BIBLE IN TEN

Thursday, 10 July 2025   But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. Matthew 11:22   “Moreover, I say to you, it will be sufferable – Tyre and Sidon – in Judgment Day than you” (CG).   In the previous verse, Jesus rebuked the cities of Chorazin and Bethsaida, noting that if the miracles done in them had been done in the wicked cities of Tyre and Sidon, they would have reconsidered their ways. He continues this thought, beginning with, “Moreover.”   It is a new adverb, plén. It is derived from pleión, greater than, more excellent, etc. There is a sense of addition to something, furthering, or going beyond. One can see the etymological root of the modern word plenty, signifying a fullness. The word moreover gives the sense in this verse.   He has noted that Tyre and Sidon would have reconsidered their ways. Now, He adds to that with “Moreover.” The added words are not happy ones for His audience as He proclaims, “I say to you, it will be sufferable Tyre and Sidon – in Judgment Day than you.”   Tyre and Sidon were judged by God and destroyed. Chorazin and Bethsaida could expect nothing less. But more, when the day of judgment that lies ahead comes, it will be more sufferable for those wicked cities than for the inhabitants of Israel. It is axiomatic to say that with more revealed light comes greater responsibility and greater consequences for disobedience.   These words should have terrified the people, bringing them to a state of reconsideration and turning to Him. Two thousand years later, the ruins of those cities stand as a witness that they were destroyed. When the day of judgment comes, those who did not accept Jesus as their Messiah will regret their rejection of Him.   Life application: In Jewish society, there is the sense that they are God's people, His chosen and elect, and that this means they are in a good position with Him. Is it true that they are God's people? The answer depends on the context of the words.   They are Israel, chosen of God for His purposes. This is based on the covenant they made with Him at Sinai. However, they are not God's people, saved and going to heaven, through the New Covenant in Jesus' blood.   Jesus' words here should tell any reasonable reader of the Bible that the rejection of Jesus means condemnation. The false teaching in the church that Israel is currently God's people, as if they are in a right standing with Him, must be rejected.   Paul's carefully chosen words concerning Israel in Romans 9-11 show that this is not the case. He cites Scripture showing that the church is “My people,” and that Israel has a remnant that is spared at this time. Jesus calls them a “synagogue of Satan” in Revelation 2:9 & 3:9.   When you hear a Jew say, “We are the chosen people,” a common claim, the obvious question should be, “Chosen for what?” It is not for licentiousness, arrogance, and idolatry. They were chosen to reveal the righteous judgment of God. In failing to adhere to the Mosaic Covenant and in failing to enter the New Covenant, they have been under the punishments of the law noted in Leviticus 26 and Deuteronomy 28.   This is what the law does, it brings judgment. People who are in churches, supposedly returning to the “Hebrew Roots” of the faith, are only bringing condemnation upon themselves. We don't need more law. We need Jesus, the Fulfiller of the law, to save us from God's righteous judgment.   Thank God that He sent Jesus, born of a woman (the condemned line of humanity), born under the law (the standard set for the righteous judgment of God), to free us from condemnation and its associated punishments.   Let us receive what He has done, be freed from “self” in our attempt to be right with God, and continue to trust Jesus until the Day He comes for His people. In the meantime, we should pray for Israel to have their eyes opened to the terrible plight it remains in.   Without Jesus, their judgment will be greater than that of Tyre and Sidon on judgment day. They have God's word, Tyre and Sidon didn't. His word speaks of Jesus. In rejecting Jesus, they, by default, call judgment down upon themselves.   Lord God, the people of Israel are Your people, chosen for a particular purpose. However, they are not right with You because they have rejected Jesus. Being chosen at this time means being chosen for judgment and condemnation as a demonstration of Your righteousness. May they come quickly to Jesus and find Your righteousness in Him for salvation. Amen.

Wednesday, 9 July 2025   “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. Matthew 11:21   “Woe, you, Chorazin! Woe, you, Bethsaida! For if in Tyre and Sidon, they occurred – the miracles, those done in you – if in sackcloth and ashes formerly they reconsidered” (CG).   In the previous verse, Jesus began to rebuke the cities where He did His mighty works because they did not reconsider their ways. Now, to state His displeasure at them, and to reveal to them their fate, He begins with, “Woe, you, Chorazin!”   The word ouai, woe, is introduced. It is a primary exclamation of grief. Also, the name Chorazin is first seen here. It is a city in Galilee. The origin of the name is uncertain. Studying Hebrew root words that may be connected to the Greek transliteration, Abarim defines it as possibly Smoking Furnace.   The city is about two- and one-half miles north of a location known as Tel Hum. It remains a ruin to this day. Parts of the city are identifiable, such as the synagogue. This and its houses and buildings are built from locally obtained hard black basalt. Some of the walls that remain are up to six feet high. Next, Jesus says, “Woe, you Bethsaida!”   The name is from Beith, house, and tsayad, a huntsman. Thus, it means Hunter's House. However, being by the Sea of Galilee, some think the hunting is referring to fish and call it Fisher's House. It is where Phillip, Andrew, and Peter came from as seen in John 1:44. The location is still known and visited today. Of these cities, Jesus says, “For if in Tyre and Sidon, they occurred – the miracles.”   Turos, Tyre, and Sidón, Sidon, are both first mentioned here. The Hebrew name of Tyre is Tsor. This comes from tsor, flint, or tsur, rock. Thus, it is the fortified city, Rock. Sidon is from the Hebrew tsud, to lie alongside. Therefore, it signifies to hunt, chase, etc., due to the thought of lying in wait. As such, it is a place of fishing, and it is named after those who lie alongside as they fish. Thus, Fishery is its name.   These are cities that were destroyed by the Lord's judgment. Ezekiel was told to prophesy against Tyre in Ezekiel 26. Ezekiel 27 records a lamentation over Tyre. Ezekiel 28 begins with a proclamation against the king of Tyre and then continues in lamentation over the city. That is followed by a proclamation against Sidon in Ezekiel 28:20-24.   The Lord spent a great deal of time laying out His words against them. His descriptions and judgments put them on par with Sodom and Gomorrah as far as examples of wickedness resulting in punishment. Despite that, Jesus tells Chorazin and Bethsaida that if those terrible, wicked cities saw the miracles that Jesus did, “those done in you – if in sackcloth and ashes formerly they reconsidered.”   The adverb palai, formerly, is introduced. It is believed to come from palin, again. As such, it gives the sense of retrocession. It can mean all this time, a long time ago, already, formerly, etc. Jesus is saying that in the past, when they were wickedly going about life, there would have been a change in them.   The implication here is obvious. God used three chapters of Ezekiel, plus other references to Tyre and Sidon in His word (such as Isaiah 23), to reveal their wickedness. And yet, Jesus says that the hearts of these cities were humbler than those of Chorazin and Bethsaida.   If Jesus had gone to them and done His miracles at their time of judgment, they would have done what Nineveh did, reconsidering their ways and demonstrating that change in heart by adorning themselves with sackcloth and ashes.   Both of these words are also new. The first is sakkos, coming from the Hebrew saq, a mesh. It is the course material that would be only fitting in a time of mourning. This would be contrasted to the normal garments where life was going well. The other word, spodos, is a primary word signifying ashes.   The point Jesus is making, and which He will continue to make, is that if God destroyed these cities for their wickedness, how much more do Chorazin and Bethsaida deserve to be destroyed? They have not reconsidered their ways, but God knew that the hearts of Tyre and Sidon would have.   Life application: The meaning of the story of Jonah is a story that mirrors what Jesus is saying here. This is not the usual interpretation that is provided due to translational difficulties in Jonah 4, but when it is properly understood, it is clearly seen that God is contrasting the wickedness of Israel with the wickedness of Nineveh.   Nineveh reconsidered its ways, and God relented from His judgment upon it. Israel, with much greater revelation than Nineveh, refused to reconsider and receive their Messiah. Jesus will use exactly this symbolism in Matthew 12 and Luke 11. Israel didn't pay heed, and they were destroyed and exiled.   But the great covenant-keeping nature of God has spared them for another day. He has faithfully saved them, even through judgment, to bring them into the New Covenant. If He is this faithful to Israel through a covenant cut through the blood of bulls and goats, how much more do you think He will save you through the shed blood of Jesus Christ?   We are often just as unfaithful as Israel in our hearts and actions, but if we are in Christ, He will carry us through to a good end. Be assured and reassured in this.   Lord God, thank You for Your infinite love and grace as is revealed in our Lord and Savior Jesus. Amen.  

Tuesday, 8 July 2025   Then He began to rebuke the cities in which most of His mighty works had been done, because they did not repent: Matthew 11:20   “Then He began to defame the cities in which they occurred – the most of His miracles – because they reconsidered not” (CG).   In the previous verse, Jesus referred to His conduct, having come eating and drinking, which was contrasted to how John conducted himself. He then noted that wisdom is justified from her children. His next words begin to explain the severity of ignoring this wisdom, beginning with, “Then He began to defame the cities in which they occurred.”   The word oneidizó, to defame was previously seen in verse 5:11. It is derived from oneidos, to reproach or disgrace, a word probably akin to onoma, name. Thus, a defaming is indicated.   The cities to be mentioned were part of Israel. They were thus filled with Jews who thought that their cultural makeup and national identity were what made them acceptable to God, regardless of their hearts and actions. Jesus will correct them on this as He continues.   Matthew, intending to show why Jesus' words to these cities are justified, next notes what it is that occurred in them, which is “the most of His miracles.”   The Scriptures concerning the coming Messiah were read in synagogues. The people would have talked about what the Messiah would have been like as they gathered for feasts and other events. When Jesus came and began performing His miracles, most of which were in the surrounding cities, they should have recognized Him and turned their minds. However, it next says, “because they reconsidered not.”   The people saw the miracles He performed, but they didn't heed the words He or John had uttered. Both of them proclaimed the same words to the people –   “And in those days, comes John the Baptist, proclaiming in the desolate of Judea, 2 and saying, ‘Reconsider! For it has neared – the kingdom of the heavens!'” Matthew 3:1, 2   “From then, Jesus, He began to proclaim and to say, ‘Reconsider! For it has neared – the kingdom of the heavens!'” Matthew 4:17   There was to be a turning of the mind, a reconsideration, concerning their conduct before the Lord. However, Jesus will reveal the true situation of the conduct of these cities.   Life application: Jesus is the Word of God. He spoke words on the Father's behalf that were to be heeded. A spoken word that is heard but not heeded means the speaker's intent behind the words has been ignored. James says –   “But be doers of the word, and not hearers only, deceiving yourselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; 24 for he observes himself, goes away, and immediately forgets what kind of man he was. 25 But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does.” James 1:22-25   This appeal from James, and the rebuke of the cities by Jesus, were not something new for the people of Israel. They were told to heed the word and do what it said. At the time of Ezekiel, the Lord spoke, saying –   “As for you, son of man, the children of your people are talking about you beside the walls and in the doors of the houses; and they speak to one another, everyone saying to his brother, ‘Please come and hear what the word is that comes from the Lord.' 31 So they come to you as people do, they sit before you as My people, and they hear your words, but they do not do them; for with their mouth they show much love, but their hearts pursue their own gain. 32 Indeed you are to them as a very lovely song of one who has a pleasant voice and can play well on an instrument; for they hear your words, but they do not do them. 33 And when this comes to pass—surely it will come—then they will know that a prophet has been among them.” Ezekiel 33:30-33   Israel failed to heed and went into exile. Even while in exile, they ignored the word through Ezekiel. Jesus came with the final message to the people under the law. A new covenant was coming. In rejecting Jesus' call to reconsider, they rejected His message.   Today, we have been given instructions about how to conduct our lives in relation to God. First, we are to accept the gospel, receiving by faith what God has done through Jesus. But that is not the end of our responsibilities.   We are to learn the word and apply it to our lives. Those who go to church and hear the word but who then leave without allowing it to mold them have missed the point of going to church. And it may be that the church doesn't even properly present the word.   Our lives are short. We should make every effort possible to use our time wisely, learning the word and applying it to our walk. Don't just be hearers of the word, but doers. In this, God will be pleased.   Lord God, thank You for Your word that can safely guide us through this troubled walk of life. May we wisely accept its teachings and faithfully apply them to our lives. In this, You will surely be pleased. Be with us in this walk, O God. Amen.

