exiled, having rejected Jesus, but they will be spiritually restored to usher in the promised millennial kingdom. Their regathering at this time is for this purpose.   They will go through the purification of the tribulation period along with the rest of the world, but they will be saved through it. God's promises will never fail. Let us trust in this and be confident that everything promised will come about as prophesied.   Lord God, there are times in the past when we have misunderstood Your word. Maybe that is still the case today. There may be a long haul before the return of Jesus comes about. All we can do is wait patiently and continue to faithfully proclaim Your word until then. However, it is our desire to see Him really soon! May You speed His coming. How we long to see Jesus. Amen.

Saturday, 24 May 2025   But beware of men, for they will deliver you up to councils and scourge you in their synagogues. Matthew 10:17   “And you caution from the men. For they will deliver you to the councils, and in their synagogues they will flog you” (CG).   In the previous verse, Jesus told the apostles that they were being sent out as sheep in the midst of wolves. He now begins to explain who these wolves are, beginning with, “And you caution from the men.” He uses the same word and conveys the same idea as what He said about the false prophets in Matthew 7:15 –   “And you caution from the false prophets who – they come to you in clothes of sheep, and inwardly they are wolves – rapacious.”   Just as the false prophets were there to destroy those who carried the true message of Christ, there would be people resistant to their message in the towns and cities they would visit. Understanding this, He continues with, “For they will deliver you to the councils.”   The word here is the same first seen in Matthew 5:22 sunedrion, a sanhedrin or council. This is plural, and so it is not referring to the main Sanhedrin, but a lower set of councils or courts located in the provinces and probably connected to the synagogues. The word signifies a sitting together. Thus, it is a council of men gathered for a set purpose. He also says, “and in their synagogues.”   The word has also been seen already. It is a designation for a solemn Jewish religious assembly. Strong's says of this word, “by analogy, a Christian church.” Depending on what he is talking about, this may be incorrect. The word is used in the gospels and Acts, always when referring to a gathering of the Jews. It is only again mentioned in James 2:2 and Revelation 2:9 and 3:9. Each of those instances refers only to a Jewish gathering.   It may be a Christian meeting, but only in the sense of Jewish Christians, such as today's messianic Jews. It is not a term used in the Bible to describe a gathering of Gentiles. Finally, Jesus says of what will occur there, “they will flog you.”   This is a new word, mastigoó, to flog. It is referring to the law of Moses and what is allowed as punishment for transgressors –   “If there is a dispute between men, and they come to court, that the judges may judge them, and they justify the righteous and condemn the wicked, 2 then it shall be, if the wicked man deserves to be beaten, that the judge will cause him to lie down and be beaten in his presence, according to his guilt, with a certain number of blows. 3 Forty blows he may give him and no more, lest he should exceed this and beat him with many blows above these, and your brother be humiliated in your sight.” Deuteronomy 25:1-3   Jesus is warning His apostles that this is what they can expect when proclaiming the good news within the land of Israel at this time. Paul refers to this in his second letter to the Corinthians –   “From the Jews five times I received forty stripes minus one.” 2 Corinthians 11:24   Life application: Notice the common denominator in the words of Jesus, the type of gatherings described, the words of Paul, and the context of “who and what” concerning what is stated. It is all about the apostles' evangelization of the Jews within the land of Israel at this time. Even if Jesus' words may extend beyond that, though, in the coming verses, the context here excludes Gentiles entirely.   In other words, these words cannot be later applied to the Gentile-led church or Gentiles in general. They only refer to what will come upon Jesus' Jewish apostles in their ministry to the people of Israel.   Paying attention to, as well as maintaining, proper context reveals this truth. Therefore, if you hear a sermon or teaching on these verses that are then applied to you personally or the church in general, you will know that the instructor has not properly considered the context.   A sermon or teaching on these verses should be for reference and instruction concerning the apostles' interaction with their people, Israel. Going beyond that will lead those instructed to a false understanding of what Jesus is instructing.   Lord God, it is true that any believer who is willing to proclaim the truth of Jesus may be persecuted for that proclamation, but help us not to use verses that are not intended for us concerning this to justify that it is so. Instead, help us to rightly divide and consider Your word. Amen.

Friday, 23 May 2025   “Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves. Matthew 10:16   “You behold! I, I send you as sheep in wolves' midst. You become, therefore, sagacious as the serpents and simple as the doves” (CG).   In the previous verse, Jesus told the apostles what it would be like on judgment day for the cities that rejected their message. He now continues His words to them, saying, “You behold! I, I send you as sheep in wolves' midst.”   The pronoun is emphatic, “I, I send you.” Jesus is personally sending them, knowing in advance what they will face. The emphasis looks back on everything He had already faced, knowing that they too would receive like treatment. Thus, they shouldn't feel that what they were to experience was unique or unknown to Him.   As for the metaphors, they are self-explanatory to anyone who knows the difference between wolves and sheep. This wording was known to Israel from their writings, such as when the Lord, through Ezekiel, spoke of the leaders of Israel in their treatment of the people –   “Her princes in her midst are like wolves tearing the prey, to shed blood, to destroy people, and to get dishonest gain.” Ezekiel 22:27   This and other instances from Scripture told them that they should expect ill-treatment. They were like lambs. Their message was harmless and should be taken as inoffensive. And yet, when it was heard, they would face vile accusations, possibly be attacked, and so forth. Because this was expected, He next says, “You become, therefore, sagacious as the serpents.”   From the earliest account of man on earth, the serpent is portrayed as a cunning beast. It is the serpent that caused Adam to fall through his deceptive tongue. Barnes notes that the Egyptians used the serpent in their hieroglyphics as a symbol of wisdom. Thus, this was something understood beyond the borders of Israel as a common theme.   Jesus is telling them to be cunning like serpents, not in a negative way, but in the sense that they should be aware of the attacks that would come against them and respond accordingly in a sagacious manner to the situation at hand. Further, He says, “and simple as the doves.”   The adjective translated as simple, akeraios, is most literally translated as unmixed, being derived from the negative particle a and the verb kerannumi, to mix. Saying unmixed, however, may leave the reader not sure what is being referred to.   However, the word simple is from the Latin word simplus which then carried through old French. It signifies a medicine made from one constituent. Thus, it is unmixed or pure. This meaning continues in intent today.   As for the dove, they are just that, pure, untainted by other constituents that might corrupt them. They simply act as doves regardless of the world around them being fraught with terror or easy manipulation. In other words, they don't join in the terrorizing, nor do they cunningly try to manipulate their surroundings to obtain what they need.   As such, one can see the beauty of the symbolism of the dove representing the Holy Spirit. He meets His purpose within the Godhead without any form of terror or manipulation. Rather, He inspires, helps, edifies, and leads according to the love and wisdom of God, reassuring and comforting those who are His.   Life application: Today, there are nations that have carried the gospel message for eons. The nation itself has been identified with the Christian faith. There are those who are within such nations who are trying to retain their country within that same context. Therefore, they go out and preach the gospel in the streets, hand out tracts, appeal to the masses concerning what is right, etc.   It is true that some of these people are annoying to the point that nobody wants to listen to them. Some of them stand on street corners and condemn everybody to hell. That is not a very good selling point concerning one's message, but they do it anyway. Despite people like that, there are those who truly care about sharing the grace of God in Christ Jesus, they pass on a message that is inoffensive, pure, harmless, and good. And yet, there are wolves out there that literally attack them, steal their Bibles, publicly tear them apart, stomp on them, etc.   Some will come up and shout in the faces of these people as if what they are doing is harmful. And yet, it is the most loving thing they could do. They just want people to know Jesus. Some are converted, making their efforts worthwhile. Some will never be converted and continue to rage against Jesus. They must face the same judgment Jesus spoke of in the last verse. It will be more sufferable for Sodom and Gomorrah than for them on that day.   Despite this, it is right that we present the gospel, even if it receives serious animosity and blowback from those we speak to. Our words will serve their purpose if they are rightly spoken in accord with the words of Scripture. So be bold, cunning, and simple all at the same time. But be sure to speak!   Lord God, help us to be people of powerful pronouncement as we walk in Your presence. May our words convey to others the knowledge we possess concerning the riches and glory of the gospel so that others can be saved. Without us, who will speak? Help us to do so! Amen.

Thursday, 22 May 2025   Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city! Matthew 10:15   “Amen! I say to you, it will be sufferable – land Sodom and Gomorrah – on judgment day than that city” (CG).   In the previous verse, Jesus instructed the apostles to out-swing the dust from their feet of any house or city that rejected their word concerning the coming of the kingdom of heaven. Now, He tells them what that act signifies, beginning with, “Amen! I say to you.”   As has been seen, this forms an emphatic declaration concerning what follows. He is stressing the importance of what follows. In this case, it is the ramifications for rejecting the word they carry, saying, “it will be sufferable.”   It is a new adjective, anektoteros, signifying more endurable, more tolerable, etc. It is derived from the verb anechó, to endure, bear with, tolerate, etc. In this case, a single word that will fit the surrounding thought is sufferable. Next, to describe what is sufferable, He says, “land Sodom and Gomorrah.”   The epitome of what is considered biblical punishment and judgment on sin is found in the destruction of Sodom and Gomorrah. So poignant was this lesson found in their writings that the memory of it is referred to throughout their history.   At times, the cities are referred to as the epitome of wickedness. At times, they are used as the epitome of judgment upon it. In Isaiah 1, both thoughts are referred to at one time –   “Unless the Lord of hosts Had left to us a very small remnant, We would have become like Sodom, We would have been made like Gomorrah. 10 Hear the word of the Lord, You rulers of Sodom; Give ear to the law of our God, You people of Gomorrah.” Isaiah 1:9, 10   These warnings didn't end with Jesus' words, though. They are referred to in 2 Peter and Jude. Finally, in Revelation 11, Jerusalem of the tribulation period is equated to Sodom and Egypt, a stinging and shameful rebuke.   Of these cities and what will be sufferable for them, Jesus says, “on judgment day than that city.” In other words, at the time when judgment is meted out upon the world prior to the lost being cast into the Lake of Fire, Sodom and Gomorrah will receive less punishment than such a city. How could that be?   The reason isn't the direct, flagrant, and open wickedness of these cities. Rather, it is a matter of revealed light. As Jesus says elsewhere –   “But he who did not know, yet committed things deserving of stripes, shall be beaten with few. For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more.” Luke 12:48   Sodom and Gomorrah were cities filled with perverts and wicked people, but they only had the light of general revelation to direct them, along with the consciences that God gave them. Israel, on the other hand, had God's special revelation in the form of the law, the writings, and the prophets.   They were given these things to lead them to the coming of the Messiah, Jesus. Upon His arrival and His proclamation that everything they were promised was about to be presented to them, they rejected what these writings proclaimed. In their rejection, there could be no excuse. This is a truth that continues to this day.   Life application: Today, it is popular among Christians to give Israel and the Jewish people a pass for their conduct and their way of life. Condemnation of those around her comes quickly, as it should, but when it comes to pointing out the behavior of Israel, there is often not a peep made.   And yet, it is Israel the people who bear the name of God, who openly hold “pride” parades, condone abortion, promote or tolerate wickedness, etc. Christians should support the nation in their state of return because God has ordained it, while not failing to call out their corruption as well as their rejection of Jesus.   Jews must be evangelized like any other group of people. Those who reject Jesus will be eternally separated from God. What came upon them for the past two thousand years was a self-inflicted wound. Paul explicitly says this when writing to those at Thessalonica –   “For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe. 14 For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans, 15 who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, 16 forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost.” 1 Thessalonians 2:13-16   Be sure to pray for Israel, be willing to call out their flaws, and be sure to have tracts ready to hand out to any Jews you meet, just as you would for any other person.   Heavenly Father, help us to think clearly about how You have presented Your word, including its warnings, to the people of the world. Judgment really is coming, and people must be warned of the consequences for failing to heed the word You have given us. May we be bold in this, O God. Amen.  

Wednesday, 21 May 2025   And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. Matthew 10:14   “And who, if not he should receive you nor he should hear your words, departing the house or that city, you out-swing the dust of your feet!” (CG).   In the previous verse, Jesus continued his instructions about greeting a house when looking to stay with someone in a city. Concerning someone whose peace is not received, Jesus says, “And who, if not he should receive you nor he should hear your words.”   The word dechomai, to receive, is introduced. HELPS Word Studies says, “to receive in a welcoming (receptive) way. ... [The personal element is emphasized ... which accounts for it always being in the Greek middle voice. This stresses the high level of self-involvement (interest) involved with the ‘welcoming-receiving.'”   If the peace spoken to the house is not well-received, it symbolically returns to the one who made the greeting. The apostles' words were heard, their mission was explained, and the one to whom the appeal was made found it unsuitable to the state of their household.   This is essentially what Jesus is speaking of. If this is the case, and their words have been rejected, He next says, “departing the house or that city, you out-swing the dust of your feet!”   The word ektinassó, to out-swing, is first used here. It is derived from ek, out or from, and tinassó, to swing. Thus, it literally signifies to out-swing. Saying “shake off,” as most translations say, is a suitable and understandable translation.   One can imagine them walking out of the house or the city, putting their foot forward, and swinging it back and forth as a symbolic gesture of their displeasure at how things transpired. This is something that is seen by Paul in Acts 13 –   “Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed. 49 And the word of the Lord was being spread throughout all the region. 50 But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region. 51 But they shook off the dust from their feet against them, and came to Iconium. 52 And the disciples were filled with joy and with the Holy Spirit.” Acts 15:48-52   A third new word is also seen in this verse, koniortos, dust. It is derived from koniaó, to whitewash or plaster, and ornumi, to rouse. Thus, one can think of something being pulverized. That leads to the thought of dust, which blows about like something as it is pulverized.   This symbolic gesture is a way of indicating that the very dust of the house or city that they visited was repulsive to them and they wanted to be rid of it, lest they carry a vestige of it with them, reminding them of the dirty treatment they received.   Life application: Concerning the act of shaking off the dust in this verse, the Pulpit Commentary, among other similar commentaries, says –   “Treating it as a heathen place, whose pollution must be shaken off. For the very dust from a heathen land was to be reckoned as polluting, since, as Rashi says on Talm. Bab., ‘Sabb.,' 15b (cf. Lightfoot, 'Hor. Hebr.,' in loc.), ‘It may be doubted, of all the dust of a heathen land, whether it were not from the sepulchre of the dead.'”   Because of this comment from Rashi, Vincent's Word Studies says –   “The very dust of a heathen country was unclean, and it defiled by contact. It was regarded like a grave, or like the putrescence of death. If a spot of heathen dust had touched an offering, it must at once be burnt. More than that, if by mischance any heathen dust had been brought into Palestine, it did not and could not mingle with that of 'the land,' but remained to the end what it had been - unclean, defiled and defiling everything to which it adhered." The apostles, therefore, were not only to leave the house or city which should refuse to receive them, ‘but it was to be considered and treated as if it were heathen, just as in the similar case mentioned in Matthew 18:17. All contact with such must be avoided, all trace of it shaken off' (Edersheim, ‘Jewish Social Life in the Days of Christ').”   There is a problem with this, which is that there is nothing to support the conclusion that this was how Jews felt about the dust of pagan lands. It is illogical and a pointless commentary. First, many Jews lived in the diaspora. Paul was born and raised in Tarsus of Cilicia.   Acts 2 notes that Jews were visiting from all over the empire. Further, Rashi was born in France in 1040 AD, studied in Germany, and then returned to France. Commenting on the filthy nature of pagan lands by someone who was born, raised, and died in them just means that he was an arrogant, close-minded, and racist person who thought he was better than those among whom he lived.   Jesus was making a point about the treatment of the apostles in the land of Israel, not among Gentiles. In Acts 13, Paul was making the same point about Jews in a Gentile nation.   God is not worried about the dust of foreign lands. His concern is about the defiled nature of those who come against the gospel. Be sure not to pass on ridiculous commentaries that are not based on a rational analysis of Scripture or how God deals with humanity.   Rashi, like the Jews in Acts 13, rejected Jesus Christ. Therefore, Rashi, not the dust of the land in which he lived, was defiled and unacceptable to God.   Heavenly Father, the earth is Yours and all its fullness. You are pleased with Your creation, whether in Ome, Japan, or Pueblo Viejo, Ecuador. The things that displease You don't concern the nature of the lands or the clarity of the water. Rather, You are pleased with those who have received Your Son, Jesus. Upon all others, Your wrath remains. Help us to get the word out so that the world will know the glory of Jesus! Amen.  

Tuesday, 20 May 2025   If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. Matthew 10:13   “And indeed, if the house, it should be worthy, it came – your peace – upon it. And if not it should be worthy, your peace, it returns to you” (CG).   In the previous verse, Jesus said, “And entering into the house, you greet it.” He now continues, saying, “And indeed, if the house, it should be worthy.”   The order at first seems off. How can they greet a worthy house that is found later to be unworthy? The meaning is found in the greeting as stated by the Jews mentioned in the previous commentary, Shalom lekha, “Peace to you.”   This was not something that was stated after the household was determined worthy. It is what any person in the Middle East would do upon entering any house, meeting any stranger on the way, or even walking into a restaurant where someone is immediately greeted. It is as common as someone in America coming to a house and saying “Good afternoon.”   For example, in Arabic nations, when greeting another, it is standard to say, As-salamu alaikum, “Peace be upon you.” It is essentially the same thought as the Hebrew just mentioned. In other words, Jesus is telling His disciples to walk into a house with the standard greeting for peace. It is at this time that “if the house, it should be worthy” applies. Only after that, He says, “it came – your peace – upon it.”   Here, the word eiréné, peace, is introduced. It signifies peace both literally and figuratively, such as quietness, rest, restoration, etc. The word is derived from eiró, to join. Thus, one can get the sense that a state of harmony has been enjoined.   The apostles are to send forth their peace, looking for it to be enjoined with the household. However, only after explaining their intent and purpose for being in town would that peace actually be realized or denied. If so, their peace would truly rest upon the house. On the other hand, “And if not it should be worthy, your peace, it returns to you.”   Another new word is seen here, epistrephó, to turn, return, convert, etc. It is derived from epi, upon, and strephó, to turn or return. Thus, it bears much the same meaning as strephó, but it is accentuated.   Jesus' meaning here is that the standard greeting for peace should always be extended, but it may not always apply. When it is extended and the house is one of peace towards their message, then their peace, meaning a state of harmony with the owners, will exist. However, if the opposite is true, those in the house have set themselves against the gospel, and there will be no peace between them. As such, they are to depart from that house.   Jesus will continue to explain just what this state of lacking harmony means for them in the coming verses.   Life application: The false teaching that Christians must forgive everybody all the time for all offenses against them has been so heavily pushed within the church that Christians face one of two general states in their existence for those who actually care about this particular doctrine.   The first is a group of neurotic people who stand frustrated at the fact that they are constantly abused by others with no foreseeable relief or remedy. Their state of salvation becomes one of works, ever attempting to merit what has already been given to them through accepting Jesus.   In other words, they are told they are saved by grace through faith in Christ. They accept this message and are saved. However, they are also told that if you don't forgive others, you will not be forgiven. Thus, there are contradictory thoughts tearing at the soul of the poor believer.   The only possible escape is to follow a path of works to continue to be saved, to merit God's favor, and to retain their salvation. It is an unhealthy, unbalanced, and unbiblical approach to one's walk with the Lord. It is an impossible dilemma that ruins their joy in Christ. The second state is a group of people who claim they forgive everyone, are at peace with all people, and are actually better than all other Christians because they are able to do what they know no one can actually do. The resulting arrogance in such people is, at times, astonishing.   The reason they can live in this state, knowing it is not true, is that they don't actually care about discovering the truth of how to resolve the dilemma. Instead, like anyone who has the upper hand over others, they feel they have the right to other's respect and adoration. They are the super Christians worthy of other's emulation. They hold the secret and thus have implicit control over those who are inferior in their walk with the Lord, or so they think.   The words of Jesus in these verses clearly demonstrate that there are times when people are at odds with one another and that no peace exists between the two. There is no forgiveness of the offense against the gospel to be obtained. That will be seen in the next two verses.   It is important for saved believers to know and remember that forgiveness in Scripture is never unconditional. If it were, it would mean the believer has a higher standard to meet than God has set forth in Christ. Jesus' sacrifice is offered to all. However, it is conditional upon belief in what the cross, burial, and resurrection mean.   Without belief, no person will be saved. Thus, there are conditions for forgiveness, even from God's position. To teach that all believers must forgive all people all the time without meeting certain standards is completely unbiblical, it is opposed to the gospel message, and it produces insecure or arrogant attitudes that are damaging to a sound walk with the Lord.   Lord God, help us to take all things in their proper context and to apply them appropriately. Taking verses out of the intended context can only damage our doctrine and a proper walk with You. So, keep reminding us to carefully consider and apply Your wonderful word to our lives. Amen.