Monday, 7 July 2025   The Son of Man came eating and drinking, and they say, ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!' But wisdom is justified by her children.” Matthew 11:19   “He came, the Son of Man, eating and drinking, and they say, ‘You behold! A man, a glutton, and a winebibber! A friend of taxmen and sinners!' And it is justified, the wisdom, from her children” (CG).   In the previous verse, Jesus noted that John came neither eating nor drinking, and they said he had a demon. He continues with, “He came, the Son of Man, eating and drinking.”   Jesus is referring to Himself in the third person, contrasting His life to that of John. As noted in the previous commentary, “eating and drinking” signifies more than just the act of eating and drinking, but doing so in a social setting. Whereas John would refrain from such things, Jesus welcomed them. For example –   “Then Jesus entered and passed through Jericho. 2 Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich. 3 And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature. 4 So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way. 5 And when Jesus came to the place, He looked up and saw him, and said to him, ‘Zacchaeus, make haste and come down, for today I must stay at your house.' 6 So he made haste and came down, and received Him joyfully. 7 But when they saw it, they all complained, saying, ‘He has gone to be a guest with a man who is a sinner.'” Luke 19:1-7   Understanding this, Jesus continues, saying, “and they say, ‘You behold! A man, a glutton, and a winebibber! A friend of taxmen and sinners!'”   Two new words are introduced here. The first is phagos, a glutton. The second is oinopotés, a winebibber. It is derived from oinos, wine, and pinó, to drink. Both words will only be seen again in the comparable passage in Luke 7.   As in the account of Zacchaeus, Jesus went into the houses of those whom the Pharisees and Sadducees would never enter. He ate and drank what was put before Him without any objections.   Seeing this, the judgmental sort called him a glutton and a winebibber. This shows the utter folly of their thinking. John, who refrained from any such thing, was said to have a demon. Jesus, who openly associated with those shunned by the elites, is accused of inappropriate behavior.   Neither had committed any infraction of the law, and yet, they were arrogantly dismissed as being something they were not. As such, those saying such things had made themselves the standard of what is acceptable and what is not, ignoring the fact that it is the Lord, through the law, who set the standards of what was acceptable in the society.   As for the words, “they say,” it is the same thought from the previous verse –   ... and they say he has a demon! ... and they say, “You behold! A man, a glutton, and a winebibber!”   The words reveal who “this generation” in verse 16 is. It is not referring to John and Jesus, but to the Jews who stood accusing them –   Vs. 17 ...they say, “We piped to you and not you danced. We bewailed to you and not you breast-beat.” Vs. 18 ...and they say he has a demon! Vs. 19 ...and they say, “You behold! A man, a glutton, and a winebibber!”   Jesus is making a one-to-one comparison of those in His example and the Jews who stood around, finger-pointing at the lifestyles of John and Jesus. Because of this, Jesus concludes the thought with, “And it is justified, the wisdom, from her children.”   Another new word is seen here, dikaioó, to render just or innocent. It is that which is upright because of meeting a proper standard. Jesus is saying the wisdom, that which is divinely set forth by God, and which seems so arbitrary in how it is displayed, meaning in the conflicting, changeable conduct between John and Jesus, is proven upright from their actions.   Both Jesus and John were within their rights to live their lives as they desired while adhering to the Law of Moses as the guide for Israeli society. Despite one living in a certain way while the other lived in a completely different manner, they performed their roles before God in a way that He accepted and that brought Him glory.   Life application: Jesus' words show that God can and does work through different means and allowances to meet the set goals of the plan of redemption. John was used while living the life of an ascetic. Jesus lived His life associating with the outcasts, dining with them, etc. The two seemingly contrary lifestyles merged to form a part of God's unfolding redemptive narrative.   This is like the doctrine of dispensationalism. People have a problem with it because it seems fickle. In the dispensational model, God works one way with one group of people and another way with another group. As such, it seems arbitrary, and it appears that His plans are conflicting and changeable.   Such is not the case. The wisdom of God expresses itself through these various methods to form a whole. Bread doesn't just pop into existence. It first grows as wheat. The wheat is harvested and processed. It is then ground in a mill. After that, it will be mixed into dough. From there, the dough is placed in an oven. Once the bread is finished, butter is slathered all over it, and the family enjoys it as a part of dinner.   Each step of the process is different, and yet, a final anticipated result is realized. This is akin to how God's dispensational plan works from beginning to end. It is a step-by-step process, each dispensation unique and different from the others, culminating in eternal fellowship between God and His creatures. Peace and harmony are restored and realized.   Lord God, Your wisdom is on display in everything around us. The movement of the stars, pollination by the bees, males and females forming a couple... each of these and an infinite number more things reveal Your wisdom. It is also seen in Your word, which explains to us how we can be reconciled to You through Jesus. Thank You for such wonderful wisdom, leading to hope and restoration. Amen.

Sunday, 6 July 2025   For John came neither eating nor drinking, and they say, ‘He has a demon.' Matthew 11:18   “For, he came, John, neither eating, neither drinking, and they say he has a demon!” (CG).   In the previous verse, Jesus gave an example of what “this generation” is like, saying, “We piped to you and not you danced. We bewailed to you and not you breast-beat.” He continues now with, “For, he came, John, neither eating, neither drinking.”   The meaning here is more than just his limited diet, which is recorded in Matthew 3:4 –   “And he, John, had his apparel from camel's hair, and a leathery girdle around his waist, and his food was locusts and wild honey.”   The thought of eating and drinking extends to social life, where eating and drinking are a part of the natural course of human interaction. In other words, John's life was that of a prophet preparing the way for the Lord. He did this in the wilderness, living a life of austerity and isolation.   In this state, someone may have come and said, “I'd like to talk to you about your message, come and join us at our meal tonight.” This is something John would have likely refused, maybe offering them a bowl of dried locusts instead and saying, “Join me here for a meal. This is where I belong.”   John limited his diet and everything that goes along with eating. Parties, feasts, dinner invitations, etc., would all have been shunned by him. Therefore, because of this obscure and difficult to understand lifestyle, Jesus next says, “and they say he has a demon!”   This is what it says about the demoniacs in Chapter 8 –   “And He, having come into the beyond, into the country of the Gergesenes, two ‘being demon possessed,' they met Him, coming out from the tombs – exceedingly dangerous – so too, not anyone capacitate to pass through that way.” Matthew 8:28   They lived in an area shunned by others, cut off from the normal ways of life. Because John was somewhat like this, instead of recognizing him as a prophet and grasping the importance of his ministry, they accused him of having a demon.   Life application: One of the traits that is often seen in people who are exceptional in their field is eccentricity, even to the point of being thought to suffer from mental instability. People with great intellects who have made some of the most profound discoveries in their occupations have been considered unconventional, and their lives troubled.   Van Gogh, da Vinci, Nietzsche, Hemingway, Tesla, Mozart, Bonaparte, Byron, Freud, Einstein, and so many others were, at times, close to being off their rocker. Van Gogh cut off his own ear, something not normally thought of as a sign of sharp mental acuity.   Fortunately for them, their skills in their professions were recognized and they were appreciated, despite their often-bizarre behavior. If you come across someone who seems a tad eccentric or doesn't fit into the traditional paradigm that society has set, don't underestimate him or dismiss him outright. It may be that his focus is so poignantly directed that the normal rules for social behavior don't interest him.   At the same time, he may be as crazy as a loon, so don't just assume that everyone who is odd is a genius.   Lord God, may our judgments about those we encounter always be carefully considered. First and foremost, may we look at each person as an individual who needs Jesus. If we remember this, surely we will see them in a different way than if we judge by mere appearances. Help us to look for Your image in those we encounter. Amen.

Saturday, 5 July 2025   and saying: ‘We played the flute for you, And you did not dance; We mourned to you, And you did not lament.' Matthew 11:17   “...and they say, ‘We piped to you and not you danced. We bewailed to you and not you breast-beat'” (CG).   In the previous verse, Jesus began a description of those He calls “this generation,” equating them to children sitting in the markets addressing their companions. Of them, Jesus continues with, “and they say, ‘We piped to you.'”   This is a new word, auleó. It signifies “to play the flute,” and thus, to pipe. It is derived from aulos, a flute. There is a piping in the markets by the children, expecting a response from those around them. Despite their hopes, it next says, “and not you danced.”   It is a second new word, orcheomai, to dance. It is the etymological ancestor of our modern word orchestra. The word is derived from orchos, a row or ring. One can think of people forming up in ranks or circles, dancing when an orchestra plays.   There was the hope of people joining the flute players by dancing, but that did not come about. Next, He says, “We bewailed to you.”   It is a third new word, thréneó, to bewail. It is derived from threō, to cry out loud. These children tried a different tactic to get a response. Instead, Jesus next says, “and not you breast-beat.”   A fourth new word is used, koptó, to chop. It is a part of the standard way of mourning in the Middle East, where the breast is beaten or chopped at when great sadness or anguish takes place. Despite the bewailing, there was no response from the hearers of the flutists.   Life application: The reason for having public presentations is to elicit a response from the public. People naturally want others to join in such things. When there is no response, feelings get hurt.   This is especially so because when someone is leading in the presentation, there is a sense of elevation of importance. A few guys who have drumming, guitar, and keyboard skills can become rock stars with people cheering them on, throwing money their way, and fawning over them as if they are gods.   Preachers can captivate large crowds and, at times, can become cult-like figures. To not show adoration to such people means one is uninterested or simply neutral in what they are presenting.   Jesus is making a point about a situation that was happening in Israel at His time. He will explain His words in the next couple of verses for those who think they should be heeded and why they were not.   As Christians, it is best not to get overhyped about the status of others, elevating them to some perceived position that actually does not exist. Each person is of value. Playing the guitar may be great to listen to, but a guitarist who can't fix plumbing is no help at all when the pipes burst.   We tend to place too much value on people with skills that have no real value. So a person can catch a football! Does that make him a hero? If not, why do we almost fervently want to be around such a person? Why would we want his autograph?   Let us consider where our priorities should lie, not getting caught up in the hype of society.   “My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality. 2 For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, 3 and you pay attention to the one wearing the fine clothes and say to him, ‘You sit here in a good place,' and say to the poor man, ‘You stand there,' or, ‘Sit here at my footstool,' 4 have you not shown partiality among yourselves, and become judges with evil thoughts?” James 2:1-4   Lord God, help us to think clearly about the status of others, understanding that people are people. Those we should gravitate towards should be those who are humble, respectful, and who hold You in the highest esteem. May our thoughts about those around us always consider the character of the person as being of true value. Amen.  

Friday, 4 July 2025   “But to what shall I liken this generation? It is like children sitting in the marketplaces and calling to their companions, Matthew 11:16   “And to what I will liken this generation? It is like children in markets, sitting and addressing their companions” (CG).   In the previous verse, Jesus declared that he who has ears to hear should hear. That was stated in regard to John being the Elijah who was anticipated in the book of Malachi. Now, knowing that many will not heed His words, He addresses the crowd, beginning with, “And to what I will liken this generation?”   Who Jesus is speaking about in this verse and the coming verses is debated. Although getting ahead in the commentary, this must be determined at some point. Some see “this generation” of this clause as Jesus' comparison to John and Himself. Others see it in reverse, meaning Jesus is referring to Himself and John as the children calling out.   To understand further, Jesus continues, saying, “It is like children in markets, sitting and addressing their companions.”   Here, the word agora is introduced. It signifies the town square, but the term is then extended at times to signify a market or thoroughfare. Therefore, there are children playing. These are small children in view of all who come through, where the people are gathered. As they play, they address those around them, here called “their companions.”   As for who “this generation” is referring to, seemingly convincing arguments are given for both views. For example, the Pulpit Commentary says –   (1) Many modern commentators (e.g. Meyer; Trench,' Studies,' p. 148) insist on the grammar and on the historical order in which the complaints are made, and believe that the Jews correspond to the pipers and the mourners, while it is John that refuses to rejoice, and our Lord that will not be sad.   (2) But the more usual interpretation is preferable. For   (a) in an illustrative saying one has chiefly to regard its general sense;   (b) in verse. 18, 19 the action of John and of our Lord in “coming” corresponds to the activity of the children;   (c) this interpretation seems much more in accordance with the context. The verses are therefore to be understood as meaning- John mourned in urging repentance, our Lord rejoiced in gospel liberty and preaching, but both alike were only ridiculed by the Jews. Markets; marketplaces (Revised Version); for there is no thought of the children helping their elders in traffic. And calling (which call, Revised Version) unto their fellows. Addressing them, but not necessarily noisily (Luke 6:13; Luke 13:12). Matthew 11:16   Vincent's Word Studies says –   “The Rev. Donald Fraser gives the picture simply and vividly: ‘He pictured a group of little children playing at make-believe marriages and funerals. First they acted a marriage procession; some of them piping as on instruments of music, while the rest were expected to leap and dance. In a perverse mood, however, these last did not respond, but stood still and looked discontented. So the little pipers changed their game and proposed a funeral. They began to imitate the loud wailing of eastern mourners. But again they were thwarted, for their companions refused to chime in with the mournful cry and to beat their breasts....So the disappointed children complained: ‘We piped unto you and ye did not dance; we wailed, and ye did not mourn. Nothing pleases you. If you don't want to dance, why don't yon mourn?...It is plain that yon are in bad humor, and determined not to be pleased'” (“Metaphors in the Gospels”). The issue is between the Jews (this generation) and the children of wisdom, Matthew 11:19.”   These arguments will be considered in the coming verses. However, a simple way to determine which view is likely correct is to look at the words “this generation.” In doing so, the likely view will be revealed. They are listed (as translated by the NKJV) as, Matthew 11:16, Matthew 12:41, Matthew 12:42, Matthew 12:45, Matthew 24:34, Mark 8:12, Mark 8:38, Mark 13:30, Luke 7:31, Luke 11:29, Luke 11:30, Luke 11:32, Luke 11:50, Luke 11:51, Luke 17:25, Luke 21:32, Acts 2:40. Note: Luke 16:8 is also close in thought to these verses. Likewise, other verses, such as Luke 9:41, though not using the term “this” still refer to the same generation in the same manner.   Reading those verses will reveal which view is most likely the correct one, even before all the verses related to Jesus' words here are completed. In fact, every other instance identifies the same particular category. If the words “this generation” here are not referring to what they are, it would be an outlier.   Life application: Although in Scripture there are times when words are used in a sense different from the more common rendering, it can generally be expected that selected words will be used in a consistent manner. In some instances, the consistency will help definitively identify what is being said or pictured.   Therefore, doing word and phrase studies is a very helpful tool when analyzing passages. Doing it from English translations may bring out false comparisons because translators often use the same word to translate different words, or they will use different words to translate the same word.   Such inconsistencies will cause an analysis to be off a bit. Doing word studies in the original languages is rather easy, but phrase studies can be a bit more difficult. At times, there are commentaries that have already done such studies, thus saving the effort. But even then, scholars can make errors. Therefore, if possible, it is still good to verify their work.   When reading commentaries, don't just hurriedly accept one because it sounds right. Reading those given above, the scholars have come to exactly the opposite conclusions. But if you were only provided with one of the commentaries, you might think that it sounds correct and agree.   However, with the two contrasting views, you can see that more thought and study are needed. As no commentary reviewed for this study analyzed the words “this generation,” it seemed like a logical point to check.   Expand on what you read. Consider what you come across. Think about what is being said and why the words are being provided by God in His word. Spend your time in the word wisely and check things out. It is a marvelous treasure of wonder and delight.   Lord God, help us to judiciously consider Your word, contemplating it from many angles and doing our best to determine what is right. May our conclusions be based on more than picking and choosing what we like or initially think, but on a careful analysis of what is presented. Help us in this, O God. Amen.

Thursday, 3 July 2025   He who has ears to hear, let him hear! Matthew 11:15   “The ‘having ears to hear,' let him hear” (CG).   In the previous verse, Jesus made a pronouncement that was not to be dismissed or casually heard and then forgotten. Rather, the very state of Israel, both the nation and each individual, would be affected by His words, which were, “And if you incline to receive, he, he is Elijah, the ‘being about to come.'” With that emphatic declaration made, He next says, “The ‘having ears to hear,' let him hear.”   In other words, what I just said needs to be heard and assimilated. The reason for this was partly cited in the previous commentary. The final verse of Malachi says –   “Remember! Law Moses, My servant, Which commanded him in Horeb upon all Israel – Enactments and judgments. 5 Behold! I sending to you Elijah the prophet, To faces coming day Yehovah – The whopping and the fearing. 6 And turned heart fathers upon sons, And heart sons upon fathers. Lest come and strike the land – anathema.” Malachi 4:4-6   Jesus is saying that John is the fulfillment of the promised coming of Elijah. If they rejected his message by rejecting Jesus whom he proclaimed, the land would be struck with a curse.   Life application: A few points about the verses from Malachi. When the Lord proclaimed through him to remember the Law of Moses, He was not talking about obeying the law. That was something they were supposed to do already. He was telling them to remember the law that referred to the coming Redeemer.   Malachi proclaimed in verse 4:2 that a Righteousness Sun was coming. The meaning to be inferred is that the Law of Moses was not a Righteousness Sun. Rather, Paul states it was a tutor to lead us to Christ (Galatians 3:24). In remembering the law and anticipating the promise set forth in Malachi, the people would then be prepared for the coming of Christ.   Understanding this, in verse 4:6 where it speaks of turning the heart of the fathers upon sons, and heart sons upon fathers, that is not a verse describing immediate family relations, as in, “He will turn the people in the families to love one another.” Rather, it is a word concerning the Hebrew people as a whole. The fathers are the patriarchs, especially Abraham, Isaac, and Jacob.   The children are those who had misunderstood both the promise to the patriarchs and the purpose of the law. The heart of the fathers was that of promise while trusting in the gospel of the grace of God. Paul explains this in Galatians 3 –   “And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, ‘In you all the nations shall be blessed.' 9 So then those who are of faith are blessed with believing Abraham.”  ... “And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect. 18 For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.” Galatians 3:8, 9, & 17, 18   The hearts of the children, the unbelievers of Israel, will have their hearts turned to the hearts of the fathers who trusted the gospel of Christ as a certain and sure promise. If they do not turn their hearts, the warning of the curse of the law stands firm.   In the last words of Malachi concerning the curse, the Old Testament ends with the word kherem, anathema. It speaks of the utter destruction or ban of something. It is a fitting end to the thirty-nine books of law.   Only with the hope of God in Christ is there life and renewed fellowship with God. Only in understanding the gospel can that state be realized. In Matthew 23:36, Jesus said, “Assuredly, I say to you, all these things will come upon this generation.”   The nation as a whole rejected Jesus, remained under the law, and fell under the ban because of it. The second fulfillment will be for those of Israel who continue to reject Jesus during the tribulation. However, for the nation, that will eventually end. The land of Israel, symbolized by Jerusalem, was anathema because of Israel's rejection of Jesus. This is seen in Zechariah 14:11 –   “The people shall dwell in it; And no longer shall there be utter destruction [kherem], But Jerusalem shall be safely inhabited.”   This prophecy concerns the future when Israel finally receives Jesus. Only when the hearts of the children are turned to the hearts of the fathers will this time of woe for Israel end. The day is coming, and the world is being readied for it with the return of Israel to her land. The nation has been reestablished, prophecies of the past have come to their fulfillment, and many more prophecies are set to be fulfilled.   Our trust is not to be in the Law of Moses but in the One who is spoken of there and throughout all of Scripture. It is not easy to let go and place ourselves solely under the authority of another, but we must do so.   Let us not fail to put our trust in Him. Anything else will not carry us through to the restoration that God offers to His people. Yes, let us trust solely in the merits of Jesus Christ our Lord.   Lord God, may our faith in You grow each day as we rely solely on the grace of Jesus Christ. Help us never to put ourselves into the salvation equation except as receiving it by faith and being grateful for what He did. Thank You for Jesus our Savior! Amen.  