Monday, 19 May 2025   And when you go into a household, greet it. Matthew 10:12   “And entering into the house, you greet it” (CG).   The previous verse noted that when a worthy house is found, the apostles were to stay there until they left. Jesus continues with, “And entering.”   Being a participle, the intent is “at the time you enter,” or “while you are entering.” He continues with “into the house.”   The KJV and NKJV say “a house.” This is incorrect. They were to go to houses until they found a worthy one. They were not required to react positively to those in an unworthy house. There is a reason for this, which will be seen in the next verses. For now, the verse finishes with the words, “you greet it.”   This would be the standard Jewish greeting of Shalom lekha, “Peace to you.” These are the Hebrew words Jesus would have used, as is recorded in John 19 –   “Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, ‘Peace be with you.' 20 When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord. 21 So Jesus said to them again, ‘Peace to you! As the Father has sent Me, I also send you.'” John 19:19-21   Concerning such visits as the church later expanded, Vincent's Word Studies says –   “The Teaching of the Twelve Apostles," a tract discovered in 1873 in the library of the monastery of the Most Holy Sepulchre at Constantinople, by Bryennios, Metropolitan of Nicomedia, is assigned to the date of 120 a.d., and by some scholars is placed as early as 100 a.d. It is addressed to Gentile Christians, and is designed to give them practical instruction in the Christian life, according to the teachings of the twelve apostles and of the Lord himself. In the eleventh chapter we read as follows: "And every apostle who cometh to you, let him be received as the Lord; but he shall not remain except for one day; if, however, there be need, then the next day; but if he remain three days, he is a false prophet. But when the apostle departeth, let him take nothing except bread enough till he lodge again, but if he ask money, he is a false prophet." And again (ch. 8): "Likewise a true teacher, he also is worthy like the workman, of his support. Every first-fruit, then, of the products of wine-press and threshing-floor, of oxen and sheep, thou shalt take and give to the prophets, for they are your high-priests....If thou makest a baking of bread, take the first of it and give according to the commandment. In like manner, when thou openest a jar of wine or oil, take the first of it and give to the prophets; and of money and clothing, and every possession, take the first, as may seem right to thee, and give according to the commandment.”   Life application: Whether the tract noted by Vincent's Word Studies is accurate or not, it is an ancient witness to the fact that people were going around evangelizing. As noted in the previous commentary, people will occasionally come spreading a message or asking for assistance who might not have the best intent for the church. Therefore, wisdom in dealing with others is necessary.   And more, there is no longer a need for wondering if someone is a false prophet based on whether they remain for a certain amount of time or not. The Bible has been compiled and its instructions are set. To determine if someone is teaching falsities, all we need to do is refer to Scripture and find out what it says.   This shouldn't be something we need to do when someone shows up. Rather, it should be something we are doing daily. That way, we will know what the word says and where to find it. When we are presented with false teachings, all we will need to do is go to the Word to ensure we are remembering properly.   Once we have determined they are spreading a false message, we can kick them out to the street curb and tell them to beat it. There is no point trying to convince heretics, charlatans, or grifters that they should turn from their ways. They already know this. What they need is a dose of being evicted from the presence of the church.   That will be much more effective in hopefully waking them up from their ways than all the words we could utter. Sometimes, a tough example is what is needed to get people to change. Jesus overturned the tables at the temple for a reason. Let us not be timid in dealing with false teachers.   Lord God, please give us wisdom and fortitude to stand against false teachers. May we be bold in proclaiming what is true, and may we be intolerant of those who proclaim otherwise. May we not get into back-and-forth argumentation when decisive action is needed. Help us in this, O God. Amen.

Sunday, 18 May 2025   “Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out. Matthew 10:11   “And into what city or village you shall enter, you inquire who in her, he is worthy. And there you remain until if you shall depart.” (CG).   In the previous verse, Jesus continued His instructions to the twelve about what they should not take with them, noting that the toiler is worthy of his food. Next, He continues, saying, “And into what city or village you shall enter, you inquire who in her, he is worthy.”   In the Bible, both in Hebrew and Greek, cities and villages are feminine entities. As such, some translations faithfully translate the Hebrew in this manner. It is generally not so in the New Testament, but the thinking would have been this way among Jesus and the apostles. In both testaments, even until Revelation, this thought continues –   “The virgin, the daughter of Zion, Has despised you, laughed you to scorn; The daughter of Jerusalem Has shaken her head behind your back!” Isaiah 37:22 &   “And the woman whom you saw is that great city which reigns over the kings of the earth.” Revelation 17:18   This same thought carries on in modern English in various ways, such as when referring to a sweet car by saying, “She is a beauty,” or speaking of a majestic ship, saying, “She is set to sail the seven seas.”   As for Jesus' words concerning being worthy, the hospitality of the Middle East was to welcome strangers into one's home. This even extended to enemies. When someone was in the home, a set of cultural rules would be adhered to by both parties. The apostles would be there to preach and teach, but the homeowner may say, “Please do not do that in or from this house.”   It is his house, and they are his rules. The apostles would be under no obligation to stay in such a house. It would be an insult to come to a village to preach and then be asked not to do so. Because of this, they would decline the invitation and seek another home to use as a base with an owner more favorable to their mission. Of such an abode, Jesus next says, “And there you remain until if you shall depart.”   Here is a new word, menó. Strong's says, “A primary verb; to stay (in a given place, state, relation or expectancy) -- abide, continue, dwell, endure, be present, remain...” The agreement would be mutual, and it would allow the apostles to have a base until they had evangelized the whole town.   It would also make it convenient for those who wished to talk to know where to find them. Jesus will continue to explain this type of arrangement for the next few verses. Though it is something rather foreign to us today, this was a common and expected situation at the time.   Life application: As noted, it is less common today for people to arbitrarily open their doors to strangers, but there are times when people can help out in similar matters. Visiting missionaries are usually on a tight budget. Some churches have houses set up for them to stay in. If not, there may be some kind soul in the church who is willing to take them in.   If neither is the case, the least the church could do is to ask for help getting a place to rent during their stay. Some churches will have a person who is aware of missionary needs and may arrange these things.   Try to be inventive in how you can help in whatever way is possible to assist visitors or traveling missionaries. However, it is good to be circumspect as well. There are people who come into churches and ask for help, including money for a supposed need. They, however, often just go from church to church, ripping them off in this manner.   The best plan for such things is to have a policy where the church and the congregants do not give out cash. Until a person is known, it is unwise to hand money to someone just because they claim they have a need.   Wisdom in how to handle people usually comes through learning. Unfortunately, learning when not to give means there was a time when giving was taken advantage of. It is good to help, but getting ripped off by deceivers is as common as car wheels turning on a busy highway.   Lord God, help Your people to use wisdom and discernment when helping out those who say they have a need. Quite often, it is later discovered that the only need they had was to avoid working, and do so at other people's expense. May we be cheerful to help others, but wise in how we do so. Amen.

Saturday, 17 May 2025   nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food. Matthew 10:10   “nor wallet in the way, nor two tunics, nor sandals, nor staff. For the toiler, he is worthy of his food” (CG).   In the previous verse, Jesus began a list of things that the twelve were not to take when they went out to evangelize the cities of Israel. That list now continues, saying, “nor wallet in the way.”   Here, the péra, pouch, is introduced. It will be seen six times in total between Matthew, Mark, and Luke. It signifies a leather pouch for food. Strong's defines it as a wallet, but today we think of a wallet as something folded and carried in a pocket.   This would rather be a pouch that would carry food or money as a traveling bag. It is probably something similar to what David carried in his battle with Goliath –   “Then he took his staff in his hand; and he chose for himself five smooth stones from the brook, and put them in a shepherd's bag, in a pouch which he had, and his sling was in his hand. And he drew near to the Philistine.” 1 Samuel 17:40   Continuing, Jesus next says, “nor two tunics.” The meaning is the same intent as that of Mark 6:8, where it says, “and not to put on two tunics.” Having a second tunic would mean they put both on. Instead, they were to wear the simplest attire without any extra for comfort, replacement, or fashion. Next, He says, “nor sandals.”   Seemingly contradictorily, Mark says that they were to wear sandals. The reconciliation between the two is to consider first the nature of the land. It would be close to impossible to walk in Israel without footwear. The land is hot, and the feet would burn. The stones on paths range from every type imaginable. Some would bruise the feet, some would slice them like razors, etc. And there are thorns of various types that are everywhere. They pierce, slice, and scratch.   Therefore, these words probably default to what was just said about “nor two tunics.” In other words, this is a second category where only one pair is to be taken. If they were to get ruined, they would be at the mercy of others to provide repair or replacement. Likewise, it next says, “nor staff.”   Again, Mark says, “He commanded them to take nothing for the journey except a staff” (Mark 6:8). As such, this is a third category limiting them to a single staff. Having a second staff would be a help at times in various ways, but they had to make do with just one. Should they break or lose it, they would have to be provided by those whom they tended to.   Each of these points becomes obvious based on the next words, “For the toiler, he is worthy of his food.”   In this thought, Jesus is lumping each of these traveling necessities into one thought, that of food. It is the overarching need to be provided for from day to day. The others were needs that arose from time to time and would be considered a part of the “food” necessity that these men would have.   The same thought is seen in the words “Bread is the staff of life.” It is the principal need, as if a staff of support. The staff, however, is included in the phrase. It thus means, “Bread is the principal support.” In Matthew, the word “food” speaks of the whole of that which is necessary, which includes a tunic, sandals, and a staff. Anything extra of each goes beyond the basic needs.   Life application: As with other seeming “contradictions” found in Scripture, there is a reasonable explanation for Jesus' words. What seems at first contradictory is merely one person's way of explaining what was said as opposed to someone else truthfully telling the same account using different words to convey the substance of what is said.   Matthew focuses on the negative of the subcategories, “you shall not.” This is dependent on a main thought. In this case, two of something. Mark places that thought at the end. Therefore, his positive command becomes necessary –   Matthew: Provide neither gold nor silver nor copper in your money belts, 10 nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food.   Mark: He commanded them to take nothing for the journey except a staff—no bag, no bread, no copper in their money belts— 9 but to wear sandals, and not to put on two tunics. Matthew's final words about the wages form an explanation to sum up the overall thought.   When you come to difficult passages, be sure to stop and consider the structure of them, the surrounding words that are provided, etc. In doing this, what seems at first contradictory is not. Rather, it is the natural way that different people will present the same thought, and it is as common as windows on a skyscraper.   Lord God, lots of people have spent an inordinate amount of time trying to tear apart Your word in order to confuse those who read it. Help us to think clearly and soberly about the difficulties presented in it. From there, give us wisdom in what is presented. Help us, though, not to rationalize away such things, but to logically explain why things are presented as they are! Help us in this, O God. Amen.  

Friday, 16 May 2025   Provide neither gold nor silver nor copper in your money belts, Matthew 10:9   “Not you shall acquire gold nor silver nor copper into your girdles” (CG).   In the previous verse, Jesus instructed the twelve concerning what to do when they went out among the people. He finished with, “Freely you received, freely you give.” Now, His words continue with, “Not you shall acquire gold nor silver nor copper.”   The word ktaomai is introduced here. It signifies to acquire. It has various meanings based on the surrounding context, such as obtain, possess, provide, purchase, etc. In this case, it is applied to the acquisition of precious or semi-precious metals, including gold, something already introduced in Matthew 2:11. Also, He notes arguros, silver.   In the Bible, silver generally speaks of money. It is the standard metal used for transactions going all the way back to Genesis 13:2. The word in Greek is derived from argos, shining. The underlying, typological meaning of silver is redemption, something it consistently signifies in this regard. Finally, Jesus mentions chalkos, copper.   In this case, copper is the main metal, but the word also signifies copper alloys, such as bronze and brass. For example, a copper bell wouldn't make a very nice sound, and it would be worn out quickly. However, a bronze or brass bell would be stronger and have a much clearer sound. As such, it is what Paul refers to in 1 Corinthians 13:1 –   “Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass [chalkos] or a clanging cymbal.”   The same is true in the Old Testament, where the Hebrew word nekhosheth, copper, also refers to copper alloys. The context must determine what is being referred to. As for these metals, each is used in the Bible concerning the acquisition of wealth, which can be stored up, used for currency, etc. The twelve are instructed not to acquire these as such.   This instruction to not acquire them is because this was not the purpose of their going forth. What they needed was to come from the care of others without additional profit. Therefore, Jesus finishes the verse with, “into your girdles.”   This refers to how the girdle is twisted, forming folds where money could be kept. This practice continues among various tribes of people in the Middle East to this day. The girdle thus equates to the modern fanny pack.   In the comparable passage in Mark, it says, “He commanded them to take nothing for the journey except a staff—no bag, no bread, no copper in their money belts” (Mark 6:8). In Luke, it says, “Take nothing for the journey, neither staffs nor bag nor bread nor money” Luke 9:3.   Life application: In the comments above, it says concerning the translation as copper, bronze, or brass, that “the context must determine what is being referred to.” You might then ask, “Charlie, what are you talking about?” The answer to the appropriateness of each translation is to be found in what is being talked about.   For example, there is a time when brass was not yet used. Therefore, before it was introduced as an alloy, any copper alloy referred to would be best translated as bronze. This was known as the Bronze Age, a period that extended from around 2000 BC to about 700 BC.   During this period, if a sword is referred to it would probably have been bronze. Copper would have been too soft to make an effective, lasting sword. Therefore, translations that say brass during this period would be incorrect. Further, being an alloy, bronze and brass are not found in nature. Therefore, the following verse has two errors in it concerning the word nekhosheth –   “A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass [nekhosheth].” Deuteronomy 8:9   The first error is that it was too early in history for it to have been brass. Rather, bronze was the alloy referred to at that time. But even that would be incorrect. This is because one mayest not dig brass or bronze from them thar hills. Only copper could be obtained from them, after which they would be mixed with other metals to form bronze.   For those stuck in the cult mindset that the KJV is the only acceptable translation, this causes a dilemma, which then demands they excuse such an error. Their answer is that it is believed that such an alloy was found in Siberia when a meteor entered the atmosphere and formed a copper alloy as it heated and cooled. There are several problems with this. First, the supposed alloy that was found was microscopic. Second, it was ... in Siberia. Checking a map will help the student of the Bible to see that Israel is not in Siberia. And more, the Lord tells the people through Moses that they mayest dig nekhosheth out of the hills. This implies an abundance of it, not microscopic amounts.   Therefore, Deuteronomy 8:9 contains several of the innumerable translational errors found in the KJV. And yet, because of a cult mindset, they must go to absurd lengths in an attempt to justify what is unjustifiable. Be reasonable in how you consider what you believe. If something you have accepted is wrong, admit it and move on.   Lord God, help us to think clearly and reasonably about what Your word is telling us. Help us to put aside biases, presuppositions, and faulty thinking as we consider what You are telling us. We may have been misinformed about something in the past, and so help us not to try to justify error but instead admit it and determine what is correct. May we do this so that our understanding of Scripture will be honoring of You. Amen.

Thursday, 15 May 2025   Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give. Matthew 10:8   “Being feeble – you heal, leprous – you cleanse, dead – you rouse, demons – you eject. Freely you received, freely you give” (CG).   In the previous verse, Jesus instructed the twelve what to say when they went forth to proclaim their words to the lost sheep of the house of Israel. Now, adding to the proclamation they were to make, He tells them of the authority they will possess as well, beginning with, “Being feeble – you heal.”   This is a new word, astheneó. It is a verb signifying to be feeble, coming from the adjective asthenés, to be feeble. The verb, being a present participle, literally reads “being feeble.” The word, however, is generally translated as a noun or an adverb. Jesus gives the apostles the ability to heal those who are feeble. Also, He next says, “leprous – you cleanse.”   This is something Jesus has already done. This same ability is now conferred upon them. Being a leper was something that required additional steps to be taken after a person was cleansed. This is because having leprosy was something that was determined by the priest. Once he proclaimed a person to be leprous, he was to be excluded from the community.   The specific details are found in Leviticus 13. If a person was cleansed, the instructions in Leviticus 14 were then to be followed. Therefore, only the priest could officially declare a person free from the leprosy that once afflicted him. Next come disputed words, saying, “dead – you rouse.”   These words are not recorded in some manuscripts. Even if original, there is no indication that any were raised from the dead except by Jesus. Only after the resurrection are Dorcas (Tabitha) and Eutychus restored to life by Peter and then Paul. If the words were inserted later, it was probably in connection with that thought concerning what was done through Peter and Paul.   However, that would be an inexcusable reason to insert it here. Whether the words are original or not, Jesus possessed the ability, and after the completion of His ministry, it was granted in those two instances. Next, it says, “demons – you eject.”   In Luke, not only are the twelve given authority to do these things, but seventy disciples were also sent out. Upon their return, it says –   “Then the seventy returned with joy, saying, ‘Lord, even the demons are subject to us in Your name.'” Luke 10:17   Therefore, these gospel narratives support one another in confirming this granted ability from the Lord. Finally, Jesus finishes the verse saying, “Freely you received, freely you give.”   Here he introduces the word dórean. It is a word signifying without cause, freely, for nothing, or even in vain. Each instance requires the context to be considered. In this case, it signifies they were not to charge for their services.   Life application: In Acts 8, Simon the sorcerer is said to have believed the gospel message preached to him. After that, however, it says –   “And when Simon saw that through the laying on of the apostles' hands the Holy Spirit was given, he offered them money, 19 saying, ‘Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit.' 20 But Peter said to him, ‘Your money perish with you, because you thought that the gift of God could be purchased with money! 21 You have neither part nor portion in this matter, for your heart is not right in the sight of God. 22 Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you. 23 For I see that you are poisoned by bitterness and bound by iniquity.' 24 Then Simon answered and said, ‘Pray to the Lord for me, that none of the things which you have spoken may come upon me.'” Acts 8:18-24   It is often argued that Simon was not saved because of his conduct. However, it says quite clearly in Acts 8:13 that he believed. It is the same word used when speaking of belief leading to salvation elsewhere. If he truly believed he was saved. Salvation is not conditional on knowing everything about the faith. Nor is it conditional on not adhering to proper doctrine after being saved when what is proper is known.   Rather, salvation is conditional on one thing: belief in the gospel. We do not read the hearts of others. As such, it is entirely inappropriate to say of someone, “He is not saved.” It may be true that he is not reflecting proper Christian values, but that is not a salvific issue.   Let us not be finger-pointers when we do not have all the facts. If someone is not living for the Lord as expected after being saved, there are verses that deal with what we are to do with them. However, let us not make proclamations about things we cannot truly be certain of.   “But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person.” 1 Corinthians 5:11   Lord God, thank You for the simplicity of the gospel. If it were up to us, none of us would continue to be saved after we first believed. But Your grace extends to all of our faults – past, present, and future. Thank You for the surety of salvation we possess. Amen.  

Wednesday, 14 May 2025   And as you go, preach, saying, ‘The kingdom of heaven is at hand.' Matthew 10:7   “And going, you proclaim, saying that ‘It has neared – the kingdom of the heavens'” (CG).   In the previous verse, Jesus told His twelve to specifically go to the lost sheep of the house of Israel. Next, He instructs them, “And going, you proclaim, saying.”   Jesus uses the same word that has been used several times already, kérussó. It signifies to proclaim or herald an announcement. HELPS Word Studies says of it, “bringing eternal accountability to all who hear it.”   Consider it! Jesus is sending His chosen twelve out among the people of Israel. He has already been conducting His ministry for some amount of time, but the harvest field is so ready for reaping that He has decided to send forth those who have followed Him and learned from Him to expand the process. What words will He ask them to proclaim? The answer is “that ‘It has neared – the kingdom of the heavens.'”   In Matthew 3:2, the first recorded words of John the Baptist were, “Reconsider! For it has neared – the kingdom of the heavens!” Likewise, in Matthew's gospel, after His baptism and temptation, the first words of Jesus' ministry to the people were, “Reconsider! For it has neared – the kingdom of the heavens!”   Now Jesus instructs these disciples to likewise tell the people that the kingdom of the heavens has neared. In each instance, there is the anticipation that a great change in the economy and focus of God's redemptive plans is set to take place.   This is just the beginning of the instruction to these men. In Luke 9, there is a complementary account of Jesus' instructions to the twelve. That is followed in Luke 10 with Jesus sending out seventy more to continue the proclamation throughout Israel.   Life application: A common question that arises concerns the terms “kingdom of the heaven(s),” and “kingdom of God.” The words are certainly used interchangeably at times. For example, Jesus says that the kingdom of God is the kingdom of the heavens in Matthew 19 –   “Then Jesus said to His disciples, ‘Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. 24 And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.'”  Matthew 19:23, 24   In those two verses, which are given in parallelism, He is clearly indicating that they are the same thing. The term kingdom of the heaven(s) is not used in the epistles. Rather, they refer to the kingdom of God. However, Paul does say that the Lord would deliver him and preserve him for His heavenly kingdom.   As such, there is certainly overlap in the thought. At times, however, it is clear that the promised kingdom to Israel is a literal earthly kingdom. This is how the disciples understood it when asking Him about the restoration of the kingdom in Acts 1:6.   The best approach to understanding the idea of a kingdom, then, is to check the surrounding context to see what is spoken of. God is working through time and dispensations in various ways to bring man to a state of restoration.   As He does this, a kingdom is either set up or being set up that is being expressed in various ways, actual or anticipated. In Romans 14, Paul speaks of the kingdom as a reality for believers now, and yet it is something that is only so positionally, as indicated elsewhere. The actual kingdom is something anticipated for believers at this time.   As such, it is good not to get overly dogmatic about things but rather to consider that there is a positional belonging and an actual belonging that may apply in one way or another.   For us, because of faith in Christ, we can be reassured that we are accepted into the kingdom now, even if we have to await the rapture to be actually received into the marvelous blessing of the kingdom that lies ahead for us. Be assured that Christ has accepted you if you have believed. Every good promise He has made will, therefore, be realized on that day.   Lord God, despite not yet being with You in heaven, we know we are with You through faith in what You have done. Help us to remember this in our times of trial and difficulty. We have a better and surer hope ahead than anything this fallen world can provide. May You come soon for Your people so that we can forever rejoice in Your presence. Amen.  

Tuesday, 13 May 2025   But go rather to the lost sheep of the house of Israel. Matthew 10:6   “And you rather go to the sheep, the ‘having been lost' – house, Israel” (CG).   In the previous verse, Jesus instructed His twelve to not go into the way of the Gentiles nor into a city of the Samaritans. Rather, He next says, “And you rather go to the sheep.”   The use of sheep is a common metaphor in Scripture to denote people, but most especially people needing the care of a shepherd. They are not animals that do well on their own, but when under the care of a shepherd, there is a mutual relationship that develops where they provide for one another.   But there is the truth that sheep will follow the care of even bad shepherds. Hence, we have the term “sheeple” to describe the stupidity of people who follow a leader, even when he is terrible. The Old Testament is replete with examples of people following bad leaders.   As for these sheep, Jesus next says, “the ‘having been lost.'” Using a perfect participle places a stress on their state, they are “the sheep, the ‘having been lost.'” They were lost and they continue to be lost. They need to be recovered, if possible. The metaphor is derived from Jeremiah 50. The words there explain their state and how they became the way they are –   “My people have been lost sheep. Their shepherds have led them astray; They have turned them away on the mountains. They have gone from mountain to hill; They have forgotten their resting place. 7 All who found them have devoured them; And their adversaries said, ‘We have not offended, Because they have sinned against the Lord, the habitation of justice, The Lord, the hope of their fathers.'” Jeremiah 50:6, 7   The Lord, through Jeremiah, equates His people, meaning the house of Israel, to lost sheep. Jesus confirms this same thought as the verse finishes, saying, “house, Israel.”   Jesus has excluded the Gentiles in His words. He has also excluded those of Samaria. He is referring only to the people of Israel. This was to be the scope of His ministry at this time.   Life application: The evangelization of Israel took place first. Only after Christ's atoning sacrifice would this expand to the rest of the world. But the covenant in Christ's blood was directed specifically to the Jews –   “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— 32 not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. 33 But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. 34 No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the Lord,' for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 31:31-34   A new covenant implies there was an old covenant. This is then explicitly stated by the Lord when referring to Egypt. One covenant is replacing another. Gentiles are not the direct recipients of the New Covenant. Rather, Israel is the recipient, and Gentiles are then brought into the commonwealth of the blessings of that covenant (see Ephesians 2:11-13).   At no time is the church called Israel, including the term Israel of God mistakenly ascribed to the church, which is found in Galatians 6:16. Paul is careful to show the difference between Jews and Gentiles despite there being no distinction, meaning for obtaining salvation and covenant graces, between them. Paul says, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (Galatians 3:28).   Paul is not saying there are no longer Jews and Gentiles any more than he is saying there are no longer men and women. He is saying that in Christ, there is no distinction. This must be properly understood to then comprehend what God is doing in the world in relation to Israel.   Israel, the nation, has not yet come into the New Covenant. Until they do, the offer stands. They have not been replaced by the church at all. Rather, those Jews who have rejected Jesus have been cut off from the covenant promises. But this has no bearing on the call of the nation to enter the New Covenant, exactly as Scripture says will come about.   Don't allow those who have misunderstood the greater redemptive plan mislead you. If God could cut off Israel, He could likewise break His covenant with You. Such will never be the case.   Lord God, may we carefully consider Your plan of redemption. And then, give us the ability to grasp its many intricacies so that we will not mix the categories You have so carefully kept separate for us in Scripture. May it be so to Your glory in our lives. Amen.  

Monday, 12 May 2025   These twelve Jesus sent out and commanded them, saying: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. Matthew 10:5   “These, the twelve, He sent – Jesus – having notified them, saying, ‘Into Gentiles' way, not you shall go. And into Samaritans' city, not you shall enter'” (CG).   In the previous verse, the list of the twelve named apostles was completed. Now, their mission to venture out to the harvest field begins with, “These, the twelve, He sent – Jesus.”   The contents until the end of this chapter can logically be divided into three sections, each ending with Jesus saying, “Assuredly, I say to you...” This occurs in verses 15, 23, & 42. It won't be until verse 11:1 that His words to the twelve will be complete.   This first section will give instructions concerning their travels through Israel during this first sending.   The second section anticipates a more permanent evangelization of Israel. This is indicated, for example, by comments such as them being “a testimony ... to the Gentiles.” Despite this note concerning the Gentiles, Jesus' words of that section still only refer to “the cities of Israel,” demonstrating the focused nature of the work.   The third section most heavily focuses on the benefits, costs, and consequences that will result from being in such an evangelistic ministry. Understanding this, He next says, “having notified them, saying, ‘Into Gentiles' way, not you shall go.”   Here is a new word, paraggelló. It signifies “to charge, or give a command that is fully authorized because it has gone through all the proper (necessary) channels” (HELPS Word Studies). In other words, Jesus is directing them, under His own authority, to take the steps necessary to meet His purposes.   As for the term “Gentile's way,” this means the places where Gentiles dwelt were to be avoided. Their ministry was to be to Israel alone. They were not to be distracted from this cause. The promises of God found from the time of Abraham on have focused on this line of people, meaning his son Isaac, and then Isaac's son Jacob.   From there, the twelve sons of Israel were considered one family under this promise. Therefore, the Messiah's work was to be directed to them first. So directed was this commission that Jesus continues with, “And into Samaritans' city, not you shall enter.”   These people, the Samarités, Samaritans, are introduced into the New Testament here. It signifies those who inhabited the region of Samaria, once the capital of the Northern Kingdom of Israel.   The Samaritans were partly of Jewish descent, but they were a mixture of other cultures and beliefs that had been brought into Israel after the Assyrian exile. They had their own Pentateuch, which follows the writings of Moses but which was modified to meet their own culture. That is believed to date back as far as 120 BC.   Due to their mixed status, the apostles were told to refrain from going to any such area. Only Israel was to be their focus at this time. This will only change for them after His resurrection and ascension.   Life application: The words of Jesus in this verse should clue people in concerning who Jesus' ministry was focused on during His earthly ministry. And yet, it is as common as spots on a leopard to cite verses from this chapter and elsewhere in the synoptic gospels and apply them to the people in the church age.   That is a hermeneutical error known as “taking a verse out of context.” Jesus has set the context for the ministry of the apostles. As noted, that will not change until after the resurrection when the scope of His ministry will go forth, according to Jesus' words, to “Jerusalem, and in all Judea and Samaria, and to the end of the earth.”   Jesus confirms this elsewhere, saying, “I was not sent except to the lost sheep of the house of Israel” (Matthew 15:24). Because of this, we are not to use Jesus' words to Israel, as recorded in the synoptic gospels, as direction for our lives and church conduct.   Rather, they are words informing us what occurred as Israel encountered their promised Messiah. Once He was rejected by them, only then did the ministry go out beyond Israel's border. Along with that, new directions were laid down for the people of the world. They are directions that have nothing to do with law observance.   Instead, they are words of grace and confidence in the hope of eternal life found in the full, final, finished, and forever work of Jesus Christ. With that complete, grace has come.   Lord God, may we remember the lesson concerning maintaining proper context when reading the Bible. In doing so, we will not be tossed about by every wind of doctrine that removes the notion of eternal security that we possess because of what Jesus has done. Help us to remember that grace is unmerited and that we should cling fast to it always. Amen.  

Sunday, 11 May 2025   Simon the Cananite, and Judas Iscariot, who also betrayed Him. Matthew 10:4    “Simon the Canaanite, and Judas Iscariot, the ‘also having betrayed Him'” (CG).   In the previous verse, the list of the twelve named apostles continued with six names. The final two are mentioned next, beginning with, “Simon the Kananaios.”   The name Simon has been explained. The title that is given to him is Kananaios, sometimes translated as a Canaanite. At other times, it is translated as a Zealot or some other word indicating being zealous, like the word Patriot. The word is found only here and in Mark 3:18, again describing the same person. In Luke 6:15 and Acts 1:13, the same person is described with the word zélótés, to be zealous.   The reason for all the variances is that there is a dispute about where the word is derived from. One supposed root is the Hebrew word qanna, which means jealous. It is a word used six times in Exodus and Deuteronomy when referring to the Lord, speaking of His jealous nature. Some apply this root to indicate a zealous nature for the Lord.   That would make sense based on Luke's use of zélótés as a comparable meaning word. However, it is questionable if a title given only to the Lord would later be applied to people. If it were, it would be as an honorific, saying something like, “He has the Lord's jealousy guiding his life.”   However, as noted, others translate the word as Canaanite. This seems to be less preferable because he would have been a Jew, but it could be that he associated himself with the land of Canaan as being the home territory of the Jews and wanted to restore it to Jewish control. However, another word group is used in Greek to indicate Canaan. Thus, this translation is rather unlikely.   Another option is the occasional translation of this word as a Cananaean. That would mean he was from Cana of Galilee. This is not improbable. As it is a transliteration, this rendering doesn't do any harm. It simply gives an Anglicized rendering of the Greek.   Leaving the Greek directly transliterated into English avoids a mistranslation, and so that is what has been done here. Next, it says, “and Judas Iscariot.”   The name Judas is derived from the Hebrew Yehudah, meaning Judah. Judah was the fourth son of Jacob, born to Leah as recorded in Genesis 29:35.  His name means Praise. The name in Greek includes Jude, the author of the book of Jude. It is also translated as Judah in Matthew 1 and Luke 3. Each time, it is in Jesus' genealogy.   The title Iscariot is from the Greek Iskariótés. It is believed to be a transliteration from the Hebrew words ish, man, and qirya, city or town. Thus, he would be a man of the city or a man of Kerioth, a city in Israel noted four times in the Old Testament. If he were from Kerioth, he would be the only non-Galilean apostle because Kerioth was a city found in the territory of Judah. Of him, it next says, “the ‘also having betrayed Him.'”   He is introduced into Scripture with the sad epitaph attached to him. Later, using the word apóleia, meaning destruction, ruin, loss, etc., other than the antichrist, he is the only person called a son of perdition in Scripture –   “While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.” John 17:12   “Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, 4 who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.” 2 Thessalonians 2:3, 4   It is as if these two notorious men were born to be destroyed. Such is the nature of misusing one's freewill to work against the Lord.   Life application: The names of the apostles are recorded, some with descriptors to give further hints about their nature. From there, some of them will have various things said about them. Peter is recorded as having denied Jesus and been weak in his stand for proper doctrine, as recorded in Galatians 2.   Thomas is forever known as a doubter. He is used as an example of this quality today, such as, “Come on, man! Stop being a Doubting Thomas.” David is known as a man after God's heart. Jeremiah is known as the weeping prophet. Nabal the Carmelite is known as a fool.   We will all be remembered before others and before the Lord for how we conducted our lives. What is it that you want to be remembered for? “He was a faithful Christian.” “He was a loving father.” “He was one greedy dude.” Like the designation of these apostles, we are generally summed up with a very short thought when remembered by others. What few words do you expect people will remember you by?   Lord God, we are living our lives out before others and in Your presence. How will we be remembered when we are gone? Help us to consider this and to do our best to live our lives in a manner that will honor You and reflect the positive qualities of faithful followers of Jesus Christ. Amen.

Saturday, 10 May 2025   Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Matthew 10:3   “Philip and Bartholomew, Thomas and Matthew, the taxman. Jacob the ‘of Alphaeus,' and Lebbaios, having been denominated Thaddaeus” (CG).   In the previous verse, Jesus' apostles began to be listed. The next names in the list begin with “Philip.”   Philip has been with Jesus since the time He was in Judea, as is recorded in John 1. However, he is only first mentioned here in Matthew's gospel. This was a common Greek name, especially because of the founder of the monarchy of the Macedonians, Philip, the father of Alexander the Great.   The name is derived from philos, friendly, and hippos, a horse. As such, it signifies Lover of Horses. Next, it says, “and Bartholomew.”   This is not a given name, but signifies Son of Talmai. The word bar is the Aramaic word for son. Talmai would be the name of his father. It means Plowman. Hence, he is Son of Plowman. Bartholomew is believed to be the same as Nathanael.   If so, he was from Cana in the Galilee, as is recorded in John 21:2. The two were together in John 1:44. As such, it would make sense that they are listed together and probably were sent out together. Nathanael is from the Hebrew Nethanel. It means Given of God or God has Given. Next in the list is “Thomas.”   The name is derived from the Hebrew to'am, twin. As such, his name means Twin. He is also called Didymus, the Greek word for Twin. Next, it says, “and Matthew, the taxman.”   Matthew was introduced in Matthew 9:9. He is the tax collector called by Jesus, who is also known as Levi. In Mark and Luke, Thomas and Matthew are named in reverse order.   The seeming implication is that Matthew and Thomas are twins, with Matthew being the older. However, in his humility, he places his brother Thomas, the twin, first. Whereas the other two place him according to birth order. This is only speculation, but it does fit. Next, it says, “Jacob the ‘of Alphaeus.'”   Jacob is derived from the Hebrew Yaaqob, the meaning of which was explained in Matthew 1:2. His father is identified as Alphaeus. It is believed to be derived from the Hebrew name Heleph found in Joshua 19:33.   That comes from the noun kheleph, an exchange. In other words, “Your compensation for this will be this.” That comes from khalaph, a verb signifying to pass on or pass through. The sense is still of a change, though. Thus, the name means Change or Exchange. Next, it says, “and Lebbaios.”   This name is only found in some Greek texts. Others skip it and go straight to his other name. This name is believed to be derived from the Hebrew word lev, the heart. The extended word derived from that is levav. This gives the sense of courage (and in being heartened).   Therefore, the name probably means Heart, Courageous, Sentimental, or Lionlike. In other words, something to do with the condition of the heart. Of him, it says, “having been denominated Thaddaeus.”   In other words, this is a name bestowed upon someone. The name is believed to be derived from the Aramaic word tadday, the breast. As such, it may be a somewhat euphemistic way of calling him something like Breast Boy, meaning “mommy's boy.” It may speak of his immaturity or of his inability to break away from her control.   Life application: In these names, like in all things in the Bible, we are being given information about other things. Some of these names will make connections back to Old Testament passages so that when they are studied, typology will be revealed.   It is not wise to jump to sudden conclusions, making dubious connections until a thorough study of the words and names is made. This is especially true when using English translations. Quite often, people will read a passage that may have the same English word in the Old Testament that is found in a passage in the New Testament.   From there, a conclusion is made that there is a pattern or parallel. However, when the root words are studied, it is discovered that there is no etymological connection. In other words, a pretext was formed by wrongly associating two passages which had nothing to do with one another.   This is quite common, and it has led to piles and piles of incorrect deductions. However, once such incorrect connections are made, they quickly get passed on and become standard teachings, even though they are wrong. As such, it is always best to take patterns and parallels based on English words with a grain of salt until one is sure that the connection is valid. Therefore, be circumspect in what you accept.   Lord God, thank You for the challenge Your word presents us. We are given this treasure and should, therefore, handle it carefully. Help us to remember to do so at all times. May we never teach something that is not first checked out and substantiated to be correct. Help us in this, O God. Amen.

Friday, 9 May 2025   Now the names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Matthew 10:2   “And the twelve apostles, the names, they are these: First, Simon, being called Peter, and Andrew, his brother. James the ‘of Zebedee,' and John, his brother” (CG).   In the previous verse, Jesus called His twelve disciples together and gave them power over spirits and sicknesses. Matthew continues his narrative with, “And the twelve apostles.”   The word apostolos, apostles, is introduced. It signifies a delegate or one who is sent. In this case, being apostles of Jesus, they are essentially ambassadors of Jesus for the mission of conveying the gospel. Understanding that, it next says, “the names, they are these.”   Matthew will give a list of the selected men. They are not the same names recorded in each gospel, but they are the same people, being described by the differing names each possessed, such as Simon being Peter. The names are recorded in Matthew 10:2-4, Mark 3:16-19, Luke 6:13-16, and Acts 1:13.   In all lists, Simon (Peter) is recorded first, while Judas the betrayer is listed last. Each time they are listed, they are divided into three separate groups of four each. However, the internal grouping of each group is not always the same.   For an extensive analysis of the patterns of groupings, names, and relationships of these apostles, consulting the commentary of Charles Ellicott will provide great detail. Of these men, the list begins with, “First, Simon, being called Peter.”   The name is derived from the Hebrew name Shimon, which, in turn, is derived from the verb shama, to hear. Thus, the name means Hearing or He Who Hears. Peter is derived from the Greek petra, a rock, and this is the meaning of the name. He is also called Kephas, the Aramaic name meaning Rock. Next, it says, “and Andrew, his brother.”   The name is derived from anér, a male human, a man, a husband. The meaning is Manly, but that can also be equated to Courageous or Brave. Next is “James the ‘of Zebedee.'”   Both names are given detailed explanations in the commentary on Matthew 4:21. The last name in this verse is given next, saying, “and John, his brother.”   The meaning of this name was also explained in Matthew 4:21.   Life application: It is not uncommon to see people on social media call themselves Apostle This or Apostle That. The implication is that they are to be likened to the apostles in the Bible.   There is a problem with this. The title, as noted above, signifies a delegate. One does not designate oneself a delegate or an ambassador. Rather, that appointment comes from the one they represent. In the case of an apostle of Jesus, it means a person must be appointed by Jesus.   There are certain qualifications for the position that are explained in the Bible, none of which apply today. Like the sons of Israel, there is a set number of apostles. In the case of the sons of Israel, there are the twelve born to Jacob through his wives Leah, Rachel, Zilpah, and Bilhah.   There are also the two sons of Joseph who were adopted by Jacob as his own, as is recorded in Genesis 48. This makes a total of fourteen sons. Likewise, there are the twelve apostles named by Jesus in the gospels. There is then Matthias, who was selected to replace Judas in Acts 1.   This is then followed by Paul, who was personally selected by Jesus, “as by one born out of due time” according to 1 Corinthians 15. Thus, there are fourteen named apostles. Like the sons of Israel, that is all there are. Therefore, to claim to be an apostle of Jesus is biblically incorrect and unacceptable.   Denominations, such as Roman Catholicism, Eastern Orthodox, Swedish Lutheran, Anglicans, etc., who claim apostolic succession do so without biblical support. There is no such thing.   Be careful to evaluate people in the ministry based on their adherence to Scripture, not on a title, degree, or capability (such as knowing Hebrew or Greek). Instead, what matters is how they handle Scripture.   The Bible designates the number of sons of Israel. It also designates the number of apostles of Jesus. In this process, God is providing us with information. Patterns are made for us to understand what is on God's mind and what He is doing in the stream of redemptive history. Pay attention to such things, and a greater understanding of the workings of God will be realized.   Lord God, how grateful we are to You for Your wonderful and amazing word. We stand in awe at the wisdom behind it. For thousands of years, man has been studying it. And yet, it continues to provide us with new information from day to day. Praise You for Your word! Amen.  