Wednesday, 2 July 2025   And if you are willing to receive it, he is Elijah who is to come. Matthew 11:14   “And if you incline to receive, he, he is Elijah, the ‘being about to come.'” (CG).   In the previous verse, Jesus said, “For all the prophets and the law, until John, they prophesied.” He next says, still speaking of John, “And if you incline to receive.”   Jesus will state a matter which is a certain truth, but He sets it forth as a proposition. Therefore, someone may accept or reject the proposition as he is so inclined. Because it is the Lord speaking, it is to be considered an act of trust as well as faith in the reliability of His word that it is so. This proposition is, “he, he is Elijah.”   One can see the emphatic nature of His words, and it is the emphasis that brings about the proper understanding of what Jesus is saying. There is a prophecy in Malachi 4 that everyone would have known about –   “Behold! I sending to you Elijah the prophet, To faces coming day Yehovah – The whopping and the fearing. 6 And turned heart fathers upon sons, And heart sons upon fathers. Lest come and strike the land – anathema.” Matthew 4:5, 6 (CG)   Jesus says that John the Baptist is this “Elijah” who was prophesied about. Thus, he is “the ‘being about to come.'” In other words, from the time the prophecy was given, there was the expectation that Elijah was coming. Each year, Jewish tradition taught that he would arrive at a feast, but this is most usually associated with the Passover. For this reason, it was (and still is to this day) a custom for some Jews to leave an empty chair at the seder, hoping it was to their home he would come.   However, it is clear from verses in Luke and John that John the Baptist is not Elijah –   “He will also go before Him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.” Luke 1:17   “Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, ‘Who are you?' 20 He confessed, and did not deny, but confessed, ‘I am not the Christ.' 21 And they asked him, ‘What then? Are you Elijah?' He said, ‘I am not.'” John 1:19-21   To understand what is going on, one must more fully grasp the words of Malachi. Malachi 3:1 said that the messenger of the Lord, who is John the Baptist, would prepare the way for the Messenger of the covenant, Jesus. Reading the New Testament, it is taken as a certainty that this was referring to John and then Jesus. John came in the spirit and power of Elijah. Jesus, with His emphatic proclamation, is essentially saying, “John is doing the work of Elijah. You must accept this and not look for any other to avoid the curse of Malachi 4 to come upon you.”   However, God knew that Jesus would be rejected by Israel. In Malachi 4:1, it says, “For behold! The day coming...” The day referred to corresponds to what was said in Malachi 3:2 –   “But who can endure the day of His coming? And who can stand when He appears?”   But what exactly is this day? Scholars vary in their interpretation of its meaning. Some place it at the time of Christ's coming and the nation's rejection of Him. Thus, the destruction of Jerusalem by fire and the exile of the people. Others see it as the day when Christ returns in fiery judgment, as in 2 Peter 3:7 –   “But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men.”   If this is the same day referred to in Malachi 3, one might assume the day is in Jesus' first coming. This is what Jesus is testifying to now. However, Malachi 4:5 says that this day is when the Lord will send Elijah the prophet, a man who did not die but who was taken directly to heaven in a whirlwind, as recorded in 2 Kings 2.   The answer to the meaning of “the day” comes from understanding God's irrevocable faithfulness to His unfaithful people, Israel. He has promised that He will bring them into the New Covenant. As a nation, that has not yet happened.   And so, the day is not one particular time, nor is it one particular event. It is a succession of events that comprises the day of the Lord's judgment spanning the history of Israel from Christ's first advent until His second.   John the Baptist came as the promised Elijah, and the nation did not receive Jesus. In the future, Elijah himself will return to testify once again to the nation. If Israel had heeded Jesus' emphatic proclamation, John's ministry would have been accepted as the coming of Elijah, they would have accepted Jesus, and they would have avoided the past two thousand years of calamity. But they didn't.   Hence, there is a need for Elijah to return and testify to the nation in the future.   Life application: God has not forsaken Israel, and the church has not replaced Israel or become “spiritual Israel.” The Bible never hints at such a thing. Rather, the church is a separate entity, fulfilling God's plan of redemption while Israel has languished under the punishment of the curses of the Law of Moses for having rejected Jesus.   However, despite their unfaithfulness, God has remained faithful. Were He to reject Israel, He would be just as prone to rejecting us in our state of salvation. Such will never be the case. Our unfaithfulness in no way negates God's faithfulness. We are saved and we continue to be saved despite ourselves. Thank God for Jesus, who has made this possible.   Lord God, thank You for the glory of Jesus Christ. His shed blood is sufficient not only to save all who come to Him, but to keep them saved until the day of redemption. We have no need to fear if we could lose what You have granted to us. We are secure until the end because of Jesus and His cross. Thank You, O God, for Jesus. Amen.  

Tuesday, 1 July 2025   For all the prophets and the law prophesied until John. Matthew 11:13   “For all the prophets and the law, until John, they prophesied” (CG).   In the previous verse, Jesus told those with Him, “And from the days of John the Baptist until now, the kingdom of the heavens, it is forced, and forcers, they seize it.” Now, He continues, saying, “For all the prophets and the law.”   The word “for” is given to explain the previous verse. The coming of Jesus as Messiah, which signified the coming of the kingdom of the heavens, was prophesied in advance. It was the great anticipation of the people. This is so obvious from Scripture that even the Samaritans understood it –   “The woman said to Him, ‘I know that Messiah is coming' (who is called Christ). ‘When He comes, He will tell us all things.' 26 Jesus said to her, ‘I who speak to you am He.'” John 4:25, 26   With such high anticipation, when John came on the scene proclaiming that the kingdom was at hand, the people rushed towards the news, forcing themselves into the body of others desirous of obtaining the promise.   As for the term, “the prophets and the law,” it is a thought repeated eleven times in the New Testament. However, this is the only time it mentions the prophets first. The reason for the change is that Jesus is focusing on John's prophetic ministry first and foremost.   The law anticipated the coming of the Messiah in an almost innumerable number of times in types and shadows. It also has explicit references to Him, such as the Prophet noted in Deuteronomy 18:15-22.   However, Moses was a prophet as well as the lawgiver. It is the words of the prophets, including the giving of the law, that anticipated the coming of the Messiah. That line of prophets is referred to by Jesus next, saying, “until John, they prophesied.”   Jesus is clearly stating that the role of the prophet heralding the coming of the Messiah ends with John. Prophecies continue in the New Testament, but the words pointing to Jesus' coming find their termination with John.   In Revelation 11, it says –   “And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth.” Revelation 11:3   These two witnesses of the future will testify to the Messiah who has come. They will be a witness to Israel and the world at large that what is recorded about John here is the truth. His prophecies and proclamations focused on the entrance of the new dispensation that was about to be revealed.   Life application: In the book of Hebrews, the author provides minute detail concerning the effects of Jesus' work. He is so specific and so pinpointed in his words that it is incredible that people who read the book cannot seem to grasp what is being conveyed.   For example, the Hebrew Roots Movement adherents call what Jesus did a “renewed covenant,” not a New Covenant. The implication, followed by explicit teaching by them, is that the Law of Moses is renewed and adherents must abide by it.   In Hebrews 7 (for example), the author clearly teaches against such a ridiculous thought –   “Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron? 12 For the priesthood being changed, of necessity there is also a change of the law. 13 For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar. 14 For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood. 15 And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest 16 who has come, not according to the law of a fleshly commandment, but according to the power of an endless life. 17 For He testifies: ‘You are a priest forever According to the order of Melchizedek.' 18 For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, 19 for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:11-19   This is one of several examples of the clear and precise teaching by the author that completely refutes the heresy of Mosaic Law observance. The words are black ink on white paper, and their intended meaning will be evident to anyone willing to pick up the book and read it.   The law prophesied of its own termination. The prophets referred to that coming day multiple times. John called out that the time for Messiah to come had arrived. And yet, here we are, over two thousand years later, missing the mark on who Jesus is and what He accomplished! Pay heed to the word. For those who find Jesus, it is life. For those who find law observance (because they failed to heed what is said), there will be condemnation.   “You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.” Galatians 5:4   Lord God, how can our world be so filled with Bibles, the most published book in all of human history, and yet be so illiterate in what it says? Help us to be willing to put in the time and effort it takes to read, study, and understand this precious gift. May we not be negligent in seeking out its glorious pages that tell us of Jesus and what He has done for us. Amen.