Thursday, 8 May 2025   And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease. Matthew 10:1   “And having summoned His twelve disciples, He gave them authority – unclean spirits, so to eject them, and to cure every disease and every malady” (CG).   In the previous verse, Chapter 9 finished with Jesus telling the disciples to beg the Lord of the reaping to eject toilers into the reaping. Chapter 10 now begins with the words, “And having summoned His twelve disciples.”   This thought contains a new word, proskaleó. It signifies to call toward oneself, and thus to summon. Matthew completely omits the appointment of the twelve apostles in his gospel narrative. They were already appointed by this time, according to Mark 3:14 and Luke 6:13. In fact, instead of calling them apostles here, he calls them twelve disciples.   It won't be until the next verse that he will call them the twelve apostles. Despite that, Matthew designating them as the twelve indicates that they had already been selected out of all of the disciples as the twelve preeminent ones.   This calling is in response to the final verses of Chapter 9. People were coming with every sickness and disease. Jesus looked at the multitudes and had compassion. These masses before Him would be but a small portion of the people who needed such help spread throughout Israel.   Jesus, therefore, is beginning the expansion of the ministry by calling these twelve. As such, the narrative continues with, “He gave them authority.”   The word signifies authority, such as having jurisdiction to accomplish duties or appointed tasks. Thus, it is power, not in the sense of physical might, but power to wield influence, weight, etc. The Greek word is derived from a verb indicating to do what is lawful or permitted. This authority that Jesus is giving them is for “unclean spirits, so to eject them.”   To this point, only Jesus is recorded as having ejected demons. That right and authority will now be given to them. This will increase the ministry in a great measure. These men had learned how to conduct themselves by spending time with their Master. They are sufficiently prepared to meet the tasks before them because of this.   However, there is a specific incident recorded later where they will not be able to eject a demon. Jesus will rebuke them for this and set them straight on the matter. That is coming in Matthew 17:14-21. Despite this, they will have the appropriate authority to do what is necessary in this regard, “and to cure every disease and every malady.”   Not only did they have the full authority to eject demons, but they were also given the authority to tend to people's physical ailments as well. Again, to this point, only Jesus has accomplished these things. The ministry will now greatly expand because of this delegation.   Life application: In the analysis of this verse by the Pulpit Commentary, they make at least two blunders in their review. One thing they say is that the twelve were “To be heads of the tribes of the new Israel.” The statement has no meaning. There is one Israel, not an old and new.   Israel is a people group descended from Abraham, Isaac, and Jacob. Jacob was renamed Israel and became the father of the twelve tribes of Israel. Jesus explains the matter later, saying, “So Jesus said to them, “Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28).   He is speaking there of these same twelve tribes, meaning the real descendants of Israel. Again, this is confirmed by the apostles' final question to Jesus before He ascended, along with His response –   “Therefore, when they had come together, they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?' 7 And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority.'” Acts 1:6, 7   It was perfectly understood by these men that the kingdom promised to Israel was coming. They wanted to know the details. Jesus instead told them to get about the business of establishing the church, a completely different entity. Paul's words in Romans 9-11 clearly refer to this as well.   A second stunningly ridiculous statement made by them says, “Observe that nothing is said of their receiving authority to convert. This God himself keeps.” This is standard Calvinist thinking that blinds people to the plain sense of words elsewhere in the Bible. In fact, this statement is refuted in this same Chapter –   “Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out. 12 And when you go into a household, greet it. 13 If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. 14 And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. 15 Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!” Matthew 10:11-15   This was the point of sending these men out, meaning to obtain converts. The miracles of ejecting demons and healing people were to be a sign to them to believe and accept that Jesus was their promised Messiah.   The point being made is that just because you are reading a commentary, you should take the time to think through what is said. Be ready to dismiss things that do not line up with Scripture. However, you cannot do this unless you know Scripture. Be sure to read your Bible!   O God, help us to be responsible with our time, reading Your word, contemplating it, studying it carefully, and applying it to our daily lives. Without it, we are at the mercy of men who may or may not be explaining it properly. May this never be the case. Help us in this, O God. Amen.

Wednesday, 7 May 2025   Therefore pray the Lord of the harvest to send out laborers into His harvest.” Matthew 9:38   “You beg, therefore, the Lord of the reaping that He might eject toilers into His reaping.” (CG).   In the previous verse, Jesus noted the plentiful reaping but the few toilers to attend to it. Therefore, He continues with, “You beg, therefore.”   Jesus begins this last verse of Chapter 9 with a new word, deomai. The word is derived from deo, to bind or fasten. It is used in the middle voice, and thus it signifies to beg, as if in binding oneself. It then gives the sense of a petition, such as in 2 Corinthians 5:20 –   “Now then, we are ambassadors for Christ, as though God were pleading [deomai] through us: we implore you on Christ's behalf, be reconciled to God.”   Understanding this, Jesus continues with, “the Lord of the reaping.”   Jesus places Himself as the one who directs the reaping of the harvest, meaning the souls of those who are to be gathered into the kingdom. Others disagree and state that this is referring to praying to the Father for this to be accomplished. At this time, this would seem reasonable if it were an actual prayer of petition because He is referring to people right there in front of them and not some future harvest during the church age.   However, in using the term “beg,” it is more likely that it is referring to Jesus, who will appoint and then send out his apostles as Chapter 10 begins. Therefore, it is Jesus who is stating He is the Lord of the reaping. He continues with what they are to beg Him for next, saying, “that He might eject toilers into His reaping.”   The word ekballo, to cast out or eject, is used. It has already been seen several times, but it seems to be a rather forceful word to use in such a situation. Considering, however, the reticence of people to take responsibility and then to act in accord with it, the word seems appropriate.   Jesus will call His disciples, appoint twelve of them, and tell them to get about the business He sets forth for them to accomplish. He is stripping them of their old lives and casting them into a new state of authority. Therefore, the words are anticipatory of that coming action.   Life application: Though a different harvest, Jesus is presented again as the Lord of the harvest in Revelation 14 –   “Then I looked, and behold, a white cloud, and on the cloud sat One like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. 15 And another angel came out of the temple, crying with a loud voice to Him who sat on the cloud, ‘Thrust in Your sickle and reap, for the time has come for You to reap, for the harvest of the earth is ripe.' 16 So He who sat on the cloud thrust in His sickle on the earth, and the earth was reaped.” Revelation 14:14-16   Various harvests are referred to in Scripture concerning humanity. The one in Revelation is not one you want to be a part of. It signifies the judgment on humanity, as in the stomping of grapes with the blood flowing out. The one being referred to by Jesus in Matthew 9 is one of bringing in the harvest of the people of Israel.   Another harvest is mentioned in John 4:34-38, which includes the Gentiles. This is certain because it is referring to the Samaritans at that time. Jesus was preparing His disciples at that time to see that there was more than the house of Israel, even though His earthly ministry was directed to the people of Israel, as He explicitly states in Matthew 10:6 and 15:24.   The way to correctly determine what is being referred to in Scripture is to determine the context of what is being said. Without doing that, thoughts that are presented at various times can become jumbled up and misinterpreted. The greater harvest of the Gentiles is alluded to by Jesus in John 12:20-26, where it specifically mentions Greeks, Thus, it is emblematic of the Gentiles.   However, it does it in the context of Jesus' death. The words, then, mean that until His ministry was complete, it did not include the Greeks. In His death, signified by the grain of wheat falling into the ground, a great harvest would come forth. It is at that time that the greater harvest that extends beyond Israel would be fully realized.   This is then seen in Acts where the message of the risen Christ goes from Jerusalem to Judea, then Samaria, and then to the ends of the earth. Each thing must be accomplished in its proper sequence. Therefore, be sure that you consider this as you read commentaries on Matthew 9:38.   If someone equates Jesus' words to that of the harvest of Gentiles and the church, you know to reject that commentary as a mixing of dispensations. Keep things in order, and your understanding of what God in Christ is doing will be proper.   O God, thank You for the great and beautiful way that Your word unfolds, showing us step by step how You have redeemed man. Each step brings us to a fuller understanding of how You have done it and how it applies to the people of the world. What a great and awesome God You are! Hallelujah and Amen.  

Tuesday, 6 May 2025   Then He said to His disciples, “The harvest truly is plentiful, but the laborers are few. Matthew 9:37   “Then He says to His disciples, ‘Indeed, the reaping – plentiful, and the toilers – few'” (CG).   In the previous verse, Jesus saw the multitudes and was moved with compassion for them. It also noted that they were enervated and strewn as sheep with no shepherd. Having looked on such masses of people, Matthew next records, “Then He says to His disciples.”   Without going any further, one can sense that something about those lost sheep will be expressed by Him. The narrative is carefully leading the reader to understand the heart of God as it is displayed in the Person of Jesus. And what is it that moves Him concerning the situation? Matthen next records, “Indeed, the reaping – plentiful.”   In other words, Jesus is now changing the metaphor from sheep to stalks of grain. He is looking out at the masses as if they are a field of grain ready for harvesting. In such an instance, there is only so much time to accomplish the labor.   It is the time of the harvest, which is a new word, therismos. It signifies a reaping. The grain is on standing stalks. These must be cut and bundled into sheaves to be taken to the threshing floor, where they are threshed and winnowed to obtain piles of only grain.   In this case, there are so many people in need, signified by saying that the reaping, meaning that which is harvest-ready, is plentiful. Like the metaphor of sheep, this one is seen in the Old Testament as well. The book of Ruth, when understanding the typology presented, gives a beautiful picture of the use of stalks, grain, threshing, winnowing, etc. In the case of threshing, Micah uses the symbolism of the nations ready to be threshed –   “Now also many nations have gathered against you, Who say, ‘Let her be defiled, And let our eye look upon Zion.' 12 But they do not know the thoughts of the Lord, Nor do they understand His counsel; For He will gather them like sheaves to the threshing floor. 13 ‘Arise and thresh, O daughter of Zion; For I will make your horn iron, And I will make your hooves bronze; You shall beat in pieces many peoples; I will consecrate their gain to the Lord, And their substance to the Lord of the whole earth.'” Micah 4:11-13   As for Jesus' words concerning the masses around Him, He next says, “And the toilers – few.” There is another new word here, ergatés, a toiler. It signifies a worker, laborer, toiler, etc. One can see the base word, erg, used today in words like ergonomics. There is a sense of doing labor.   Jesus' concern is that with such a great multitude that are ready for being brought into the kingdom, there must also be laborers sufficient for the harvest. He alone was being burdened by the masses and knew it was time to delegate responsibility to others to meet this great need.   Life application: The Bible is replete with metaphors that bring man to the most basic interactions with the creation. Metaphors of inanimate objects abound, such as water, rocks, mountains, trees of various types, etc., are used to give us clues about our interactions with Him, even in typology, anticipating Christ.   There are metaphors, as seen in today's passage, that deal with agricultural themes. This is about as basic as it gets for human existence. People need to eat, and so we plant, cultivate, and harvest food to meet that need. God uses such actions to teach us other, spiritual, truths.   Interacting with various animals, such as sheep, horses, lions, bears, etc., is all placed in Scripture, which asks us to think about the characteristics of those animals. God created them, and so the way He did so can be used to show us things about ourselves, our societies, etc. They can reveal aspects of the nature of God, enemies, our emotions, and so forth.   When you come to a passage that speaks of a valley or a river, think about why that is included in the Bible. God is not going to waste words as He continues the narrative. Rather, He is immersing us in information about things we should contemplate and grasp that will tell us the things He wants us to know.   Let us never tire of thinking about the details in God's word. It is an endless source of wisdom and wonder.   Lord God, thank You for Your wonderful word. It is so filled with amazing details of seemingly basic things that will lead us to marvelous understandings of things otherwise unimaginable to contemplate. Men everywhere can pick it up and find value in the words because we all interact with these basic aspects of Your creation. What a treat! Amen.

Monday, 5 May 2025   But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd. Matthew 9:36   “And having seen the crowds, He gut-wrenched about them, for they were having been enervated and having been strewn, as sheep not having a shepherd” (CG).   In the previous verse, Jesus was said to have gone about all the cities and villages, teaching in their synagogues about the gospel of the kingdom. He was also said to cure those with every sickness and disease. Now, Matthew records, “And having seen the crowds, He gut-wrenched about them.”   Here is a new word, splagchnizomai, translated as gut-wrenched. It is derived from splagchnon, meaning the bowels or inward parts. Thus, it signifies to have the bowels yearn. A single, hyphenated word to get a literal sense of what is conveyed would be gut-wrenched. Figuratively, it signifies having compassion.   Jesus looked at the masses, and His internal parts surely moved with pity, sadness, and a deep yearning to take away their lost state. Understanding this, the reason for it is next stated, saying, “for they were having been enervated and having been strewn.”   Two more new words, both perfect participles, are seen here. The first is ekluó. HELPS Word Studies says, it is from “ek, ‘out from and to' and lýō, ‘loose, let go') – properly, let completely out as to (entirely) succumb, i.e. with the outcome of losing inner strength; hence, to become weary (exhausted), to the point of fainting.” Thus, a great word to match the thought is enervate.   The next new word is rhiptó. The root of this word signifies to fling. Thus, it gives the sense of being scattered about. A suitable word to catch the intent is strewn. The reason for this tired and disheveled state of the people is because they were “as sheep not having a shepherd.”   Sheep without a shepherd would be in just this state. They would be worn out from a lack of care. They would also be enervated and strewn about as they were harassed by lions, wolves, or other predators. This is what the people of Israel were like. The Old Testament repeatedly explains why this was so. Jeremiah 50 gives the sense –   “My people have been lost sheep. Their shepherds have led them astray; They have turned them away on the mountains. They have gone from mountain to hill; They have forgotten their resting place. 7 All who found them have devoured them; And their adversaries said, ‘We have not offended, Because they have sinned against the Lord, the habitation of justice, The Lord, the hope of their fathers.'” Jeremiah 50:6, 7   The shepherds of Israel, the leaders of the people, failed to responsibly tend to the people. They led them astray, they abused them for their own gain, and they wore them out in the process. This sentiment is reflected throughout the writings of the prophets.   Life application: In the New Testament, Jesus states He is the good Shepherd, thus fulfilling the typology seen in the Old Testament, such as –   “Behold, the Lord God shall come with a strong hand, And His arm shall rule for Him; Behold, His reward is with Him, And His work before Him. 11 He will feed His flock like a shepherd; He will gather the lambs with His arm, And carry them in His bosom, And gently lead those who are with young.” Isaiah 40:10, 11   By claiming to be the good Shepherd, Jesus was claiming to be the Lord incarnate. He was stating to the people that it is He who would tend to His flock and bring them safely through the times of trouble. This is not limited to the people of Israel, but all of God's people. Jesus is the one to unite the flocks into one –   “I am the good shepherd. The good shepherd gives His life for the sheep. 12 But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. 13 The hireling flees because he is a hireling and does not care about the sheep. 14 I am the good shepherd; and I know My sheep, and am known by My own. 15 As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. 16 And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.” John 10:11-16   Thank God for Jesus, who is there to lead and tend to His people.   Glorious God, thank You for the hope we possess of resting forever in Your presence because of Jesus. We long for the day when we, Your sheep, are gathered together forever under our Great Shepherd, Jesus. Amen.

Sunday, 4 May 2025   Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. Matthew 9:35   “And Jesus, He traverses all the cities and the villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and curing every disease and every malady in the people” (CG).   In the previous verse, Jesus was accused by the Pharisees that He was ejecting demons by the ruler of demons. Now, a new paragraph with a new direction commences, which is very similar to Matthew 4:23. For most of the verse, it is word-for-word identical –    4:23 - And Jesus, He traverses all the Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom, and curing every disease and every malady in the people.   9:35 - And Jesus, He traverses all the cities and the villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and curing every disease and every malady in the people.   As can be seen, the major difference is found in the opening words, which state, “And Jesus, He traverses all the cities and the villages.” Instead of saying “the Galilee,” it says, “all the cities and the villages.”   As for the word translated as “villages,” it is a new word, kómé. Strong's says it is derived from keimai, to lie, be laid, be set, or be appointed. In other words, it indicates a hamlet as if laid down in the countryside.   This is the same general area that was identified as the Galilee in Matthew 4. It seems likely that Jesus is revisiting the places He had already gone to. There were only so many cities and villages in the area. Wherever He went, though, the people continued to receive Him, as is noted in the next words. He was “teaching in their synagogues and proclaiming the gospel of the kingdom.”   What is interesting is that after Matthew 4, Jesus gave the Sermon on the Mount. In Chapter 10, Jesus will commission the apostles to go forth to speak to the people.   Therefore, in each instance after speaking throughout the Galilee, a great time of instruction that was intended to mark out His ministry results, first directly from Him and then through His appointed apostles. For the time being, while traversing the region to teach, it also says, “and curing every disease and every malady in the people.”   Just as in His earlier time going throughout the area, He continued to heal the people. The ministry must have been very tiring for Him and the apostles, but there was only so much time set for the Lord to complete His ministry. And so, He went about His business according to that sobering thought.   Life application: A cliché occasionally passed among some missionaries and which is then spoken in churches as they seek funding essentially says, “Nobody should be given the gospel twice until everybody has heard it once.”   At first, that sounds like a reasonable proposition. “Yeah, we need to get the word out to the whole world.” However, the thought is entirely wrong. It is a ploy by missionaries to increase their funding, but it ignores the fundamental truth that innumerable people had to hear the gospel many times before coming to saving faith.   In fact, many of the people who are being asked to give were probably included in that thought. This is the purpose of local churches. The gospel should be given to the congregation each week in hopes that some family member may finally get it and yield himself to the Lord.   Each time you go to the restaurant or bank, do you say to yourself, “Well, I already told this person about Jesus seven years ago. I don't need to tell her again.” Of course not! Be careful not to get caught up in nice-sounding clichés that have no basis in reality, but which are actually unbiblical. Jesus traversed all the Galilee “teaching in their synagogues and proclaiming the gospel of the kingdom, and curing every disease and every malady in the people.” He did this again sometime later, surely anticipating that some who heard and rejected His word before would yield to it on a second visit.   Is it reasonable to think that a Christian physician would go into a village once a year to cure every disease and every malady in the people, but then not give them the gospel when he did because he had already done it three years earlier?   Which is more important, the gospel for spiritual healing or going forth to cure physical maladies? Be sure to think when you are given a nice-sounding proposition. Does it match what Scripture says? If not, ignore what you have heard.   Glorious God, may we do what is right and proper in regard to sharing the good news about Jesus. May we never withhold the word that tells of Him and what He has done for the world, even if we have to repeat it over and over again. Help us to be faithful in our witnessing. To Your glory we pray. Amen.