Monday, 30 June 2025   And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force. Matthew 11:12   “And from the days of John the Baptist until now, the kingdom of the heavens, it is forced, and forcers, they seize it” (CG).   In the previous verse, Jesus noted the greatness of John among humanity, and yet the least in the kingdom of the heavens was greater than he. He now continues with, “And from the days of John the Baptist until now.”   The “days of John the Baptist” refer to the beginning of his ministry. This was recorded in Matthew 3 –   “And in those days, comes John the Baptist, proclaiming in the desolate of Judea, 2 and saying, ‘Reconsider! For it has neared – the kingdom of the heavens!' 3 For this he is, the ‘having been spoken by Isaiah the prophet,' saying, ‘A voice hollering in the desolate, “Prepare the Lord's way. Make straight His paths.”'” Matthew 3:1-3   From that time, until the time of Jesus' words while speaking to those present, He says that “the kingdom of the heavens, it is forced.”   A new verb, biazó, is seen here. It signifies to force, as in to advance forcefully. It is only found here and in Luke 16. In this verse, scholars debated whether it is in the middle or passive voice. It seems likely that it is passive.   One can think of the kingdom as a castle that is being forced upon by an advancing army. John's words said, “Reconsider! For it has neared – the kingdom of the heavens!” With that, the people came and they were immersed by him in the Jordan.   They were, as it were, forcing their way into what was referred to. Think of a long-anticipated Hollywood movie. Without advance notice, it is sent out to all the movie theaters with a person standing outside at each and saying, “Pull out your wallets! The biggest hit movie of the century has arrived!”   Upon hearing that, the movie theater is forced as people clamor to get in. This is the sense of what is presented. Understanding this, Jesus next says, “and forcers, they seize it.”   Another new word is seen here, biastés, a forcer. It is found only here in the New Testament and is derived from the verb biazó, just used. Both words come from bios, a primary word signifying life, meaning the present state of existence.   One can see the etymological root of our modern-day words such as biosphere, biology, etc. In Jesus' words of this clause, it is as if the movie theater is overwhelmed, and those who were able forced their way in. This is the sense of His words concerning the kingdom. John has “prepared the way of the Lord.” This was his honor, and it is what prompted Jesus to say, “not he has risen in ‘born of women' greater than John the Baptist.”   Unlike some translations, there is nothing violent or hostile in the thought. Rather, Jesus is expressing that there is a surge of hope and anticipation as people rush to receive what John first set forth as the arrival of the kingdom.   Life application: The words of Jesus in this verse continue to be experienced in the hearts of people around the world to this day. Evangelist Ed Hinson once spoke of having preached in Africa. The crowd included a very large and intimidating person holding an AK-47.   Ed noted that this was the last person he could imagine who would be interested in what he had to say. However, he spoke of Jesus and the gospel. As he did, the man broke into tears, receiving Jesus and being added to the roles of the redeemed of heaven.   Instead of force against a military camp, his heart forced its way through the otherwise impregnable walls of heaven, finding access through the shed blood of Christ.   It is good to look back and remember the time when we heard and believed the good news. Life took on a new direction, carried a new sense of purpose, and had a new value that was never before contemplated.   When we consider the event in our own lives, we can hopefully determine to see that come about in the lives of others. Be sure to hand out tracts, speak about Jesus, and even get on the rooftops and shout out about what He has done in your life.   People need Jesus.   “For He says: ‘In an acceptable time I have heard you, And in the day of salvation I have helped you.' Behold, now is the accepted time; behold, now is the day of salvation.” 2 Corinthians 6:2   Lord God, how thankful we are that Jesus has come to grant access to heaven for those who are willing to believe the good news. Help us to be willing to share what we know with those who have yet to accept what You offer through Him. May we not be negligent in this wonderful honor we have in sharing the word. Amen.  

Sunday, 29 June 2025   Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he. Matthew 11:11   “Amen! I say to you, not he has risen in ‘born of women' greater than John the Baptist, but the least in the kingdom of the heavens, he is greater than he” (CG).   In the previous verse, Jesus cited a portion of Malachi 3:1, indicating that John was the first messenger being referred to in that prophecy, being the one sent before the Messiah to prepare His way. Now, still referring to John, He continues with, “Amen! I say to you.”   Jesus is making an emphatic declaration concerning John. It will be a point that those around Him would hear and find amazing and yet satisfying, even if they didn't fully understand what He was speaking of. Having said this, He continues with, “not he has risen in ‘born of women' greater than John the Baptist.”   The term “born of women” is a way of identifying humanity. All humans since the creation of Adam and Eve have been born of a woman. As such, Jesus is referring to this common human nature. It is reminiscent of the words of Job –   “Man who is born of woman Is of few days and full of trouble. 2 He comes forth like a flower and fades away; He flees like a shadow and does not continue.” Job 14:1, 2   The “he has” in Jesus' words and the “Man” in Job's words refer to both men and women. The masculine stands for both in such statements. Therefore, it is not limited to men but is inclusive of all of humanity.   No person born to the stream of humanity is to be considered greater than John. Whether the subject is a king, a conqueror, a prophet, Abraham, Moses, David, or anyone else.   Jesus has already said that John is the subject of the prophecies referring to the one who would come as the precursor to the Messiah. Because he is that person, his role made the purpose of his life on par with or greater than any other. Despite this, Jesus continues, saying, “but the least in the kingdom of the heavens, he is greater than he.   The term “kingdom of the heavens” refers to a point in the future of the time of Jesus' words. There was a time coming that would divide human history in a way that nothing else had before. However, the timing of the event is not the only factor in determining who is a part of this kingdom. Rather, it is a necessary part of it.   John is living at a point in time when the kingdom being referred to has not yet arrived. Although unstated, it can be inferred that John is not going to live long enough for that kingdom to be ushered in.   As has been seen elsewhere already in Matthew, the idea of the kingdom holds various connotations. However, Jesus is referring at this time to the appointment of the Messiah King. This can be deduced by piecing together various thoughts presented in Scripture. Psalm 2 says –   “Yet I have set My King On My holy hill of Zion.” Psalm 2:6   To set a king implies a kingdom. However, Psalm 2 continues with –   “I will declare the decree: The Lord has said to Me, ‘You are My Son, Today I have begotten You.'” Psalm 2:7   Paul says of Jesus that He is “declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead” (Romans 1:4). The appointment of the King corresponds to the proclamation of the Sonship.   The resurrection provides the forum in which that proclamation is made. Therefore, the resurrection of Jesus Christ is the moment at which the times referred to above are divided. From that point, the kingdom of the heavens referred to in this verse is enacted.   Jesus' point is that the privileges associated with those alive after His resurrection are greater than those who came prior to that moment. It is these privileges that allow it to be said in reference to John that “the least in the kingdom of the heavens, he is greater than he.”   Life application: As noted, entrance into the kingdom of the heavens is not merely conditioned on being alive after the resurrection. Rather, that is a necessary condition of it. John died prior to that day, and his life falls under a different dispensation of time, one that only anticipated the coming kingdom.   Although the gospels refer to the kingdom an enormous number of times in comparison to the epistles, it is because of the various meanings of the term. In the epistles, Paul in particular refers to the kingdom, noting that it is something that believers are promised.   Through faith in Jesus, entrance into that kingdom is assured. The meaning is that we are already subjects of that kingdom, even if our state in it is not yet fully realized. Someday, those things promised to His saints will come. May that day be soon –   “He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, 14 in whom we have redemption through His blood, the forgiveness of sins.” Colossians 1:13, 14   Lord God, how good it is to know that we have an eternal hope because of what You have done for us through Jesus Christ. Praises to You forever and ever for what You have done. May the day be soon when we stand in the light of our Savior and rejoice in the fullness of Your goodness. Yes, speed the Day, O God. Amen.  

Saturday, 28 June 2025   For this is he of whom it is written: ‘Behold, I send My messenger before Your face, Who will prepare Your way before You.'  Matthew 11:10   “For this, he is about whom it has been written, ‘Behold, I, I send My messenger before Your face, who, he will prepare Your way before you'” (CG).   In the previous verse, Jesus told the people that they had gone out into the wilderness to see more than a prophet. Now, He continues that thought, saying, “For this, he is about whom it has been written.”   As noted in the previous commentary, this means that a specific prophecy was written about John. Thus, in this instance, he is the subject and fulfillment of the prophecy. The Lord, seeing the ministry of John as a precursor to the coming of Christ, spoke of him.   But He did not only do it through Isaiah as noted in the previous verse. He also spoke of John through the words of Malachi, saying, “Behold, I, I send My messenger.”   The words come from Malachi 3:1, where the Lord speaks first of John as a messenger and then Jesus as the Messenger of the covenant –   “‘Behold Me – Sending My messenger, And turned way to My faces And instantly comes unto His temple, The Lord, whom you seek, And Messenger the covenant, Whom you – delighted. Behold! Coming!' Said Yehovah Sabaoth.” Malachi 3:1 (CG)   John is the messenger sent by the Lord. His ministry was to be “before Your face.”   In other words, another is being referred to by the Lord. It was understood from the prophecy that this would be Israel's Messiah. By taking these words and combining them with the other prophecy about John from Isaiah, a logical deduction can be made –   “The voice of one crying in the wilderness: ‘Prepare the way of the Lord; Make straight in the desert A highway for our God.'” Isaiah 40:3   From these words, the One John was to prepare the way for, was the Lord, Yehovah. Malachi says, “before Your face” concerning the Messiah. Thus, unless one denies a literal reading of the text, it can be deduced that the “Your” is referring to Yehovah. That continues to be seen in the words, “who, he will prepare Your way before you.”   The same word, panah, that is used in Isaiah 40:3 is used in Malachi 3:1. It signifies to turn. In this particular sense, the turning is a form of preparation. Taking both verses and understanding the reference, meaning that of John the Baptist and his work of preparing the way for another, it is understood that he is the herald of the Messiah, who is Yehovah incarnate.   This was the greatness of the ministry of John, and it is one of the reasons why Jesus says that he is more than a prophet. His role in the stream of redemptive history is unparalleled in comparison to any other prophet.   Life application: If you are on the sidelines in your thinking concerning Jesus' deity, you should probably question your salvation. You may have believed in Jesus, but which Jesus were you presented with?   The Jehovah's Witnesses deny the incarnation of Christ. The Jesus they proclaim is not the Jesus of the Bible. The same is true with Mormonism. These heresies, along with other teachings concerning Jesus' deny the truth that Jesus is God incarnate.   However, Scripture clearly presents Him as such. In fact, from an honest reading of competently translated Scriptures, one will come to no other conclusion than the Bible reveals that God would personally intervene in the stream of human existence and restore humanity to Himself.   This may not be fully understood by the reader, but it is a truth that should not be denied. Not fully understanding something does not necessarily equate to unbelief. Paul not only speaks of “another gospel” in Galatians 1:7, but he also refers to both another gospel and “another Jesus” in 2 Corinthians 11:4.   Belief in a false gospel will result in a false security based on a false salvation experience. The gospel conveys the truth that God incarnate, Jesus Christ, accomplished all that is necessary for salvation. Believe this and be saved.   O God, we believe that You united with humanity to restore us to Yourself. We may not understand all that means, but we accept it by faith. You have done it! Thank You, O God, for the coming of Jesus Christ our Lord to redeem us and give us eternal life in You. Amen.  