Saturday, 3 May 2025   But the Pharisees said, “He casts out demons by the ruler of the demons.” Matthew 9:34   “And the Pharisees, they said, ‘In the ruler of the demons He ejects demons'” (CG).   In the previous verse, it said that the multitudes marveled over what Jesus had done, noting that nothing like it had ever been seen in Israel. Now, in an obvious jealous response to this, it records, “And the Pharisees, they said, ‘In the ruler of the demons He ejects demons.'”   The people, having seen Jesus' miracles, were overwhelmed with awe at the demonstrations of power and healing they had seen. But in complete contrast to that, the Pharisees, who were considered the spiritual elite, certainly felt that their authority was being challenged by the things Jesus was doing, of which they had no such ability.   Therefore, to diminish Jesus and His works in their eyes, they ascribe His power not to God but to Satan. In Matthew 12, the charge will be made again. Although getting ahead of the narrative as Matthew presents it, at that time, they will use the term Beelzebub to describe this ruler.   It is a reference to Satan, but the name itself is derived from the Hebrew words baal, lord or master, and z'vuv, a fly. As such, it would indicate Lord of the Flies. It is a title that speaks of corruption and malignancy as much as anything else. It speaks of Satan's power over the demons (as in demonic flies).   Further, they use the word en, in, to describe the matter, “in the ruler of the demons.” The sense is that it isn't just that Jesus is using the authority of the ruler of the demons, but that He is in a state of union with him. Because He is supposedly so aligned with Satan, He has the power and authority to eject the demons that work on behalf of Satan.   Life application: The New Testament uses the word en, in, when referring to a positional status, such as, “For as in Adam all die, even so in Christ all shall be made alive” 1 Corinthians 15:22. These are the two great distinctions for man. One is either in Adam and fallen or he has moved to Christ and has been redeemed by God.   As such, the positional status is what is being referred to. The change is not something that occurs and can be undone. Rather, it is a permanent move. This is why Jesus says this to the people in John 6 –   “And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day.” John 6:40   One can see the ridiculous nature of the argument for the loss of salvation. People who teach this view know it is. Therefore, as the evidence mounts against them with verses presented in their proper context, the arguments become more and more outlandish to continue to justify the unjustifiable. Eventually, the argument is, “Well, what if someone changes his mind and wants to go to hell?”   The answer is not that Jesus suddenly takes away their salvation and they are condemned to hell. The answer is that Jesus will raise them up at the last day, and He will deal with their lives at that time. The positional status of a person no longer changes when one comes to Christ. There is nothing in Scripture to even hint at that. Therefore, teaching the doctrine of “loss of salvation” is unbiblical.   Be sure not to get duped by such failing arguments. God's integrity is on the line. He has saved the person who believes. He has sealed that person with His Holy Spirit, the guarantee that the person possesses until the day of redemption. From there, that person will be raised. After that, Jesus will handle the rest. This is what the Bible teaches. Be sure to convey it properly to those who want to argue an alternative, nonsensical position.   Lord God, we know Your word is true. Because of this, we know that those who believe in You will be raised. At that time, You will sort out all of the baggage of our lives, revealing our strengths and forgiving our shortcomings. We stand in awe of You who would save such poor and wayward sinners as us. Thank You, O God, for Jesus who makes this possible. Amen.  

Friday, 2 May 2025   And when the demon was cast out, the mute spoke. And the multitudes marveled, saying, “It was never seen like this in Israel!” Matthew 9:33   “And the demon, having been ejected, the mute – he spoke. And the crowds, they marveled, saying that never it appeared thus in Israel” (CG).   In the previous verse, a demon-possessed man who was mute was brought to Jesus. That thought now continues with, “And the demon, having been ejected.”   The surrounding details that took place are omitted. At other times, Jesus may ask a question or make some sort of statement in connection with a miracle, and that was surely the case at this time as well. However, the narrative is focusing on the miracle for effect. The mute man, who was also demon possessed, was brought forward, and the narrative goes right to the fact that the demon is ejected. With that accomplished, it next says, “the mute – he spoke.”   This would be as incredible as healing the blind. A mute person has some sort of cause for his condition. In his case, it is attributed to being demon-possessed. Jesus' authority over the demon is made manifest in His ability to cast it out. If the demon is under authority, meaning under Satan, it demonstrates that Jesus' abilities are greater than those of the house of Satan.   This is an important consideration because of what is recorded in the next verse. For now, however, those who beheld the miracle were amazed, as it next says, “And the crowds, they marveled.”   With the healing accomplished, the masses could hardly believe what their eyes saw. Even today, such a display would be considered incredible. It is one thing to go to a doctor, schedule surgery or some type of lengthy rehab, or take some other avenue to be cured of such things, and another to have someone taken to another person who immediately cures him of some major ailment. And yet, this is just what Matthew records. Therefore, the people were “saying that never it appeared thus in Israel.”   The words are debated over because such a statement is not usually made. People are cured of major issues by Jesus, the young girl was raised to life, etc., but this expression is a mark of something inordinate, as if healing a mute man is more exceptional than the other miracles.   Because of this, fanciful explanations have been made up over the years. One such explanation is that it was common to ask the name of a demon. By knowing its name, its source of power could be determined, and therefore, it could be properly handled. However, because this man is deaf, Jesus was exercising a power over an unnamed demon, something never seen before.   The explanation is ridiculous. There is nothing to even hint at this, but because it is sensational, people will pass it on as if it is true. Rather, the words “never it appeared thus in Israel” are a summary of everything thus far presented while Jesus is in Capernaum.   He had arrived there, and right in the middle of reclining, He was asked to come and restore a girl who had died to life. On the way to do this, a woman who had bled for twelve years was restored by faith. All she did was reach out to Him, and she was healed. After that, the young girl's life was restored. That was followed by the two blind men having their sight restored, and then this mute man having a demon ejected. This then loosened the man's tongue to speak.   Because of all of these marvelous things happening in rapid succession, the people of Capernaum were exceedingly astonished and made their exclamation that Israel had never seen such things. Throughout their Scriptures, which extensively cover their history and the lives of many prophets, nothing like this had ever been seen.   Life application: When watching videos or reading commentaries about the Bible, be careful not to accept what you read without checking things out. Innumerable falsities have become accepted explanations of things because people don't know how to otherwise explain them, and so they make something up out of thin air.   In a similar fashion, there are innumerable Jewish traditions (at times, invented Jewish traditions) that are inserted into the Bible in an attempt to explain matters. By saying, “The Jews often did xx and this is what Jesus is basing His example on,” a seeming note of authority is assigned to the explanation. In other words, “If the Jews did this, God must be using their tradition to explain His word.”   A major problem with that is that it makes God's word subject to some supposed Jewish cultural tradition. This is especially problematic when there actually is no such tradition. Rather, we must let Scripture interpret Scripture. To assign meaning to events in the Bible that come from outside of it destroys the integrity of what the Bible is presenting. It becomes an “anything means anything” approach to explaining Scripture.   Be careful of what you believe until you can verify that the matter is true. More often than not, if it sensationally explains the matter, you will find it is not.   Lord God, the record of Jesus' miracles as He ministered to Israel is extensive. They are laid out in a manner that tells us, with all certainty, that He is the Messiah. Despite this, the people as a whole rejected Him. We lift up the nation of Israel today, praying that many will have their eyes opened to the truth of what You have done through the coming of Jesus. Amen.

Thursday, 1 May 2025   As they went out, behold, they brought to Him a man, mute and demon-possessed. Matthew 9:32   “And they, departing – you behold – they presented Him a man, mute – demon-possessings.” (CG).   In the previous verse, the two men healed from blindness disregarded Jesus' admonition and then went out and divulged Him in all the land. Now, the narrative focuses on a new subject, found only in Matthew's gospel. The words begin with, “And they, departing – you behold.”   In other words, no sooner had the two healed men left than this event took place. Understanding this, it next says, “They presented Him a man, mute.”   The word “they” is not referring to the two healed men who just departed, but either the friends of the man being presented, or maybe the apostles, or even the multitudes who will next be mentioned. Jesus was in “the house” noted in verse 9:28. While he was inside healing the two blind men, the man next to be presented had arrived outside and was promptly brought before Him.   This man is described as kóphos, mute. It is a new word in the New Testament. It is derived from the verb koptó, a word signifying to cut off or sever. In this case, it is used to describe one whose speech had been cut off. Vincent's Word Studies notes –   “The word is also used of deafness (Matthew 11:5; Mark 7:32; Luke 7:22). It means dull or blunted. Thus Homer applies it to the earth; the dull, senseless earth ("Iliad," xxiv., 25). Also to a blunted dart ("Iliad," xi., 390). The classical writers use it of speech, hearing, sight, and mental perception. In the New Testament, only of hearing and speech, the meaning in each case being determined by the context.”   Because he is mute, he would be unable to describe any affliction that could go beyond his inability to speak. Thus, Jesus would have to determine anything else wrong, maybe by asking those with him. Seeing he was mute, Jesus also discovered he was “demon-possessings.”   In other words, Matthew is connecting the man's being demon-possessed to his being mute. One led to the other. This account is very similar to that of Matthew 12. Some even say it is the same account from different sources.   That is a rather inane proposition when the man there is said to be blind, and Matthew says nothing of the accounts being the same. It would have to assume that Matthew was not the only author, something not hinted at by the contents of the gospel.   Life application: The previous account was equated to the doctrine of eternal salvation. People can believe in Jesus, be saved and healed by Him, and yet demonstrate disobedience to Him without being “unsaved.” This happens in all of us at one time or another.   However, the men being brought from blindness to seeing can also be equated to those Jews who were blinded to the gospel. Eventually, someone tells them that Jesus is the Messiah and He can heal them. With that, they ask for sight in order to see. In essence, “We have heard and we believe. Now show us the truth.” In that, the blindness Paul refers to in Romans 11 will end, and the veil that he refers to in 2 Corinthians 3 will be lifted. Israel's spiritual sight will be restored.   The next logical step is that they go out and tell the world what they know. The healing of the mute, though a different account, would be a logical next step in the proclamation concerning Jesus. Israel is unable to see Jesus for who He is. Because of that, they are unable to speak about Him. In fact, to this day, Jesus is the great unmentionable in Jewish society.   The only times He is brought up, it is usually in a very negative way. This anti-Christian sentiment is so profound, it is as if the society is mute in its ability to speak. But this, too, will be healed in Israel. One step at a time, they are being presented with this truth. The young girl is raised, the blind see, and now the mute are brought before Him for healing.   Though the accounts seem arbitrary and random, they do show a process that seems logical in how the nation will be healed of its great malady. Restoration is promised, and it will come about in God's pre-determined timing.   Lord God, though we may not understand everything concerning the blindness of Israel, Your word speaks of it as a truth that exists. But the veil will be lifted, the people will see, and then they will be brought to speak. We know it is coming. We pray for the nation to see the truth about Jesus that they have rejected for so long. Amen.  

Wednesday, 30 April 2025   But when they had departed, they spread the news about Him in all that country. Matthew 9:31   “And they, having departed, they divulged Him in all that land” (CG).   In the previous verse, Jesus strictly charged the men whose eyes had been healed to see that none knew about what He had done. However, the account now says, “And they, having departed, they divulged Him in all that land.”   Charles Ellicott tells of a difference of perception about their actions, saying that the matter “curiously enough, has been answered by most patristic and Roman Catholic commentators in the affirmative, some even maintaining that the command was not meant seriously; and by most Protestant commentators in the negative.”   It is hard to see how what is plainly stated in black and white can be intended as anything other than disobedience to the word. There is no hint that Jesus wasn't serious. That must be read into the text. One must wonder, then, why there is a striking divide.   A couple of possibilities come to mind. The first is that some noted Roman Catholic theologians may have decided their actions were ok and others fell in line with his analysis. This would not be uncommon. Reading commentaries that span hundreds of years, one can tell why a point is agreed on by various scholars by simply looking at unusual words that are used to make a point.   In other words, someone may comment on a verse using the word fructifying. Though this word may not be seen again in his writings, it is used in an analysis of the same verse by numerous later scholars. This tells us that later scholars read his analysis, liked the use of the unusual word, and used it in their own analysis, which mirrors in content that of the older scholar.   It is kind of a “follow-the-bandwagon” way of analyzing a verse. A second possibility is that the overall theology of the Roman Catholic Church finds this verse difficult to swallow as being a sign of disobedience because it would then conflict with their own theology in other areas.   What needs to be done is to consider why Jesus charged them in the first place and then why Matthew points out their reaction. It could be that there was an immediate reason for Him telling them not to tell others, such as noted in the previous commentary, which said Jesus may not yet have wanted it to be openly accepted that He was the Messiah.   By restoring sight to the blind, something Isaiah indicates is something the Messiah would do, it might then spur the masses in a direction not yet desired for Him to accomplish His work. However, there may be a reason for His charging them that would only be understood after He completed His work.   In other words, it has been seen that the healing of the woman with a flow of blood mirrored salvation in the church that Christ would establish. The raising of the child mirrors the restoration of Israel after the church age. Thus, it is logical to consider that this account may have something to do with future theology as well.   Here we have sight restored to two blind men. This was obviously something they thought Jesus could do, and when they called out to Him, they called Him the Son of David. They believed Him to be the Messiah and that He was capable of healing them. However, after He did so, He gave them a word to be obedient to. In the very next verse, they are shown to be disobedient to the word.   Despite their disobedience, there is no later note that they lost their eyesight, something Matthew would surely have recorded. But more, it goes on to say that they divulged Him in all that land. They didn't just tell about Him to their family or in their city, but everywhere they went.   Though unstated, accompanying their words would have been praises to God and notes that this was surely the Messiah. It is unlikely they would hail Him as such, believe in Him, and then later say, “Some guy healed us.” Rather, they would say, “We were restored by the Messiah!”   So what is this account telling us? It is a note that when one is saved and has seen the light of Christ, that salvation is eternal. Despite their obvious disobedience to the spoken word, they retained their eyesight.   If we are honest with ourselves, each person who has been saved by Jesus will openly avow that he has been disobedient to the word we have been given, the word spoken by God, which is then recorded by His apostles. And yet, Jesus continues to save us and allow us to go out and tell others about who He is and what He has done for us.   Despite our failing Him, He is full of grace – enough to carry us for all of our days until He brings us to Himself. This must be the reason the words are recorded for us as they are.   Life application: Understanding the premise laid out concerning these men, it begs the question of why most Roman Catholic theologians see their actions as not being disobedient, while most Protestants take the opposite view.   It may partially be a follow-the-bandwagon thing, but more than that, it shows a vast gulf in the basic theology of the two approaches to the word. Protestants have accepted the five Solas since the Reformation: Sola Scriptura (Scripture alone), Sola Fide (faith alone), Sola Gratia (grace alone), Solus Christus (Christ alone), and Soli Deo Gloria (glory to God alone).   Roman Catholics reject all of these to some extent. They believe Scripture to some point, but add in authoritative edicts from the Vatican, along with the apocrypha. It is Scripture, plus. They believe in faith plus works. They believe in grace, but personal merit is included for “getting out of purgatory” and all kinds of other nonsense.   They believe in Christ but also exalt Mary to co-redemptrix. They pray to her, petition her, and build lots of idols of her to worship. They also believe in exalting God, but their theology exalts angels and even the pope within their worship. Everything about Roman Catholicism is “plus.”   Because of this, seeing the man's actions as disobedient would return too much emphasis concerning disobedience upon their own corrupt theology, which rejects the word of God as our sole authority that must be adhered to.   Most Protestants, however, understand that ignoring or being disobedient to the word is not something that can be denied. Thus, there is an understanding that it is grace that heals us (like the eyes of the blind men), and it is grace that continues to carry us through until the day when Jesus will bring us to Himself (as displayed in their disobedience without being re-blinded for it).   We are seeing in these few verses the doctrines of 1) free will, and 2) eternal salvation. Our perception of what Jesus has done and the effectiveness of it in our lives will be understood and worked out in how we perceive what the word “grace” means. The more we understand it, the more willing we will be to adhere to His word. And yet, it will also comfort us when we realize we continue to fail Him from day to day.   Lord God, even before Jesus came, we have types, pictures, and prophecies that reveal to us the many things He would do. They literally permeate the Old Testament. And in Jesus' coming, we have hints concerning what things would be like after the completion of His work. Thank You, O God, for giving us such insight to help us make proper decisions about our theology now that we are saved by You through Him. Amen.  

Tuesday, 29 April 2025   And their eyes were opened. And Jesus sternly warned them, saying, “See that no one knows it.” Matthew 9:30   “And their eyes, they opened. And Jesus, He in-snorted at them, saying, ‘You see none knows'” (CG).   In the previous verse, Jesus told the blind men that according to their faith, their sight would be restored to them. Now, that is realized in the words, “And their eyes, they opened.”   The power of the Lord to give sight to the blind is realized. Regardless of what type of blindness they suffered, He went to the cause, identified it, and corrected it with merely the word that it should be done. This is something prophesied would come to pass concerning the ability of the coming Messiah. For example –   “Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped.” Isaiah 35:5   However, the state of blindness referred to by Isaiah may be interpreted as simply dulled spiritual senses. This is seen, for example, in Isaiah 42 –   “Hear, you deaf; And look, you blind, that you may see. 19 Who is blind but My servant, Or deaf as My messenger whom I send? Who is blind as he who is perfect, And blind as the Lord's servant? 20 Seeing many things, but you do not observe; Opening the ears, but he does not hear.” Isaiah 42:18-20   Because of this, the verses concerning giving sight to the blind could be taken as a metaphor. However, this is not what the people expected. They took them to be literal. This is why the two men called out to Jesus, calling Him the Son of David. They knew the Messiah would come from the line of David, and they knew that He would be able to restore sight to the blind. Jesus even reminded John that this was a messianic promise –   “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   Jesus' healing of these men clearly pointed to Him being the Messiah. They understood Him to be such, and their appeal to Him was not in vain. Once healed, Matthew next says, “And Jesus, He in-snorted at them, saying, ‘You see none knows.'”   Here is a new word, embrimaomai. It is derived from en, in, and brimaomai, to snort with anger. Thus, it is a word that mimics an animal like a horse or pig. If one makes a piggy grunt with the nose by inhaling while properly forming the nostrils (gnugnugnugnu), it gives the sense of the intent of the word. But its meaning is that it is accompanied by a sense of anger more than anything else.   When someone is passionate about what he has to say, this in-snorting sound can occur suddenly. Therefore, the word is used to express a strong admonition or warning, such as here. It can be a mark of scolding, such as in Mark 14:5. It can also be used as being moved in the spirit and even groaning, as in John 11:33 and 11:38.   Jesus' in-snorting here signifies His urgent desire for them not to reveal to others what occurred. Otherwise, there would be displeasure in Him for it. The exact reason for this isn't stated, but He had waited until they were inside before attending to them. This means He wanted the matter done privately. And yet, He did other such miracles openly. But those instances were later (Matthew 12:22).   Therefore, because this was a sign that the Messiah would accomplish, it seems that He did not want this openly divulged at this time. It is not until Chapter 16 that Peter declares Jesus to be the promised Christ of God.   Life application: Today, two thousand years after Jesus' miracle healing of these men, people in the world continue to struggle with blindness. Some are born blind, some develop blindness through age or sickness, and some receive trauma that causes blindness.   Think of all that had to go into Jesus' “simple” miracle of giving sight to these blind men. He had to know if they had trauma, what sort it was. If they had an infection, tumor, nutrient deficiency, or stroke, how did it affect the eye? Did the men have diabetes, or was it caused by macular degeneration or glaucoma?   To determine what causes blindness today and then treat it takes many specialists being involved in the process, expensive machinery, an understanding of many variables, etc. From there, some types of blindness can be corrected. Others have no hope of it being so.   And yet, with the spoken word and nothing more, Jesus was able to heal these two men. The power of God was evident in Him and working through Him to effect the miracle. And Jesus, unlike the prophets of Old, did not appeal to the Lord (Yehovah). He merely spoke the word under His own authority.   This reveals the nature of the Man. He is the Lord God. He is great and He is glorious. He is Jesus!   Lord God, how exciting it is to see Jesus for who He is. He isn't just a prophet in a long succession of prophets that came to reveal Your intent for His people. Rather, He is the fulfillment of all prophecy. He is the true and great Prophet. You have united with humanity in the Person of Jesus. Thank You for having so revealed Yourself to us. Amen.