Friday, 27 June 2025   But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet. Matthew 11:9   “But what you went out to see? A prophet? Yes! I say to you and superabounding a prophet” (CG).   In the previous verse, Jesus noted that those wearing the fines, they are in the king's houses. He continues referring to John by asking again, “But what you went out to see?”   As with the previous time He asked, it indicates that the people, in fact, did not go out to see someone dressed in the fines. Rather, they had a different purpose entirely. Knowing why they went, He asks rhetorically, “A prophet?”   The people heard about John's crying in the wilderness, proclaiming the coming of the Lord –   Then they said to him, “Who are you, that we may give an answer to those who sent us? What do you say about yourself?” 23 He said: “I am ‘The voice of one crying in the wilderness: “Make straight the way of the Lord,”' as the prophet Isaiah said.” John 1:22, 23   The people had heard of John's call to repentance and went into the wilderness to hear his prophetic message. Of him, Jesus continues, saying, “Yes! I say to you and beyond a prophet.”   John was asked who he was by the priests and Levites from Jerusalem. His response to them indicated that he was more than a prophet because he was the subject of prophecy. Isaiah said there is the voice of one crying in the wilderness. John said that voice was referring to him. Therefore, Isaiah was referring to him as the subject.   But more, he was not only the subject of the word, but he was the one to continue conveying the word. The words of John were uttered, and they have been recorded in Scripture for us. His role was to fulfill prophecy and to continue to proclaim the prophetic word of God concerning the coming of the Lord.   And yet, there is more. Not only would he fulfill the prophetic word while continuing to speak out the prophetic word, but he would personally acknowledge that his prophecies were fulfilled in the coming of the Messiah, Jesus –   “The next day John saw Jesus coming toward him, and said, ‘Behold! The Lamb of God who takes away the sin of the world! 30 This is He of whom I said, “After me comes a Man who is preferred before me, for He was before me.” 31 I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water.' 32 And John bore witness, saying, ‘I saw the Spirit descending from heaven like a dove, and He remained upon Him. 33 I did not know Him, but He who sent me to baptize with water said to me, “Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.” 34 And I have seen and testified that this is the Son of God.'” John 1:29-34   The other prophets of God spoke and wrote about the coming of the Messiah, but John personally beheld Him and proclaimed Him to be the One. Jesus will explain further about the greatness of John and his prophetic office in the verses to come.   Life application: The Bible is the main way that God specifically expresses Himself to the people of the world. It is true that He expressed Himself through nature and creation (general revelation). He has also revealed Himself through those who then prophesied His word (special revelation). He has further revealed Himself specifically through Jesus, who is the epitome of special revelation.   However, these instances of special revelation were limited to certain times and locations. Isaiah, Daniel, and the other prophets transmitted the word of God. Their words have been compiled into Scripture. Jesus came and fulfilled His ministry before ascending. Since then, the record and explanation of what He did and will continue to do is recorded in the New Testament.   The Bible is the record of those things. As the Bible is completed, there is no longer a need for special revelation apart from it. This logically tells us that when someone claims a word from the Lord, such a person is either deluded or lying. Why would God continue to give instructions apart from His word?   Look at the history of the church since the completion of the Bible. Those who have claimed prophecy have only brought disorder, not further harmony. And yet, despite not receiving further prophecy, because of how the Bible is written, we are a part of the fulfillment of prophecy.   If you think your situation isn't of any value in the stream of church history, consider that the Lord, through Isaiah, spoke of you –   “Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles.” Isaiah 42:1   Verses such as this came when the Gentiles were without hope, separated from the covenant promises. And yet, the Lord prophesied that at some point, both Jews and Gentiles would be included in what God would do for humanity through His Messiah.   Even if it is a distant reference to you, it still applies to you. Feel confident that the Lord planned and He has fulfilled His word partly through you if you have trusted in Jesus. What a comforting thought.   O God, thank You for having looked upon us and saved us. While we were Your enemies, You made the first move, sending Jesus to bring us back to You. All You asked us to do was to believe the gospel. And we do! Thank You for saving us and promising us restoration and eternal life. Thank You for Jesus. Amen.

Thursday, 26 June 2025   But what did you go out to see? A man clothed in soft garments? Indeed, those who wear soft clothing are in kings' houses. Matthew 11:8   “But what you went out to see? A man having been enrobed in fine cloaks? You behold! Those wearing the fines, they are in the kings' houses” (CG).   In the previous verse, Jesus asked the crowds what they went into the wilderness to see. Was it a reed shaken by the wind? Now, He asks again, saying, “But what you went out to see?”   The thought beginning with “but” dismisses the previous thought. “No, it can't be for that reason. Maybe it was for another reason. How about, ‘A man having been enrobed in fine cloaks?'”   The word malakos is introduced. It signifies soft. By extension, that would carry to the idea of fine clothing, but also of a soft, effeminate person. That is how Paul uses it in 1 Corinthians 6:9. In this case, Jesus is referring to it in the sense of enrobing a person.   If the people were looking for a particular type of person, the garments would be an indicator for them concerning a particular category. Maybe the people were looking for someone who possessed wisdom like a scribe, wealth like a nobleman, or power like a king. Maybe it was someone who could impress the people like a magician.   Each of these would normally have particular clothing to match their lifestyle. The finest of them all at this period would be the king. Therefore, Jesus exclaims, “You behold! Those wearing the fines, they are in the kings' houses.”   Is this what they went out to see? Because if that were the case, they went to the wrong place. In going out to the wilderness, one would expect someone roughly attired. This is, in fact, how John was dressed, as noted in Matthew 3:4 –   “Now John himself was clothed in camel's hair, with a leather belt around his waist; and his food was locusts and wild honey.”   Indeed, some prophets and wise men of the past lived well while serving the kings. Daniel, for example, was in the king's court of Babylon and later under Persian kings. However, if the people heard of someone calling out in the wilderness, they would expect something entirely different.   Jesus' question, therefore, begs another negative answer. “No, not at all. That is not what we went out to see.” He is asking them to think through what would lead them into the wilderness and what it meant that they came to John to hear his message.   Life application: One can generally get an immediate sense of what to expect when walking into a church and seeing the pastor. When you walk into an independent fundamental Baptist church, you will often see a person with a short haircut who is wearing an inexpensive monotoned suit and tie.   If you walk into a charismatic church, you might see someone wearing a suit that is flashier, no tie, and the colors are intended to draw attention to the speaker.   The mega-church style will often have someone wearing skinny jeans, expensive leather shoes with flat-toe ends to make his feet look longer than they are, and wearing a dress shirt with no coat or tie. The sleeves may be rolled up as if he is in a conference, expecting results from those around the table.   Once the individual is seen, you can make a guess as to what his style of preaching will be. These are just generalizations, but the style of clothing attracts people. If you want formal, stuffy religion, you will go to a church with pre-designed robes, maybe poofy hats, etc.   Along with the appearance of the pastor, the style of music is a huge draw for many people. It may even be what keeps people coming back. All of these things are externals and really have nothing to do with the quality of the material to be presented. What should matter, first and foremost, is adherence to the Bible.   Unfortunately, this is often hardly a consideration at all. In some churches, the Bible is all but ignored. When you go to church, what do you expect to see? Jesus asked the people why they went out to see John. He will explain what they received when they did so.   When you go to church, are you sitting under a great teacher of the word? A great orator, regardless of how he explains the word, a flashy person whose message stirs the emotions, a showman who speaks in nonsensical tongues and makes people's stunted legs grow right in front of your eyes?   What are you going to church for? Evaluate that and consider what it is that motivates you to go at all. The answer should be Jesus. Above all, you should want to learn about Jesus, God incarnate.   The only way you are going to receive that properly is by hearing the word that tells of Jesus explained to you. Go to church expecting to find Jesus. That will be the most rewarding church experience of them all.   Glorious God, forgive us when we make going to church about ourselves. We may want to hear a band give us emotional songs, or we may go in hopes of being told everything will be ok. We may go with the intent of making business connections. Lord, help us to be motivated to learn about You. May You be our desire at all times, particularly when we go to church. Amen.

Wednesday, 25 June 2025   As they departed, Jesus began to say to the multitudes concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind? Matthew 11:7   “And these going, Jesus, He began to speak to the crowds about John: ‘What you went out into the wilderness to view? A reed wavering by wind?'” (CG).   In the previous verse, Jesus finished His words to the disciples of John, saying, “And blessed, he is, who if not he should stumble in Me.” Matthew next notes, “And these going.”   It is referring to the departure of John's disciples, carrying Jesus' words back to him. As they are departing, “Jesus, He began to speak to the crowds about John.”   This is specifically noted by Matthew to ensure that we can see what transpired. The words of Jesus about stumbling would have left John with a negative feeling about his ministry and his efforts. He would feel that he had failed the Lord, and prison was his just due because of it.   Likewise, any in the crowd who heard it, including the disciples, might come to an erroneous conclusion about John. They may laugh off his ministry as a failure, shun his message, look down on him for having been so weak, etc.   Any such thing may come to the minds of the people. Jesus, not wanting anyone to assume they were somehow better than John, or that his ministry was a failure, will speak about him to correct such thoughts.   And He is doing it while the disciples are departing. Thus, these would be the last words they would hear and carry to John. As such, Jesus begins with, “What you went out into the wilderness to view?”   It is a probing question. The people went out in the wilderness to see John, but what was the impetus behind it? Curiosity? Looking for enlightenment? Freedom from a day of boredom? Each person went out for his own reasons. Jesus wants them to consider their reasoning.   The word Jesus uses, theaomai, indicates to look closely at, notice, view, etc. It is the root of théatron, a spectacle in a theater, something one carefully sees and contemplates.   The fact that they had gone out into the wilderness to see John and that they were now there with Jesus meant that the connection between the two was likely the reason why they were now with Jesus. As such, Jesus next asks, “A reed wavering by wind?”   Here are two new words. The first is kalamos, a reed. This is a general word for reed which includes a reed such as the one mentioned now, and which would have grown in regularly flooded areas. This would probably include types of reeds from tall grass to stronger reeds like cane.   This can be deduced from other uses of the word where this same word describes a reed used to beat Jesus (Matthew 27:30), to put a sponge doused with vinegar on it to give Jesus a drink (Matthew 27:48), as a pen (3 John 1:13), and as a measuring rod (Revelation 21:15).   The word corresponds to the Hebrew word qaneh, a reed or a cane, which is translated at times as calamus, a sweet-smelling fragrance derived from cane.   The second new word is saleuó, to waver. It is used to describe agitation, something shaken, etc. Figuratively, it can signify being disturbed (shaken) in the mind, such as in 2 Thessalonians 2:2. In this verse, it signifies the wavering of reeds as the wind blows across them.   The intent of Jesus' question is to alleviate any perceptions by the people that maybe Jesus felt John may have been a vacillator or unsure of his teachings. He did not want such a thought to arise in their minds. This is all the more likely because people in general, including Israel as seen in the Bible, are just like this.   It is a common trait among people to waver and vacillate. Single reeds do not normally pop up. Rather, they come up in clumps or even thick lines. The wind will blow over them and they will all waver. Thus, it would be a common trait possessed by the people that they may have now thought John possessed as well. Jesus will correct this thinking.   Life application: Of this verse, Bengel states, “The world praises to the face, reviles behind the back.” The people went out to see John. They probably felt his words were sound and reasonable. In fact, that idea is seen in the comparable passage to this one in Luke 7:29. After hearing Jesus' words about John, they “justified God, having been baptized with the baptism of John.”   But would they have done so if Jesus hadn't corrected their thinking first? People tend to hear things and then respond according to what the speaker is saying without really thinking things through, especially when gathered in crowds. If Jesus had said, “John was a great guy, but he really let the ball drop,” the people would have agreed and reviled John from that point forward.   Instead of justifying God, they would justify themselves. “Yeah, we left John for Jesus because John was a failure!” This is how fickle humans can be. A great example of this is when Paul and Barnabas spoke to the people in Lystra. In one breath, they were calling them gods. In the next, they were preparing to stone them.    It happened again to Paul on Malta, where the people called him a murderer and a few minutes later a god. Jesus is setting the stage to explain the importance of John's ministry while at the same time getting the people to see that they need to be careful in quick, rash judgments about things.   As we read the Bible, we should allow it to mold us to be people who are steady, clear-thinking, and willing to justify God rather than ourselves. We are the ones who are easily swayed. God's purposes and plans are unchanging and unwavering. How He presents them (such as in various dispensations) is what we need to learn so that we don't come to faulty conclusions about what He is doing.   Glorious God, help our minds to be clear and unvacillating as we consider Your word. When we see things that seem contradictory, we can know it is not so because You are God, unchanging and reliable. Therefore, the perception is faulty on our part. As this is so, help us to contemplate and understand what we are unclear about. Help us in this, O God. Amen.  