Monday, 28 April 2025   Then He touched their eyes, saying, “According to your faith let it be to you.” Matthew 9:29   “Then He touched their eyes, saying, ‘According to your faith, it became to you'” (CG).   In the previous verse, Jesus asked the two blind men if they believed that He was able to have mercy on them. Their response was in the affirmative. With that remembered, it next says, “Then He touched their eyes.”   Jesus does this elsewhere, such as in Matthew 20:34. It would be an indication to them that there is no doubt where the power came from. However, this is not the only way that Jesus restores sight to the blind. In Mark 8, Jesus spat on a blind man's eyes, partially restored his vision, and then placed His hands on the man's eyes and brought him to full vision.   In John 9, Jesus spat on the ground, made clay with it, and then anointed the eyes of the blind man with the clay. From there, He instructed the man to go to the pool of Siloam and wash his eyes. When he did, he came back seeing.   Therefore, Jesus' various methods of restoring sight are instructive as much as they are curative. In this case, it is instructive to the men being healed that the power to heal has come from Him and that it came about when He touched them with His hands and then spoke the word. This restoration of sight would leave no doubt about who Jesus is because He would be the first person they would see.   Their testimony in this case would be infallible proof to those who knew them when they were blind. As such, upon touching their eyes, Jesus was “saying, ‘According to your faith, it be to you.'”   It is not the physical touching that healed them, nor is it their faith that healed them. They have professed faith, and that is what Jesus is acknowledging to them. In other words, “according to” isn't “If you have this much faith, you will be healed and if you don't, you won't be.” Rather, “according to” is in response to the faith they have already acknowledged.   The healing is then brought about by Jesus' spoken word. It would be like saying, “Because you have professed faith in My ability, I will now heal you. And so it is.”   Life application: The healing of these blind men is not unlike the process of our salvation. The Bible says, “that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation” Romans 10:9, 10   Jesus doesn't ask, “Just how much do you believe in your heart?” Every person's faith is on its own level. If Jesus were looking for a certain amount of faith, there would be a faith exam attached to the promise. No such thing exists. We are not asked to stand on a rooftop in an Islamic city and shout out that we have believed the gospel.   Nor are we told we must eat a habanero chili pepper to prove our faith. God reads the heart, and salvation is granted. These men professed faith in Jesus' ability to heal them. In turn, He healed them.   Understanding this should help us to understand the fallacy of “works as a demonstration of salvation.” This is a common teaching that says, “If you don't have works to support your profession of salvation, you are probably not saved.” This begs the obvious question, “What works? Just what exactly do I have to do to prove I am saved?”   The Bible doesn't specify any such thing. It does provide instructions on what we should do in our salvation, but it never makes them a proof test for our salvation. The blind men were healed, and there is no string attached to the healing, such as, “If you don't do what I say, you will lose your sight.”   In fact, there will appear to be a mark of disobedience in those men in the verses to come. But there is nothing to indicate that they somehow were re-blinded for it. In fact, the words indicate otherwise. We must keep the salvation message simple. Complicating it with requests for proof of salvation will only produce weak believers who will struggle with the surety of what Christ has done for them for the rest of their days.   Keep the gospel simple. From there, tell people to learn the Bible and apply it to their lives. In doing so, their walk with the Lord will be sound and their time in His presence will be sweet.   Lord God, may we be confident in our salvation, not because of an arrogant, haughty attitude, but because we understand what the word says. Christ died for our sins according to Scripture, He was buried, and He rose again on the third day according to Scripture. This is what You have asked us to believe in order to be saved. We do! Thank You for the salvation You have granted us. Amen.  

Sunday, 27 April 2025   And when He had come into the house, the blind men came to Him. And Jesus said to them, “Do you believe that I am able to do this?” They said to Him, “Yes, Lord.” Matthew 9:28   “And having come into the house, they came to Him – the blind – and Jesus, He says to them, ‘You believe that I can do this?' They say to Him, ‘Yes, Lord'” (CG).   In the previous verse, Jesus departed from the ruler's house, and two blind men followed Him, crying out for mercy upon them. Now, the narrative continues with, “And having come into the house, they came to Him – the blind.”   It doesn't say what house He went into, but the use of the definite article means it is a particular house. Verse 10 of this chapter mentions a house, but it doesn't say which. But going back to the previous chapter, verse 8:14 specifically notes Peter's house. So this may be the house being referred to.   Either way, it doesn't say why He didn't just stop and turn to them as they followed Him. But it may be that He wanted His next actions to be in a private setting. Therefore, now in the house with the two blind men there, it next says, “and Jesus, He says to them, ‘You believe that I can do this?'”   What seems apparent is that they did believe. Calling out to Jesus for Him to have mercy on them means they understood His capabilities. Continuing to follow Him in a blind state, even to the house He was staying in, demonstrated this as well. Therefore, the question is probably for faith-building.   Such questions span human history and innumerable circumstances. A question like this might be asked by a gym coach to spur on an already-capable student, “Are you really sure you can do this?” “Yes, I am confident I can.”   Jesus wants them mentally prepared for what He certainly already intends to do. Therefore, the question is asked. And as anticipated, “They say to Him, ‘Yes, Lord.'”   They already knew this, but their own words have testified to Him and also encouraged their own faith. They are prepared for what lies ahead...   Life application: Innumerable books have been written about confidence-building. Seminars are held on the subject. People living in clamshells are spurred on to break free and live an emboldened life.   These things are common to human nature, and different levels of confidence exist in all of us. Some of us may be fully confident in one matter and yet totally reluctant to act in another. There is nothing wrong with this. Those who are overconfident will often cause more trouble than their confidence supports.   For example, a person may be so sure of himself that he decides to tear out his wall and fix a leaky pipe by himself. In doing so, he forgets that he doesn't know everything about the entire process of hydraulics or maybe structural engineering, or even the nuances of electrical wiring.   Without understanding the whole process, he may bust the pipe while under pressure and cause tens of thousands of dollars of water damage. Or he may cause a wall to collapse or otherwise be so damaged that he will need a crew of specialists to fix it. Or he may need a coffin because he didn't think about live wiring while standing in a pool of water that had dripped on the floor.   After a short adventure of hair standing on its end, he collapses like a bunch of broccoli, never to rise again. Thus, it is good not to be overly confident. And yet, when things are lined up properly and the outcome appears certain, we shouldn't hesitate to act.   It is true that there may be some small point that was overlooked that may end in a negative outcome, but this is what the clam dwellers fear to the point of complete inability to act. There needs to be a point where we will allow for error if the outcome has a high enough probability of success.   At the same time, we need to be willing to accept the results of defeat without becoming so stressed that we allow it to shape the rest of our lives. Where the balance in such situations is will be hard to determine at times, but that is where prayer comes in.   We have access to the Creator of all things. And so, if we have things set to the highest probability of success and are still reticent, we should have already prayed that the Lord will be with us through the process. If there is failure, we can accept that He allowed it for His purposes. This is true if we really believe in God's unlimited wisdom and power and the power of prayer that He has allowed us, as explained in His word.   We have what no other people on the planet have, absolute and certain access to the throne of grace, where we can go in times of need. Let us use this most important tool as we move forward in life from decision to decision.   Lord God, help us to be people of prayer as we walk in Your presence. From moment to moment, may our existence be filled with communication with You to help us as we continue this path through life. We know that You are as close to us as the spoken breath we utter for our needs, thanks, and praises. Thank You for this knowledge. Amen.  

Saturday, 26 April 2025   When Jesus departed from there, two blind men followed Him, crying out and saying, “Son of David, have mercy on us!” Matthew 9:27   “And Jesus, passing thence, they followed Him – two blind – croaking and saying, ‘You compassionate us, Son of David'” (CG).   In the previous verse, it was noted that the report of what Jesus did in restoring life to the damsel went throughout all the land. Now, the narrative continues with the account of another miracle, beginning with, “And Jesus, passing thence, they followed Him – two blind.”   A new adjective, tuphlos, translated as blind, is introduced. It signifies opaque, as if smoky. Thus, it gives the sense of an inability to see. It is derived from the verb tuphoó, to be enveloped in smoke. It can be taken literally or figuratively. In the latter sense, it would refer to someone who is lifted up with pride or who is conceited. That word is, in turn, derived from tuphó, to make smoke, as if slowly consumed without flame, as in a smoldering wick.   This word, signifying blindness because of being opaque, probably covers the whole range of blindness, from cataracts to being born blind (as in John 9). These men were unable to see, but their ears were fine because they were able to discern that Jesus was passing by. In hearing this news, they followed Him, “croaking.”   It is the same word used in Matthew 8 when the demon-possessed men croaked out to Jesus. It is thus an elevated cry of consternation or desire. They raised their voices as if croaking, “and saying, ‘You compassionate us, Son of David.'”   Outside of Matthew 1, this is the first time David is mentioned in the New Testament. In Matthew 1, the name was mentioned 5 times in Jesus' genealogy and then once, saying –   “But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. 21 And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins.'” Matthew 1:20, 21   These two blind men are calling out in acknowledgement that they believe Jesus is the promised Messiah who would sit on David's throne. This was a confident act of faith because the current king was Herod, who descended from his father Herod the Great. Thus, a dynasty had been in place. And yet, it was believed based on Scripture that the Messiah would be Israel's king.   There is nothing stated as to how they concluded that Jesus was the Son of David. It wasn't as if people carried around a copy of His genealogy. Therefore, it may be that the thought was that any Jew could somehow fulfill this kingly role, thus fulfilling the messianic prophecy.   In other words, the authority, character, or role of a famous person may be used as an identifier. So, if someone was thought to be a great prophet, they may say, “He is a son of Isaiah,” thus identifying him as a figurative son of a great prophet. This is not an unknown concept because Paul uses it concerning Gentiles in relation to Abraham –   “Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith?— 6 just as Abraham ‘believed God, and it was accounted to him for righteousness.' 7 Therefore know that only those who are of faith are sons of Abraham.” Galatians 3:5-7   It also could be that there may have been some other commonly used identifier that allowed people to know the tribal heritage of others. If this is the case, there is no record of it being so. Whatever was on the minds of these blind men, they are clearly identifying Jesus with the authority of the throne of Israel, believing that His power extended beyond that of David as a man of war in earthly battles to a Man of war in the physical/spiritual realm of being able to heal the blind.   Life application: With the resurrection of Christ and the writing of the New Testament, we now have a full understanding of the many roles of Jesus the Messiah. He not only fulfills the role of the Son of David in kingly authority and power, but He also is the great prophet who is the Giver of all other prophetic utterances because He is God.   He is also the great High Priest who has initiated a New Covenant and who now advocates and mediates on behalf of His people. He is the Shepherd of His people, the Author and Perfector of our salvation, and so much more. When we consider what God has done in Christ Jesus, we are considering how He has fully and exactingly expressed Himself to His creatures.   Let us consider this as we contemplate who Jesus is, understanding that the glory and honor we ascribe to Him are that which is due to our Creator. Let us never disassociate the two in our thoughts. When we behold Jesus, we are beholding our God, who is united with humanity to restore us to Himself. All hail the name of Jesus!   Heavenly Father, we thank You for what You have done for us when You sent Jesus to bring us back to Yourself. It is hard to fathom what value we possess that You would do what You have done. But we accept it by faith, knowing that for all eternity we will behold Your greatness and glorify You for what You have done. Thank You for Jesus Christ our Lord. Amen.  

Friday, 25 April 2025   And the report of this went out into all that land. Matthew 9:26   “And this saying, it went out into all that land” (CG).   In the previous verse, Jesus had seized the hand of the damsel, at which time she arose. The tragedy for the parents had ended in joy. With that complete, Matthew next begins his final words of this short account with the words, “And this saying.”   This is a new word in Scripture that will only be seen again in Luke 4:14, phémé, a report, fame, a saying, a rumor, etc. It is derived from the verb phémi, to say. This event became a spoken word that was retold time and again as “it went out into all that land.”   The child was reported as having died. Reliable witnesses, not a few in number, who had seen the dead before confirmed it. The parent was a ruler of the synagogue and would be considered trustworthy in his testimony. And his once-dead daughter being alive was evidence to the fact concerning what occurred.   Because of the circumstances, the event became a spoken word and a testimony to the matter.   Life application: Though Matthew and Mark omit the age of the girl, Luke gives her age as about twelve. The woman with the issue of blood who had just been healed was likewise afflicted for twelve years.   Without trying to read too much into this, it appears that a progression of thought is being presented concerning the dispensations of time. It was noted in the comments on verse 9:22 that the woman with the issue of blood was typical of the church.   She was brought directly from a state of uncleanness to a state of salvation and being deemed clean. There are no works involved, and the one who is far away is brought near by the blood of Christ.   In this account, which encompasses the account of the woman, having begun in verse 18 (before the account of the woman) and which is completed now (after the healing of the woman), can be equated to the restoration of Israel.   The ruler has a child who is sick, an accurate description of Jerusalem (the seat of power of the Jewish people) throughout her history, and who is also equated to a daughter (such as in Lamentations 2 and elsewhere) –   “How shall I console you? To what shall I liken you, O daughter of Jerusalem? What shall I compare with you, that I may comfort you, O virgin daughter of Zion? For your ruin is spread wide as the sea; Who can heal you? 14 Your prophets have seen for you False and deceptive visions; They have not uncovered your iniquity, To bring back your captives, But have envisioned for you false prophecies and delusions. 15 All who pass by clap their hands at you; They hiss and shake their heads At the daughter of Jerusalem: ‘Is this the city that is called “The perfection of beauty, The joy of the whole earth?”'” Lamentations 2:13-15    While Jesus is tending to the woman who believed by faith and was saved (being equated to the church of those who believe by faith), the daughter dies. Likewise, the spiritual connection of Israel to God was severed. However, Jesus says that the girl is not dead but only sleeping. Israel, likewise, was separated from God but not cut off entirely. She will be raised after the church age –   “And you, O tower of the flock, The stronghold of the daughter of Zion, To you shall it come, Even the former dominion shall come, The kingdom of the daughter of Jerusalem.” Micah 4:8   The girl, being about twelve years old, has the same symbolism as that of the woman. Twelve is the number of perfection of government or governmental perfection. It thus represents the state of Israel after Jerusalem, the seat of power, is again raised to life –   “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! 38 See! Your house is left to you desolate; 39 for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the Lord!'” Matthew 23:37-39   Jesus' life and actions as He interacts with Israel, and as He moves around to various areas within the land, are like a walking parable. His very movements and actions form their own typology for us to consider. If the picture presented here for Israel is valid, it demonstrates that there is still a plan for Israel in the future.   As the people of Israel have been returned to the land of Israel, it appears that it will not be long before the church age comes to its end. And may that day be soon.   Heavenly Father, how wonderful it is to read Your words, seeking out hints of what You are telling us concerning the times, events, and interactions between You and Your people that are ongoing in the stream of time. Help us to not jump ahead and form illogical conclusions, but to consider Your word from what is clearly presented so that we can make sound conclusions about what is veiled. May it be so. Amen.

Thursday, 24 April 2025   But when the crowd was put outside, He went in and took her by the hand, and the girl arose. Matthew 9:25   “And when He ejected the crowd, having entered, He seized her hand, and the damsel, she arose” (CG).   In the previous verse, Jesus told those mourning the death of the damsel that she was not dead but only sleeping. In response, they derided Him. Matthew next says, “And when He ejected the crowd.”   Mark's gospel adds the following –   He took the father and the mother of the child, and those who were with Him, and entered where the child was lying. 41 Then He took the child by the hand, and said to her, “Talitha, cumi,” which is translated, “Little girl, I say to you, arise.” Mark 5:40, 41   Therefore, there were seven people in the room at the time of the raising. These were Jesus, Peter, James, John, the two parents, and the damsel. Once these were free of the commotion of the mourners, it next says, “having entered, He seized her hand.”   This is a new word, krateó, to seize. It is derived from kratos, which signifies power, might, dominion, strength, etc. T herefore, this is an act where strength is employed. He didn't just touch her hand, but He grasped as if to pull her into an awakened state. Such an act would cause a person under the law to be defiled –   “Whoever in the open field touches one who is slain by a sword or who has died, or a bone of a man, or a grave, shall be unclean seven days.” Number 19:16   In such a state, a rite of cleansing was to be performed according to the next verses of Numbers –   “And for an unclean person they shall take some of the ashes of the heifer burnt for purification from sin, and running water shall be put on them in a vessel. 18 A clean person shall take hyssop and dip it in the water, sprinkle it on the tent, on all the vessels, on the persons who were there, or on the one who touched a bone, the slain, the dead, or a grave. 19 The clean person shall sprinkle the unclean on the third day and on the seventh day; and on the seventh day he shall purify himself, wash his clothes, and bathe in water; and at evening he shall be clean.” Numbers 19:17-19   However, Jesus had just said to those gathered that she had not died but was sleeping. Because of this, as a person might awaken another, He seized her by the hand to rouse her. Having done so, it next says, “and the damsel, she arose.”   It is not uncommon for scholars to use the word “resurrect” here. This is incorrect. This was a restoration of life to the body, not a resurrection. Paul says that Christ is the Firstfruits of those who have fallen asleep. His resurrection was a unique occurrence based on a sinless life. It is a complete conquering of death.   Those who were raised, both in the Old Testament and the New eventually died again. Their restoration of life was granted by God to serve His purposes, but they remained stained with sin. Only after Christ's work was complete could the permanency of a resurrection be applied to others. And that will only occur, as Paul says, “at His coming” (1 Corinthians 15:23).   As for this damsel, her restoration was temporary until whatever time she had lived her life and died. But Jesus has shown that He possessed power over the state of death. In His resurrection, He has demonstrated that it is permanent. We are being incrementally shown what God is doing in His marvelous work through His Messiah.   Life application: We must be careful about what we believe concerning dead people being raised. There are those who have died on the operating table but who have been brought back. Their physical body is worked on, and if done quickly enough, the life can return.   However, there is a point where it is no longer possible to bring a person back. The brain quickly begins to break down. After a short amount of time, if a person is brought back, there will be permanent brain damage. There are exceptions, such as being in a very cold environment. But even then, other things quickly break down.   So, stories of people being raised who had been dead for extended periods of time or who had already been embalmed (as mentioned some years ago by “Evangelist” Reinhard Bonnke on the 700 Club) are to be rejected outright.   Further, people who have died and claimed to have gone to heaven or hell are not to be listened to. If someone went to heaven, that means he bypassed the judgment seat of Christ, which all believers must face.   As hell, meaning the Lake of Fire, is something that will not be meted out until the end of days (as recorded in Revelation 20), then we can be absolutely positive that no person has yet gone to hell. It is appointed for man to die, face the judgment, and that is that. If you are tempted to buy the book, don't. You are wasting your money as well as time that you could spend reading your Bible.   Such things are sensational, and they often enrich those telling these tales, but they have no basis in biblical reality. Stick with the Bible. It is sensational enough, and it is the truth of God because it is His word.   Lord God, help us to have our thinking caps on. Keep us from being duped by people who want to get rich by spreading falsities about heaven, hell, or powers on earth that are not true. There is no need to listen to such nonsense. May we focus on Jesus, who possesses all power and authority in heaven and on earth. Amen.