Tuesday, 24 June 2025   And blessed is he who is not offended because of Me.” Matthew 11:6   “And blessed, he is, who if not he should stumble in Me” (CG).   In the previous verse, Jesus provided John's disciples with a list of things the Messiah was prophesied or anticipated to do, expecting them to hear and see if what He was doing matched what was anticipated. Next, he says, “And blessed, he is.”   It is the same word, makarios, that Jesus used nine times between Matthew 5:3 and Matthew 5:11 while proclaiming the beatitudes. As such, it doesn't appear this is a direct appeal to John's heart nor a subtle but tender rebuke to him. Rather, it appears to be a general statement intended for anyone who heard the words that discernment concerning Him and His role was needed.   Those things stated in the Beatitudes stand as much as a warning as they do a promise of hope. To say, for example, “Blessed are the merciful for they shall obtain mercy,” implies that those who are not merciful will not obtain mercy. If Jesus' words here follow that tone, the next words stand as an opportunity for blessing or judgment. Those words are, “who if not he should stumble in Me.”   Again, He returns to a word used twice during the Sermon on the Mount, skandalizó. It signifies to entrap, and thus to trip up. Jesus is saying that a person who is not tripped up because of Him and how He conducts His ministry will be blessed. The one who is tripped up will then, by default, not be blessed.   John was in the process of getting tripped up because he heard of what Jesus was doing for the people while he languished in prison. He assumed that the fulfillment of the prophecies concerning the Messiah meant all of the prophecies for all of the people.   However, it is apparent after the fact that this was not the case. For example, Acts 3 refers to a man who was lame and who was left at the gate of the temple called Beautiful. It says he was carried there daily, implying this was an ongoing thing for an extended period. Jesus surely would have walked by him, and yet, he wasn't healed.   That man's healing after Jesus' ascension served its own purpose, though. John was myopically looking at the events around him and comparing them to his own situation, and his mind was not rightly processing how Jesus was conducting His messiahship.   Life application: A similar statement could be made today concerning those in the church in relation to Jesus' words in this verse. The Bible is written. It has various truths in it which we are to consider immutable. It holds the instruction for numerous doctrines we are to consider inviolate. It presents various theologies we are to understand and consider as infrangible.   For example, the Bible presents the understood theology that Jesus is God incarnate. To accept that would be worthy of blessing. To reject it, then, would not be acceptable. The Bible instructs us concerning the doctrine of end-time events.   If Israel of the tribulation period is the Israel who has returned to the land today, to reject that would mean there is no blessing for holding to such a doctrine.   Likewise, the Bible presents the truth that man is created in God's image and that all men stem from one man, Adam. This reveals a further truth that Adam was... anyone? Yes, Adam was created. As such, to believe that one race is superior to others or that evolution is true will carry with it no blessing. These things are incompatible with what the Bible presents.   Despite there being a mentally exhausting number of truths, doctrines, and theologies in Scripture, do we want to ignore them and remain uneducated in our Christian lives? Do we want to be inaccurate in what we believe because we trusted a pastor or preacher, or a denomination's teachings, without checking?   How important is it to you to want to know God more intimately and fellowship with Him more closely? Are you happy to stand in a church spewing out gibberish and claiming it is speaking in tongues? Does that satisfy your deepest desires to impress God and others?   Think! We have the word of God written and ready to be studied. Is it more important to watch a second movie in the evening, or will one suffice so that you make time for the word? Where are your priorities? Put God first by learning about Him and His wonderful message of love and life guidance for you.   Lord God Almighty, surely Your word is big, complicated, and will require a lot of our time and mental exertion to grasp. But China built a great wall, the Egyptians built humongous pyramids, and we have sent men to the moon. Can't we expend our efforts on searching out Your word? What value is human endeavor if You are not included in it? Help us in our pursuit of You through the study of Your word. Amen.

Monday, 23 June 2025   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. Matthew 11:5   “Blind – they up-look, and lame – they walk, lepers – they are cleansed, and deaf – they hear, dead – they are roused, and poor – they are evangelized” (CG).   In the previous verse, Jesus told John's disciples to report what they heard and saw. Now, He gives a description of some of those things beginning with, “Blind – they up-look.” This is a new word, anablepó, coming from ana, up, and blepó, to look at, behold, see, etc. Thus, it literally says up-look, but with the intent of the blind seeing once again.   This was something prophesied in the Hebrew writings, such as –   “Then the eyes of the blind shall be opened.” Isaiah 35:5   Verses such as this indicate that there would be a time when the blind would see. Jesus is attributing this to His ministry without explicitly saying it. He merely asks John's disciples to report what they see. He next says, “and lame – they walk.”   This was also an anticipated event –   “Then the lame shall leap like a deer.” Isaiah 35:6   Isaiah excitedly pronounced more than just walking, but jumping like a deer. The disciples might not have seen that, but they would have witnessed them at least walking after being lame. Jesus continues with, “lepers – they are cleansed.”   This is not a specific prophecy, but it is something that was accomplished in 1 Kings with the healing of Naaman the Syrian. The healing was at the word of the prophet Elisha. As Jesus was accomplishing this same healing by His own power, it is an implicit reference to the power of the Lord working through Him. Next, He says, “and deaf – they hear.”   This is found in the second half of Isaiah 35:5 – “And the ears of the deaf shall be unstopped.”   Jesus states these things as a matter of fact. They had heard of them or personally seen them. The confirmation of Jesus fulfilling the role of the Messiah is clearly being explained to them. Understanding this, He continues with, “dead – they are roused.”   As with the leprous, this is not explicitly prophesied (except in the resurrection) as something the Messiah would do. However, like the example with Naaman, both Elijah and Elisha restored the dead to life.   In both cases, the prophets prayed to the Lord for restoration, and it came to pass. In Jesus' case, He healed under His own power and authority, demonstrating that He is the anticipated Messiah. Lastly, Jesus notes, “and poor – they are evangelized.”   This includes another new word, euaggelizó. It is a verb indicating to announce the good news and thus evangelize. This was referred to in Isaiah 61:1 –   “The Spirit of the Lord God is upon Me, Because the Lord has anointed Me To preach good tidings to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives, And the opening of the prison to those who are bound” Isaiah 61:1   Due to the words about preaching the good tidings, which come from the same verse as proclaiming liberty to the captives and the opening of the prison for the bound, Jesus is surely hinting at the fact that ending John's imprisonment is not beyond His ability to change.   As such, John will have to grasp this and accept that God's will for him is being worked out through his imprisonment. This is the point of Jesus' carefully stated words. John's disciples would return and report what they heard and saw. John would then have to understand that another was not coming. If his imprisonment continued, it was for a purpose that he was not privy to.   Life application: John did not understand his situation and asked for clarity as to whether Jesus was the right person to deliver him from it or not. It doesn't seem that he even clued into the fact that maybe his imprisonment was meant to be, and even meant to continue.   Therefore, his words were essentially, “Hey, I'm in prison and the doors aren't opening up. When will this end?” Jesus responded with His capabilities, revealing that He was doing exactly what the Messiah was expected to do, even if not all of it for all people everywhere.   The lesson is just as valid for us today as it was for John. God can heal the lame. He can bring sight to the blind. He can cure maladies and diseases. The question from us should never be, “God, are you limited in Your care for me?” Such is not the case.   If you have something in your life that isn't right, it isn't that God is uncaring about it. Rather, it may be there to serve a purpose you never thought of. He may be molding you as He molded Paul in his affliction. He may be using you to get a scientist to invent something that could cure you along with millions of others with a similar affliction.   Whatever the reason, God allows trials in our lives. We should never question His goodness for us, even if we don't understand why such things have taken place. Let us continue to hold fast to the promises which are sure to come to pass when we are brought to Him forever at Jesus' coming. Until then, just keep on praising God that we have been delivered because of the shed blood of Jesus, our Lord.   Lord God, the trials we face often seem unbearable, but Jesus certainly went through worse. We will be carried through our trials, and we will be in Your presence forever because of what He has done. Until then, give us the ability to keep praising You, even through our troubles, trials, and afflictions. Amen.