Wednesday, 23 April 2025   He said to them, “Make room, for the girl is not dead, but sleeping.” And they ridiculed Him. Matthew 9:24   “He said to them, ‘You withdraw! For not she died, the damsel, but she sleeps.' And they derided Him” (CG).   In the previous verse, Matthew noted that when Jesus came into the house, He saw the pipers and those tumultuating. Now Matthew continues the thought, saying, “He said to them, ‘You withdraw!'”   In place of the idea of withdrawing, Mark's gospel reads a bit differently, saying, “When He came in, He said to them, ‘Why make this commotion and weep?'”   There is no contradiction because both thoughts can easily be sewn together. Matthew focused on one thing, Mark on another. Thus, the entire thought could be expressed as, “When  He came in, He said to them, ‘Why make this commotion and weep? You withdraw!'” Understanding this logical and harmonious sequence of thought, Jesus continues with, “For not she died, the damsel, but she sleeps.”   In these words, Jesus uses a new word to describe the girl, korasion. It is a diminutive form of the word koré, a maiden. It will be seen only in Matthew and Mark. As an explanation of the word, Strong's Lexicon says –   “The term ‘korasion' is used in the New Testament to refer to a young girl or maiden. It is a diminutive form, often implying youth or smallness, and is used to describe a girl who is not yet of marriageable age. The term is used in contexts that highlight the innocence and vulnerability of young girls.”   A word that suitably translates this Greek word would be damsel. As for Jesus' words, in saying that she is not dead, it would be misleading unless the thought is fully understood. The girl is dead in the sense that her soul has departed. There was no life left in her body. However, because of Jesus' power and authority, she was not “dead and gone.”   Rather, like Lazarus in John 11, he was dead but with the surety of being restored to life –   “When Jesus heard that, He said, ‘This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it.'” ... Then His disciples said, “Lord, if he sleeps he will get well.” 13 However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep. 14 Then Jesus said to them plainly, “Lazarus is dead. 15 And I am glad for your sakes that I was not there, that you may believe. Nevertheless let us go to him.” John 11:4 & 12-15   Understanding the usage of the word by Jesus, He replaces the thought of death with that of sleep. Those gathered to mourn, however, knew what the state of being dead meant and what it looked like. Being mourners, they would have been around enough dead to identify the state with ease. Therefore, hearing Jesus' words, they would have thought He was off His rocker. Thus, it says, “And they derided Him.”   Not knowing who Jesus is or the power He possessed, it would be like any other person coming into a bedroom or morgue where a dead person lay. The life had departed, and the end had come. If the person said, “This child is alive,” it would be a ridiculous proposition, and those hearing it would scold the speaker and tell him he had no idea what he was talking about.   However, the difference between such a scenario and the arrival of Jesus is infinite in scope. The Lord God had entered the death chamber.   Life application: It is extremely difficult for us to get our minds around the state of death. This is especially true when it is sudden and unexpected. Here is a vibrant child, brother, friend, coworker, etc. Each day you get up, and he is there. His not being there is the last thing one would think of because we are geared towards normalcy in such situations.   However, there may come a day when that person is suddenly dead. When this occurs, our minds actually shut down in various ways. The process of accepting that death has occurred can take a while. Even if we know it is true, we keep resurrecting the memory of the life that was, trying to reinstate it and mentally overcome what has taken place.   Eventually, there is the thought of complete loss because the state of death is fully accepted, and the connection is severed. Depending on the person, there are all kinds of things our minds will then make up. There are scenarios where the person is “in a better place,” is free from some enemy he may have faced (such as a physical limitation of some sort), etc.   For the Christian dealing with a departed believer, however, there is no need to make up such things in the mind. They are actually a reality that exists. The Bible absolutely assures us that because of Jesus, believers have entered a state of sleep that is only temporary in nature.   Whatever physical or mental trials we faced in life are set aside. And whatever supposed permanency the state of death brings about for others is voided in Christ. In Him is life. When a person comes to Jesus through belief in the gospel, His life is transferred to that person. The physical death we experience cannot overcome the spiritual life we have been granted.   Therefore, when the call is made at Jesus' coming, it will be impossible for the believer to remain physically dead. Jesus' word is the command of life. Nothing can override it, and nothing can block what He commands. Have faith in this. In Christ, death is defeated. Our separations may be painful, but they are temporary blips on the way to eternal glory –   “But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus.” 1 Thessalonians 4:13, 14   We are so grateful to You, O God, for giving us life, even while we live in these bodies of death. Unless Jesus comes first, we are set to return to the dust. But because of what He has accomplished, that will be a short nap leading to an eternal state of wonder and delight. Death? No fear here! Jesus has prevailed. We shall rise again. Hooray for Jesus! Amen.

Tuesday, 22 April 2025   When Jesus came into the ruler's house, and saw the flute players and the noisy crowd wailing, Matthew 9:23   “And Jesus, having come into the house of the ruler, and having seen the pipers and the crowd tumultuating.” (CG).   The previous verse noted that the woman who was bleeding for twelve years was saved through her act of faith. Now, the narrative returns to the death of the ruler's daughter from verses 18 & 19. It continues with, “And Jesus, having come into the house of the ruler.”   Again, Matthew focuses on the overall narrative concerning Jesus' actions but omits other details recorded by Mark and Luke. For example, Mark records the narrative this way –   “And He said to her, ‘Daughter, your faith has made you well. Go in peace, and be healed of your affliction.' 35 While He was still speaking, some came from the ruler of the synagogue's house who said, ‘Your daughter is dead. Why trouble the Teacher any further?' 36 As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, ‘Do not be afraid; only believe.' 37 And He permitted no one to follow Him except Peter, James, and John the brother of James. 38 Then He came to the house of the ruler of the synagogue...”   Now, understanding the expanded context that falls between Matthew 9:22 and 9:23, it next says, “and having seen the pipers.”   Here the aulétés, pipers, are introduced. The word is from auleó, to play the flute or pipe. A single word that carries the correct meaning is piper. These people are only mentioned by Matthew. Mark and Luke focus on the mourners instead.   The Pulpit Commentary, citing several sources, says, “Even the poorest among the Israelites [his wife being dead] will afford her not less than two pipes, and one woman to make lamentation.” This, then, would be a sign of respect and something that a family would not do without. Along with these pipers, it also says, “and the crowd tumultuating.”   This would be the family and any paid professional mourners. These mourners are noted in Ecclesiastes 12:5 –   “For man goes to his eternal home, And the mourners go about the streets.”   Mourners are mentioned elsewhere, such as in the Book of Jeremiah. As for the word translated as tumultuating, it is also a new word, thorubeo. It signifies to be in a tumult, disturb, clamor, make an ado or uproar, etc.   In this case, there would be wailers of various sorts, but the most tumultuating of the tumultuators would be the tumultuous women famous in the Middle East for their extremely loud (like a shrill) ulululululululu sounds.   These are produced by screaming while moving the tongue in such a way as to be exceedingly tumultuous. This calls attention to the location so that others will know an event is taking place. This loud ululululululu sound is heard at feasts of joy (such as weddings) as well as times of great mourning and lamentation.   Life application: If you have never heard the sounds referred to above, go to YouTube and type in something like “Ululation.” Up will come videos of women really going at it. That way, you can find out what it would have been like at such an event as described in this narrative.   Understanding the context, you can then practice making the same sound. Once you have it perfected, be sure to try it at church on Sunday morning while the pastor is meticulously interpreting Scripture. Maybe he will designate a special place for you for future sermons.   Lord God, it is a real treat to visit various parts of the world or even churches in our land that have people of other ethnic backgrounds as they worship and praise You from their own cultural backgrounds. You have sent Jesus, the Christ of the nations, to bring You glory, praise, and honor from all tongues. Be glorified in our praise, O God. Amen.

Monday, 21 April 2025   But Jesus turned around, and when He saw her He said, “Be of good cheer, daughter; your faith has made you well.” And the woman was made well from that hour. Matthew 9:22   “And Jesus, having turned and having seen her, He said, ‘You take courage, daughter. Your faith, it has saved you.' And, the woman, she was saved from the very hour” (CG).   In the previous verse, the woman with the hemorrhaging said to herself, “If only I shall touch His cloak, I will be saved.” Matthew now continues with, “And Jesus, having turned and having seen her.”   Matthew goes to the heart of the matter, omitting a few details provided by Mark and Luke. In Luke's account, it says –   “And Jesus said, ‘Who touched Me?' When all denied it, Peter and those with him said, ‘Master, the multitudes throng and press You, and You say, “Who touched Me?”' 46 But Jesus said, ‘Somebody touched Me, for I perceived power going out from Me.' 47 Now when the woman saw that she was not hidden, she came trembling; and falling down before Him, she declared to Him in the presence of all the people the reason she had touched Him and how she was healed immediately.” Luke 8:45-47   Only after all of this occurred does the following, as recorded by Matthew, continue the narrative, “He said, ‘You take courage, daughter.'”   Here are two new words, one right after the other. The first is the verb tharseó. It signifies to have courage or be encouraged, coming from tharsos, confidence, boldness, etc. The next new word is thugatér, a female child. In this case, Jesus would have spoken it as a Hebraism signifying a kindly address. Having said that, He next says, “Your faith, it has saved you.”   Most translations say, “made well,” “healed,” or something similar. The word, however, is sózó, to save, rescue, deliver, etc. An object lesson is being given to the reader as he follows Jesus' words. This is confirmed again in the next words, saying, “And, the woman, she was saved from the very hour.”   The meaning of “that very hour” is explained in the verses from Luke noted earlier, meaning immediately. Her healing was instant, and it continued on from that time. It is an expression seen elsewhere, such as in Acts 16 –   “And this she did for many days. But Paul, greatly annoyed, turned and said to the spirit, ‘I command you in the name of Jesus Christ to come out of her.' And he came out that very hour.” Acts 16:18   In two verses, the word sózó has been used three times. It is thus a witness to the doctrine of salvation by faith alone. It isn't the touching of the tassel that brought about the change, except in her faith that it would be so. In the turning of Jesus to the woman, the emphasis is on the Person, Jesus, nothing else.   She needed to be saved, she believed that He could do it, her touching His tassel is the equivalent of her presenting her need to Him, but without wanting to be recognized in the process. Thus, her faith was in the capability of the Person, who then, in fact, saved her.   Life application: The woman had an issue of blood for twelve years. She, by faith alone, was brought to a state of complete healing. One could make a general comparison of her to those in the church. The narrative doesn't say it, but it is clear from the events that the woman merely heard about Jesus, believed that He was capable of saving her, and she, by faith, reached out for salvation.   She can be used as a symbol of the church who have only heard of Jesus and what He is capable of and who, by faith alone, reaches out to Him for healing. The word is heard, the message is believed, and the salvation is realized.   Her twelve years of hemorrhaging can be equated to the church (the number of government), which is brought directly from a state of uncleanness to a state of salvation and being deemed clean. There are no works involved, and the one who is far away is brought near by the blood of Christ.   This woman was set apart from the congregation because of her issue. Thus, she can be considered as being brought near in this regard. God is giving us object lessons to understand what He is doing and will do through the coming of Christ to save the people of the world.   Pay heed to the simplicity of the message of this woman's healing. There is nothing in the account that says we need to come through a pope, a rite of baptism, or anything else that some churches lay upon the people as some sort of requirement for being saved. Instead, the purity of the gospel stands. All are saved by grace through faith with nothing added. Be sure to keep the gospel simple. God in Christ has done it all. Hallelujah and Amen.   Lord God, thank You for making the process of salvation so simple. Jesus did the work, we hear the message, we believe the word, and we are saved. From there, we are sealed with Your spirit, cleansed and purified unto eternal salvation. Hooray for Jesus! Amen.  

Sunday, 20 April 2025   For she said to herself, “If only I may touch His garment, I shall be made well.” Matthew 9:21   “For she said in herself, ‘If only I shall touch His cloak, I will be saved'” (CG).   In the previous verse, it noted the woman who had a flow of blood for twelve years. She came behind Jesus and touched the hem, meaning the tassel, of His garment. In doing this, we read, “For she said in herself.”   The verb is imperfect. It would be as if she was saying, “This will work, this will work, I know this will work.” She didn't just say it as a passing thought, but it was an ongoing motivation that she was saying to herself, “If only I shall touch His cloak, I will be saved.”   Whether she had seen other miracles of Jesus or whether she had only heard of His power to heal, she was internally convinced that He could do what she hoped for. In fact, the parallel accounts in Mark and Luke tell us that this was her only hope –   “Now a woman, having a flow of blood for twelve years, who had spent all her livelihood on physicians and could not be healed by any, 44 came from behind and touched the border of His garment. And immediately her flow of blood stopped.” Luke 8:43, 44   This woman had not only had a bleeding discharge for twelve years, but she had taken every path she could in order to find healing, and none could help. In the process, she had spent everything she had, but nothing worked. In hearing about Jesus, she had either seen or heard of healings that were completely effective.   Because of this, she trusted that the God of Israel had sent a Person who could tend to the needs of the people. Whether she felt He was the coming Messiah or just a prophet of the Lord, her faith in the God of Israel who had sent her was sufficient to save her from her affliction.   Life application: Matthew's gospel noted that Jesus healed a leper on the way to Capernaum. It also noted that Jesus healed the centurion's servant by a mere spoken word. Taking these two accounts together is probably what forms the basis for this woman's faith.   She knew He could heal someone with a bodily affliction that rendered that person unclean according to the Levitical law. And not only could He do so, but He was also willing to do so. Further, she would have heard that Jesus, by a mere spoken word, was able to restore a paralytic.   Taking these two accounts together, which surely would have circulated in the area, this woman was able to deduce that Jesus could heal her and that it did not require His actively reaching out to touch her.   In her humility concerning her shameful condition, something that would have caused the people around her to avoid her at all costs, she determined to not bother Jesus with a direct appeal. Instead, she possessed the faith that He could save her apart from such things.   We can learn from her example. The Bible provides various truths about Jesus and salvation, but they are not all lumped into one paragraph. Rather, there will be instruction about what Jesus' ministry means to us in Romans. There will be an explanation of how to appropriate that in Romans as well, but also in 1 Corinthians.   Ephesians and Colossians will build upon those things and explain the underlying process of how that takes place. In other words, like the woman who probably pieced together the basis for her faith from the accounts she had heard about, we also must piece together the basis for our faith from the record of Jesus and the explanation of what He has done.   God has logically structured the Bible to give us a full and detailed explanation of what He would do, what He was doing, and what He did in and through Jesus. He has also explained that process in detail after His coming.   The more we read the details provided in Scripture, the more perfectly we will understand the process. And further, the more we understand the process, the more grounded our faith will be. When troubled times come to our lives, we will be able to firmly avow that our faith remains strong. How will we do that without being grounded in the word that explains our salvation and position in Christ?   Lord God, thank You that we are saved by grace through faith. It takes the pressure off us to know that Jesus has done it all for us. Help us contemplate this marvelous salvation, study the process of it, and catalog what occurred so that we will stay strong and resolute in the faith we now possess. Amen.  

Saturday, 19 April 2025   And suddenly, a woman who had a flow of blood for twelve years came from behind and touched the hem of His garment. Matthew 9:20   “And, you behold! A woman, blood-flowing twelve years, having approached behind, she touched the tassel of His cloak” (CG).   In the previous verse, it said that Jesus arose and followed the ruler and that His disciples followed Him also. Now, the narrative continues, saying, “And, you behold! A woman, blood-flowing twelve years.”   Two new words are seen here. The first is haimorroeó. It is derived from haima, blood, and rheó, to flow as water. Thus, it is a blood-flowing. It is only used here in the New Testament, but the Greek translation of the Old Testament uses it in Leviticus 15:33 to indicate the blood-flowing of menstruation. It is used this way in classic Greek medical writings as well.   According to Levitical law, this would make her unclean –   “If a woman has a discharge of blood for many days, other than at the time of her customary impurity, or if it runs beyond her usual time of impurity, all the days of her unclean discharge shall be as the days of her customary impurity. She shall be unclean. 26 Every bed on which she lies all the days of her discharge shall be to her as the bed of her impurity; and whatever she sits on shall be unclean, as the uncleanness of her impurity. 27 Whoever touches those things shall be unclean; he shall wash his clothes and bathe in water, and be unclean until evening.” Leviticus 15:25-27   The next new word is dódeka, twelve. It is a prominent number in Scripture. When it has typological or spiritual meaning, EW Bullinger notes that it signifies “perfection of government, or of governmental perfection.” For example, there are twelve tribes of Israel and the twelve apostles. They form the structure of the establishment of the nation of Israel and the church. Of this woman, it next says, “having approached behind.”   Another new word is introduced here, opisthen, signifying “from behind.” As she was unclean, she would not want to be seen or approached by another, lest they touch her and become unclean as well. As such what she is attempting to do is done stealthily to conceal her presence. Once she had approached him, it says “she touched the tassel of His cloak.”   Another new word, kraspedon, is seen. It is uncertain where it is derived from, but it signifies a margin, as in a fringe, border, hem, etc. In this case, it would be the tassel of His garment –   “Again the Lord spoke to Moses, saying, 38 ‘Speak to the children of Israel: Tell them to make tassels on the corners of their garments throughout their generations, and to put a blue thread in the tassels of the corners. 39 And you shall have the tassel, that you may look upon it and remember all the commandments of the Lord and do them, and that you may not follow the harlotry to which your own heart and your own eyes are inclined, 40 and that you may remember and do all My commandments, and be holy for your God. 41 I am the Lord your God, who brought you out of the land of Egypt, to be your God: I am the Lord your God.'” Numbers 15:37-41   These tassels were mandated by the Lord to spur the memory of the wearer of his obligation to the commands of the law. This extreme edge of the garment was what she reached for. It is what Malachi prophesied of hundreds of years earlier –   “But to you who fear My name The Sun of Righteousness shall arise With healing in His wings.” Malachi 4:2   The garments were cut in a way that they had four edges. The edge or wing of the garment is where the tassels would be affixed. Whether the woman knew of the prophecy of Malachi, or whether the prophecy merely referred to the events surrounding His powers exuding even from these wings, the fact that the healing was prophesied means that a change should be expected in the woman.   Her faith led her to the steps of the Messiah in anticipation of cleansing. What will transpire, therefore, will lead to another validation of the ministry of Jesus Christ, confirming Him as the One prophesied to come.   Life application: Healings such as the one anticipated in Malachi are recorded to validate that Jesus is the Messiah. If the woman will be healed in the verses to come, the purpose of the event will have been realized and recorded.   A Person was prophesied to come and do certain things in order to fulfill the Scriptures that were written about Him. When those things were fulfilled, there is now no longer a reason for them to be fulfilled again.   This is the problem with taking verses like these in Matthew and claiming that we can be healed like the woman. The validation of who Jesus is was for Israel. With the prophesies fulfilled, their fulfillment was recorded. Therefore, in Scripture we also have the validation that Jesus is the fulfillment of the role of Messiah.   Israel needs no more validation, and they should not expect it. They have the word and must accept what it says by faith.  We have the word and are to accept it by faith. We should not expect the healings to come as they did at the time of Jesus' ministry.   Instead, we can pray for them and allow God to be God. If He chooses to heal, we will be healed. If He allows our affliction to continue, it will do so. Don't take verses out of their intended context. What is recorded has a context and a purpose that may not apply to us today.   Lord God, we know that You can do all things. When we pray for relief, it is because we desire it. But You may see a greater purpose in our afflictions. Help us to understand and accept Your will above all else. To Your glory, we pray. Amen.

Friday, 18 April 2025   So Jesus arose and followed him, and so did His disciples. Matthew 9:19   “And Jesus, having arisen, He followed him – and His disciples” (CG).   In the previous verse, a ruler came to Jesus, prostrated himself before Him, and petitioned Him to come and rouse his daughter from the dead. Matthew next records, “And Jesus, having arisen, He followed him.”   The words take the reader back to verse 9:10 –   “And it was, He – reclining in the house.”   In other words, everything that has been said since then has been while Jesus reclined at the table. Now, with this urgent petition from the ruler, Jesus arose and followed him. With that understood, it next says, “and His disciples.”   The intent is “all His disciples.” There is no limiting factor given by Matthew. In fact, Mark notes that a great multitude followed Him. Luke says that multitudes thronged Him. It is for this reason that it can be assumed that even the disciples of John the Baptist came along to see what was going on.   It is unlikely that something like this would arise, and the disciples of John would say, “Well, that's interesting, but you answered our question, and we'll be heading home now.”   Rather, they would have wanted to see what Jesus would do. This then explains Jesus' words in Matthew 11 about the dead being raised when responding to John the Baptist's question.   Having said that, Luke places the question by John before this account, but after the account of another raising, Jesus will do. Therefore, one of them may be providing details categorically while the other is providing them chronologically.   Life application: Little additions to verses that may seem irrelevant are often important details to help us understand greater truths that will be presented later. The note about Jesus' disciples following Him may have a bearing on several things.   First, it tells us that the events that are yet ahead are eyewitness accounts. Second, it tells us that even though the disciples went with Him, some of them were excluded as they arrived at the house of the ruler.   In Mark and Luke, Jesus only lets three of the disciples join Him when He raises the girl. Also, we find that it is likely that even though His disciples followed Him, that was not all who followed Him. Only by reading all three of the synoptic gospels are we able to form a greater picture of how the events unfolded.   Paying attention to the details will help us resolve questions that may arise. But that will not come through a single reading of the gospels. Reading them many times and making cross-references is needed to figure out what is going on. This is important because the naysayers are out there.   Such people will say, “See, this contradicts that.” However, by doing a thorough study of what is presented, one realizes that such is not the case. Pay attention to the little details. They can lead you to check other things that will help you see the greater panorama of information being presented.   Lord God, help us to pay attention while reading Your word. The things of this world sometimes cloud out our time of reading so that when we are done, we don't remember what we just read. Give us focus and clarity to read, contemplate, and remember the things we have read. May our priority be toward Your word when we are reading. Amen.

Thursday, 17 April 2025   While He spoke these things to them, behold, a ruler came and worshiped Him, saying, “My daughter has just died, but come and lay Your hand on her and she will live.” Matthew 9:18   “He, speaking these to them, you behold! A ruler, having come, he kneeled to Him, saying that, ‘My daughter now, she died. But having come, You upon-set Your hand upon her, and she will live'” (CG).   In the previous verse, Jesus noted that they don't put new wine into old wineskins. Rather, they put new wine into new skins. It is during this conversation that Matthew next says, “He, speaking these to them, you behold!”   What transpires at this time is a part of what is leading up to John the Baptist's question to Jesus, which will be seen in Chapter 11. John's disciples are there asking a question of Jesus. As such, it can be assumed that they will follow Jesus as He responds to the request that will now be made. Understanding this, it next says, “A ruler, having come, he kneeled to Him.”   The man's position is a new noun, archon. It is derived from the verb archó to rule. Hence, it refers to a ruler of some sort. In this case, he is a ruler of the synagogue named Jairus, as noted in Mark 5. Whether this means he was the chief ruler or one of the officials there isn't stated, but he held a ruling position in the synagogue.   His kneeling before Jesus is a mark of respect and humility. He is in a greater position within the society, and yet, he has humbled himself before Jesus. It demonstrates that something has informed him that Jesus is actually in a greater position in reality. Because of this, it next says he was “saying that, ‘My daughter now, she died.'”   Here the thugatér is introduced. It is a primary word signifying a female child. It can be used figuratively of the feminine position in general, such as “daughters of Jerusalem,” or “daughter of Zion.” In such a case, it is a Hebraism indicating belonging to a society, city, household, etc.   As for Jairus' daughter, death is something common to all people. When a person dies, it is evident that it has happened. There are times when someone may still be alive, having been misdiagnosed for one reason or another, but that is an extremely rare occasion.   In other words, it is certain that the child has died. People who attempt to diminish the words of this account 1) weren't there, 2) have to dismiss the words of those who would know, and thus, 3) make a claim based on biases that are not supported by the text.   We have the words that describe the situation and are asked to accept them as true and reliable. Understanding this, Jairus continues to speak, saying, “But having come, You upon-set Your hand upon her, and she will live.”   Another new word is seen here, epitithémi. It is derived from epi, upon, and tithémi, to set, lay, appoint, etc. In this case, it means to lay upon. Jairus believes that Jesus has this ability, and he is requesting that He come with him to have her life restored to her.   We can question what the basis of his faith in Jesus' abilities is. In other words, what is it that would make this person think Jesus could do this? The answer is probably because of events that previously took place there in Capernaum. In Chapter 8, the centurion pleaded with Jesus to come and heal his servant. As noted, from the parallel account in Luke, this centurion had built the synagogue for them –   “Now when He concluded all His sayings in the hearing of the people, He entered Capernaum. 2 And a certain centurion's servant, who was dear to him, was sick and ready to die. 3 So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant. 4 And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, 5 ‘for he loves our nation, and has built us a synagogue.'” Luke 7:1-5   Therefore, it is likely that he knew of the event and was placing the same trust in Jesus that the centurion had done. He very well may have been one of the elders who was sent to Jesus. Now, his child was dead. There was nowhere else to turn, and so he came to Jesus in the hope that the same power that worked through Him to heal the centurion's servant would be available to restore his daughter to life.   Life application: If the conjecture about Jesus' interaction with the centurion is correct, it is a subtle hint at the direction of the overall narrative as the life and ministry of Jesus unfolds, and which is unfortunately overlooked.   This synagogue ruler is right that Jesus can heal his daughter. It is also of note that he bowed before Jesus and requested Him to come and heal her. But there is a difference in the account with the centurion. Luke 7 continues with –   “Then Jesus went with them. And when He was already not far from the house, the centurion sent friends to Him, saying to Him, ‘Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof. 7 Therefore I did not even think myself worthy to come to You. But say the word, and my servant will be healed. 8 For I also am a man placed under authority, having soldiers under me. And I say to one, “Go,” and he goes; and to another, “Come,” and he comes; and to my servant, “Do this,” and he does it.'” Luke 7:6-8   Even if the ruler of the synagogue has done nothing wrong and his actions are what would normally be expected, the contrast between the Gentile centurion and the Jewish ruler is still markedly noticeable. Instead of coming to Jesus and asking Him to heal his daughter immediately, he instead asked Him to come and place His hands upon her.   This subtle difference demonstrates a great chasm between the faith of the centurion and the synagogue ruler. Even if this is not noticeably highlighted, it follows the pattern set time and again in Scripture. God is looking for faith above all else. At what point will our faith be established?   Will our faith be proven by sight? Do we need a miracle to establish our belief in the capabilities of the Lord? Will our faith be strengthened through a new job or a promotion? Or is our faith strong enough to exist without any such things? The Gentile centurion's faith was without sight. It was without the nearness of his presence to Jesus. It was also with the understanding that Jesus could accomplish His actions by verbal command alone.   Jairus was respectful and hopeful, but it appears the contrast is purposeful. His faith was one that desired to be validated through action rather than trusting that the action was already the sure outcome.   Let us have the faith that says, “Lord, we know you can do all things. Whether You grant our petition or not, we will never allow our faith in You to diminish.” With this, God will certainly be pleased.   Lord God, help us to be people of faith, even without sight or without results in our petitions to You. Help us to remember that what we want is not always what is right according to Your plan. When we do not receive what we have desired, may our faith remain steady and unwavering. Amen.

Wednesday, 16 April 2025   Nor do they put new wine into old wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved.” Matthew 9:17   “Nor they cast new wine into old skins. And if otherwise, they burst the skins, and the wine – it is outpoured, and the skins – they are destroyed. But they cast new wine into new skins, and both – they are preserved” (CG).   In the previous verse, Jesus noted that people don't put unfulled cloth on a new garment. If they did, when the cloth shrank, it would pull away from the garment, making things worse. Making a similar analogy, Jesus next says, “Nor they cast new wine into old skins.”   Here, the word oinos, wine, is introduced. It is a primary word, but it is believed that it is derived from the Hebrew word yayin, also signifying wine. The word can be used in a literal sense, but it can also be used metaphorically, as in the wine of wrath or passion.   In the Bible, wine symbolizes the merging together of cultural expressions into a result. The thing that ought to happen can happen, symbolized by wine. As such, it represents our reasoning and that which can change our minds.   Another new word is the noun askos, skin. It refers to a leather or skin used for holding something. It is derived from the verb askeó, to train or exercise. But that is derived from skeuos, a vessel for containing things. This root, skeuos, can be used when referring to a person, such as 1 Thessalonians 4 and elsewhere –   “For this is the will of God, your sanctification: that you should abstain from sexual immorality; 4 that each of you should know how to possess his own vessel [skeuos] in sanctification and honor, 5 not in passion of lust, like the Gentiles who do not know God.” 1 Thessalonians 4:3-5   Jesus next says, “And if otherwise, they burst the skins, and the wine.”   If new wine, which is unfermented, is placed into old skins that have already been stretched, when the wine ferments and expands, the skin will not be able to handle the pressure. It has already reached its limits of stretching. It would be like going to a gas station and putting more air into an already-filled tire. The result will be a flat tire. Jesus notes this, saying, “it is outpoured, and the skins – they are destroyed.”   Here is another new word, ekcheo, to pour out. This can be literal, as in pouring out a bowl. It can be violent, like when Judas' innards gushed out when he fell after hanging himself in Acts 1:18. It can also be figurative, as when the Spirit is poured out on believers or when God pours out His love upon His people.   Jesus notes that when someone follows this incorrect process, the wine and the skins are both ruined. Thus, the remedy is seen in His next words, “But they cast new wine into new skins, and both – they are preserved.”   One final new word is seen here, suntéreó. It comes from two words signifying “with” and a watch as in guarding when you keep something close by. Thus, it means to keep closely together. In this case, it speaks of the preservation of the skins and the wine.   What Jesus is referring to with these two examples is based on the surrounding context. The disciples of John came to Jesus asking why His disciples didn't fast. Jesus explained that He was the bridegroom and as long as He was with His disciples, there would be no fasting at such a joyous time. Only when He was taken from them would they mourn.   The point of Jesus' words is the difference between the two economies, or dispensations that were being expressed, the law and grace. The new wine is the new dispensation of grace to come. The old wine was the dispensation of the law. If one were to introduce the new concept into the old, it would not work because the two were incompatible. Only if one put the new wine, the new cultural expression, in the new wineskin would the mind be changed.   Being John's disciples (also the Pharisees), they were conducting their affairs under the dispensation of the Law. Jesus was preparing His disciples not for more law but for grace. But the two are incompatible. If you try to put grace in a person stuck under law observance, the grace would be ruined. Only when you have a person who understands  grace and lives under grace will there be proper doctrine.   Life application: Understanding the analogy being made in Jesus' words, it doesn't mean that the disciples of John were not saved by grace. After John's death, they may have come to follow Christ. Or they may have rejected Him. An example of this is found in Acts –   “And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples 2 he said to them, ‘Did you receive the Holy Spirit when you believed?' So they said to him, ‘We have not so much as heard whether there is a Holy Spirit.' 3 And he said to them, ‘Into what then were you baptized?' So they said, ‘Into John's baptism.' 4 Then Paul said, ‘John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.' 5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. 7 Now the men were about twelve in all.” Acts 19:1-7   The point is crystal clear: John's baptism was one that occurred under the law and for reconsideration of one's state under the law. He, however, told the people that when Jesus came, they should believe on Him. Belief is not a work. Jesus did the work. Salvation and the pouring out of the Spirit comes through faith.   The tragedy of law observance by people in the church today is not to be underestimated. Salvation does not come by law observance, it cannot be maintained or strengthened by it either. Rather, those who try to cast the New Testament teachings into their lives while living under the precepts of the law are like wineskins that will burst.   There can be no preservation of either. The law observers have failed to receive the grace of Christ and will be destroyed. Their useless doctrine will be eliminated as well. Trust in Christ, accept His grace and be saved through that. Nothing else will do.   Lord God, we always try to insert ourselves into the salvation equation as if we can somehow merit what has been offered by grace. Forgive us for this! May we rest wholly and completely in the merits of Jesus Christ our Lord. Surely, nothing else will do. Amen.  

Tuesday, 15 April 2025   No one puts a piece of unshrunk cloth on an old garment; for the patch pulls away from the garment, and the tear is made worse. Matthew 9:16   “And none, he puts on a putting on of a tearing unfulled upon an old cloak. For its filling, it lifts from the cloak, and it becomes a worse split” (CG).   In the previous verse, Jesus equated Himself to a bridegroom and noted that there was a time coming when He would be taken away from those of the bridechamber.   Now, He explains to the disciples of John (and the Pharisees, as noted in Mark) why there is a difference between their habits of fasting and those of His disciples, beginning with, “And none, he puts on a putting on of a tearing unfulled upon an old cloak.”   In this clause, Jesus introduces five new words to Scripture. The first is the verb epiballó. It is derived from epi, on or upon, and balló, to cast, throw, put, etc. In this case, it signifies to put on. The next word is epibléma. It is a noun derived from epiballó. It thus is a “putting on.”   The sense is that there is something (a putting upon) that is put upon something else. Here, it is “a tearing unfulled.” Jesus uses the word rhakos, a tearing. Thus, it signifies a rag or torn-off piece of cloth. It is derived from rhégnumi, to tear, break, burst, etc. One can think of a torn-off piece of a bolt of material.   However, in this case, it is agnaphos, unfulled. The prefix a is a negative particle, which is connected to gnapheus, a fuller. Thus, the meaning is that the cloth is not fulled. As such, it has not gone through the process of shrinking and having its fibers become solid like an older garment will be.   This older garment is described by the word palaios. It signifies something antique. As such, it is something not recent, hence, old or worn out. With this thought presented, Jesus next explains why people don't do this, saying, “For its filling, it lifts from the cloak.”   Jesus again uses a new word, pléróma. It is a noun signifying repletion or completion. It is that which fills. There is a hole in a garment that needs filling. In this case, the torn-off piece is to become the filling for it. However, in this filling the hole on an older garment with a newer piece of cloth that has not been sufficiently fulled, Jesus tells of the result, saying, “and it becomes a worse split.”   Two more new words are found here. The first is the adjective cheirón. It signifies more evil or aggravated and thus worse. It can refer to a physical, mental, or moral comparison.   Lastly, the word schisma is introduced. One can see the etymological root of our modern words schism and schizophrenia. It signifies a split or a gap.   Taking all of the words as a whole, the translation of the NKJV, which is more of a loose paraphrase, gets the idea across well, “No one puts a piece of unshrunk cloth on an old garment; for the patch pulls away from the garment, and the tear is made worse.”   As for the spiritual meaning of His words, they will be evaluated after the next verse is complete. Jesus will give a second example using different metaphors to restate the thought of this verse. That way, it is less likely His words will be misevaluated later. The repetition while using a different example is intended to avoid that.   Life application: Take time to reread verses 14 and 15 along with verse 16 and try to determine why Jesus has introduced this thought. Consider how many new words have been introduced in this one verse. That alone demonstrates that Jesus is looking for examples that require careful thought.   He is judiciously making a point for the disciples of John (and the Pharisees) to consider. As His words are recorded by Matthew, the intent is for all who read what He says to consider the words and then come to a resolution in their minds and a decision in their lives concerning a particular matter.   Consider the time of Jesus' words, the people He is addresseing, the purpose of His ministry, etc. Consider what you know from your reading of the epistles and think about what they tell us concerning Jesus and what He has done for us.   Lord God, how important it is to take Your word in its proper context and to carefully consider what You are telling us. With improper interpretation, we will have improper doctrine. Help this to not be the case. Give us wisdom in Your word as we treat it carefully and contemplate it with every fiber of our being. Amen.

Monday, 14 April 2025   And Jesus said to them, “Can the friends of the bridegroom mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. Matthew 9:15   “And Jesus, He said to them, ‘Not, they can, the sons of the bridechamber, mourn – upon as much the bridegroom, He is with them. They will come, however, days when the  bridegroom, He shall be removed from them. And then, they will fast'” (CG).   In the previous verse, Jesus was questioned by John's disciples as to why His disciples don't fast. In response, it next says, “And Jesus, He said to them, ‘Not, they can, the sons of the bridechamber, mourn.'”   Here is a new word, numphón, a bridechamber. It is derived from numphé which signifies a young woman as if veiled, and thus a bride. The word can also signify a daughter-in-law. One can get a sense of the Latin word nupto, to marry, which leads to our word nuptial.   Jesus equates fasting to mourning. This seems to confirm the connection to the fasts mentioned in Zechariah in the previous commentary. This is because the Lord's word in Zechariah 8 is based on what was said in Zechariah 7 –   Now in the fourth year of King Darius it came to pass that the word of the Lord came to Zechariah, on the fourth day of the ninth month, Chislev, 2 when the people sent Sherezer, with Regem-Melech and his men, to the house of God, to pray before the Lord, 3 and to ask the priests who were in the house of the Lord of hosts, and the prophets, saying, “Should I weep in the fifth month and fast as I have done for so many years?” 4 Then the word of the Lord of hosts came to me, saying, 5 “Say to all the people of the land, and to the priests: ‘When you fasted and mourned in the fifth and seventh months during those seventy years, did you really fast for Me—for Me? 6 When you eat and when you drink, do you not eat and drink for yourselves? 7 Should you not have obeyed the words which the Lord proclaimed through the former prophets when Jerusalem and the cities around it were inhabited and prosperous, and the South and the Lowland were inhabited?'”   It was either these fasts, or some other fasts of mourning that are being referred to during this conversation. But Jesus corrects the thinking of those who questioned Him, next saying, “upon as much the bridegroom, He is with them.”   It is another new word, numphios, a bridegroom. Jesus equates Himself to a bridegroom without explaining what He means, but the Song of Songs (Song of Solomon) would probably come to the minds of those hearing. There, a love song between Solomon and his beloved is recorded in poetic form. It is a book read at the Passover each year, even to this day.   The Jews assumed that the poem was given as an allegory of the love expressed between the Lord and Israel, not understanding that Israel was only a portion of the history of the redemption of mankind. John's disciples may have pondered His words, wondering what He meant. However, if they made this connection, they would understand that He was equating Himself with God.   John also spoke of Jesus as the bridegroom in John 3:29. His disciples may, therefore, have understood what was being conveyed better than the others who were gathered around them, including the Pharisees.   Regardless of what they thought about His words, Jesus continued, saying, “They will come, however, days when the bridegroom, He shall be removed from them.”   Jesus uses the word apairó, to lift off, and thus to take away. It will only be seen in the comparable accounts in Mark and Luke.   As for His words, Matthew doesn't explain the meaning, instead sticking to the narrative. But Matthew could look back on what Jesus said and understand that He was speaking of His sacrificial death. The disciples of John probably would have had no idea what He was talking about, but there is no hint that they pressed the matter or questioned further.   That thought may have been overtaken by Jesus' continued words after this verse. But Matthew would have contemplated what Jesus said after His death and resurrection. Thus, he is providing the account without inserting what he knows, recording it rather as an eyewitness would do.   With that understood, Jesus next says, “And then, they will fast.” Jesus is using the word fast to indicate “mourn” just as He did when He began the words of this verse. In other words, there is a time coming when Jesus would be taken from them, and they would mourn, something that would directly lead to a state of fasting.   Life application: If you have never read the book Song of Songs (also known as the Song of Solomon), it is only eight chapters. It is written in poetic form, and it is a beautiful read, even without understanding what is being conveyed in the back-and-forth words of Solomon and his beloved.   Take time to read it today. If you would like to understand what the poem is referring to, you can go to the Superior Word website or YouTube channel, and there are nineteen sermons that will explain what is being conveyed.   Don't stop reading your Bible. Don't stop considering how what the Bible is saying refers to Jesus. Keep looking for Him as you read. It is all about Him and what God is doing through Him to reconcile the world to Himself. It is the greatest love story ever written because it is God's word that tells us about JESUS!   Lord God, please open our eyes to see wonderful things in Your word. Help us to understand what we are reading and how to connect it to the life and work of Jesus Christ. He said in John 5 that it is all about Him, so help us to see this, O God. Amen.