Sunday, 22 June 2025   Jesus answered and said to them, “Go and tell John the things which you hear and see: Matthew 11:4   “And Jesus, answering, said to them, ‘Having gone, you report to John what you hear and you see'” (CG).   In the previous verse, John's disciples came to Jesus asking on behalf of John if He was ‘the Coming' or if he should anticipate another. In response to that, it next says, “And Jesus, answering, said to them, ‘Having gone, you report to John.'”   Jesus doesn't give a word in His own defense, as if He is offended, in need of proving Himself, etc. He merely tells them to return and report “what you hear and you see.”   All they have to do is listen and watch the events around them, and that will be sufficient to alert them to the appropriate answer. Jesus will give details in the coming verse, but He leaves those details up to the hearing and seeing of those who desire to pay heed.   Life application: There is a steady and seemingly unending stream of skeptics out there concerning faith in Jesus. Some are just uninformed or misinformed. Others have set themselves against God and want nothing to do with Him. They will even make up lies to diminish any chance of faith in others out of a hatred of the God that they claim doesn't exist.   There are those who are adherents to other religions and will stick with the faith they were born into no matter what evidence is presented to show the reliability of the Bible. These and many other such scenarios exist, and they can be difficult, if not impossible, to overcome in some people. We must accept that and let people decide on their own where they will stand.   However, for those who really want to know if the word is true or not, the way they can decide this is... yes? It is... to check out the word. Jesus told John's disciples to report what they heard and saw. The Bible reports what God has done. This is one of its purposes. It is a testament to the problem in man, how that problem came to be, and what God Himself determined to do to correct it.   He has done it in such a manner that it is a self-validating document if one accepts the timeline of prophecies that have been made. This is why people will purposely attempt to manipulate the facts. For example, if prophecies in Daniel were written later than Daniel's time, then they weren't prophecies at all. They were things written as if they were prophecies, but only after the events occurred.   However, with careful attention and research, it will be seen that what Daniel claims is reliable and was written prior to the fulfillment of the prophecies. This is especially so when prophecies in the Bible are being fulfilled even in modern times.   Only a sub-dolt would claim that the Old Testament hasn't existed for millennia and that the fully compiled New Testament is close to 2000 years old. The evidence for these things is without contestation. If prophecies are still aligning today from books like Ezekiel, Daniel, etc., then why would we question the dating of prophecies that were closer to their own time?   In other words, did they fudge the older prophecies but get the chronologically more recent ones right? It is ridiculous to consider! Therefore, the Bible is still validating itself in these later times that it is a reliable witness. It is reporting to us about the Messiah. Be prepared to explain such things to those who may be in doubt.   From there, they can make their own honest evaluation of the claims made in Scripture. For the one who is honest about what he is reading, he will realize that the Jesus presented in Scripture is the One promised by God to fulfill all of the things set before Him as God's Christ.   We have a sure and enduring word in the pages of the Bible. Be willing to tell others about this truth!   Lord God, people have a right to question Your word. You have put it forth for us to read and decide if we accept its words as truth. The great thing for those willing to check is that they will find out it is exactly what it claims to be. Thank You for this marvelous word that authenticates itself as it progresses through the span of time and human history. Amen.

Saturday, 21 June 2025   and said to Him, “Are You the Coming One, or do we look for another?” Matthew 11:3   “...they said to Him, ‘You, You are ‘the coming,' or do another we anticipate?” (CG).   In the previous verse, it noted that John the Baptist had heard about Jesus' works in prison and sent two of his disciples. Now, it notes that “they said to Him, “You, You are ‘the Coming?'”   One can see the emphatic nature of his question, directly speaking to Jesus with the pronoun su, You, followed by the verb which repeats the thought, You are. John's question about “the Coming” suggests nothing other than the anticipated Messiah. However, it is debated what he is referring to. Several general suggestions are –   * His faith is failing, and he is wondering if his original thoughts concerning Jesus were incorrect. * He has heard of the works of Jesus and is not sure if this is the same Person he baptized. * His disciples need to know that He is the Messiah, and so he sent them to confirm to them that this is the One. * He is trying to spur Jesus to make his proclamation that He is, in fact, the Messiah.   Proponents of these, and various other scenarios, state their reasons for their view. As for John's words, they continue with, “or do another we anticipate?”   The word prosdokaó, to anticipate, is introduced. This anticipation can be in thought, in waiting, in hope, in fear, etc. It is derived from pros, to or toward, and dokeuo, to watch. It is as if someone is leaning forward intently, watching for their anticipation to arrive or materialize. What John asks about concerning this anticipation is “another.”   Here he uses the word héteros, another, but of a distinct kind. The word állos, another of the same kind, is not used. John has heard of the works of the Christ. Hearing of them, he is now confused. The works of Jesus have been clearly presented to him, something Jesus will confirm in His response to John. Jesus' response will imply that He knows John is already aware of those things.   Therefore, John is not questioning his faith in Jesus. He would know full well that this is the same Person he baptized. His disciples also already know He is the proclaimed Messiah. John could have saved them the effort and just reminded them of this.   This is especially so because John 1 records that two of John's disciples heard his words and followed Jesus. The fact was already known and established. There is no reason to assume that John is trying to spur Jesus to proclaim that He is the Messiah. If that were so, Jesus would have responded as He did with His mother, saying that His hour had not yet come.   The use of “the Christ” in the previous verse could have been substituted with “Jesus.” If that were the case, one could assume John was questioning Jesus as the Christ. The use of the word heteros, another of a different kind, is telling us that John is thinking of another Person who will come to do other types of things for Israel, including securing his release from prison as Isaiah prophesied.   John is turning inward just as Elijah and Jeremiah did. He has temporarily misunderstood that God's plans may not include his personal comfort or happiness, and he is wondering if someone else would be coming to fulfill the prophecies that Jesus is clearly leaving unfulfilled. Jesus' response to his petition will confirm this.   Life application: How often do we hear of people prophesying healing, financial breakthrough, the date of the rapture, and so forth? These utterances are complete fabrications without any biblical support for their words. And yet, these are the most popular types of promises, and those who make them generally will have many followers.   Even when their words don't come true, they will just make up more promises and keep stringing people along. Why does this happen? The answer is that people want to be reassured that their suffering will end. They want to be reassured that their financial woes will be remedied. They want release from the pains, trials, and demands of this life and so they listen to rapture predictors who will give them words of exit into eternal bliss.   This is the human condition. It is not limited to Christianity. This is why there are astrologists, horoscope teachers, palm readers, and ear ticklers in any religion around the world. People want something to meet their expectations, and so they will go to any length to obtain words that will provide an acceptable answer to what they seek.   The Bible does not tell us when the rapture will happen. The Bible does not tell us that we can be healed of afflictions by a call from the pulpit. If you want to get out of your financial woes and alleviate your hunger, the Bible tells you to be industrious and work for it (see 2 Thessalonians 3:10 and spend time in the Proverbs).   God does not promise you a life of ease while here on earth. In fact, we can expect the opposite (John 16:33, etc.). God promises us forgiveness of sins and eternal fellowship with Him when we call on Jesus. Until we are brought to Him at the resurrection/rapture, everything else may be good or it may be bad. We have to accept this and press on in the hope of His future promises. Be sure to have this attitude. When you do, you will avoid many mental pitfalls.   Lord God, help us to keep our focus on Jesus as we walk through this difficult and trial-filled world. May we remember to thank You for each blessing we receive, and may we be faithful to not charge You with wrong when difficult times come. Help us to have this attitude until that great Day when we are finally brought to You when Jesus calls. Amen.  

Friday, 20 June 2025   And when John had heard in prison about the works of Christ, he sent two of his disciples... Matthew 11:2   “And John, having heard in the prison the works of the Christ, having sent two of his disciples” (CG).   In the previous verse, Jesus departed to teach and preach in their cities. It now says, “And John, having heard in the prison.”   The word desmótérion, prison, is introduced. It is derived from desmon, a bond, chain, or fetter. As such, it speaks of a place of bondage, such as a dungeon or prison. The reason for his imprisonment is not recorded until Matthew 14 –   “At that time Herod the tetrarch heard the report about Jesus 2 and said to his servants, ‘This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him.' 3 For Herod had laid hold of John and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. 4 Because John had said to him, ‘It is not lawful for you to have her.' 5 And although he wanted to put him to death, he feared the multitude, because they counted him as a prophet.” Matthew 14:1-5   John is in prison, but it is apparent that he had freedoms while there. In Mark 6, during his time in prison, it says –   “Therefore Herodias held it against him and wanted to kill him, but she could not; 20 for Herod feared John, knowing that he was a just and holy man, and he protected him. And when he heard him, he did many things, and heard him gladly.” Mark 6:19, 20   It is during this time in prison that John heard about “the works of the Christ.” Including the article before Christ changes the tone of the narrative –   John heard about the works of Christ. John heard about the works of the Christ.   What appears to be the intent is that while in prison, John has heard about the things the Christ (the Messiah) had been doing. But one of the things the Messiah was prophesied to do would have affected him personally –   “The Spirit of the Lord God is upon Me, Because the Lord has anointed Me To preach good tidings to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives, And the opening of the prison to those who are bound.” Isaiah 61:1   Because of his imprisonment and because of the promises stated in Isaiah, John may have been wondering where the disconnect was. Therefore, it says, “having sent two of his disciples.”    This continues to tell us that John had freedoms while in prison. He was allowed to be visited by his disciples and give word to them to go on a mission. As for the words, some texts say dia, through, instead of duo, two. In other words, it would mean he sent a message by his disciples rather than he sent two disciples. Luke 7:19 says duo, two.   Life application: Concerning the difference between through and two above, a few commentaries give their thoughts –   “For ‘two of his disciples' read, on the best MS. authority, by means of his disciples.” Cambridge   “Possibly the slight difference between διά, the true reading here, and δύο, which is genuine in Luke, points to the common source (observe here a Greek source) having been written, but with the close similarity in sound this need not have been the case. Observe that the true reading lays slightly more emphasis on the fact of the inquiry coming from John himself.” Pulpit Commentary   “Two of his disciples (δύο) But the correct reading is διά, by. He sent by his disciples. So Rev.” Vincent's Word Studies   Cambridge says the text which says dia is “the best.” Pulpit says it is “the true reading.” Vincent's says it is “the correct reading.” Did you accept their thoughts? Did you ask yourself, “How do they know this?” Did you consider that “best” is a subjective word in the manner in which it is being used?   Luke clearly says two. We have ancient witnesses that do not agree, and because one of them is older, it is assumed to be the better, even though it was found later. Why is it necessary to say dia, through, and meaning “by,” when the initiator is already identified? The Pulpit Commentary says that by saying dia, it “lays more emphasis on the fact of the inquiry coming from John himself.” Does it?   And John, having heard in the prison the works of the Christ, having sent two of his disciples... And John, having heard in the prison the works of the Christ, having sent by his disciples...   Maybe the focus is on the two, not that they were merely his disciples.   As always , be careful not to merely accept some scholar's words without questioning how they came to their conclusions. Seemingly strong arguments will often not seem as strong when an alternate and opposing evaluation is suggested. You will only get out of your time in the word what you put into it. Take commentaries with a grain of salt, but don't hesitate to read and consider them, even when they come to different conclusions.   Lord God, thank You for challenging us with Your word. It is a treasure trove of delight. But You have allowed man to transmit it from its originals. Men are faulty, and so help us to identify where things may have been incorrectly copied or intentionally manipulated. Give us wisdom in Your precious word. Amen.  

Thursday, 19 June 2025   Now it came to pass, when Jesus finished commanding His twelve disciples, that He departed from there to teach and to preach in their cities. Matthew 11:1   “And it was, when Jesus, He finished through-arranging His twelve disciples, He departed thence to teach and proclaim in their cities” (CG).   In the previous verse, Jesus finished up His words to the apostles concerning their commission to go forth and preach the gospel. Chapter 11 begins with, “And it was, when Jesus, He finished through-arranging His twelve disciples.” Of the words, “And it was, when Jesus, He finished...” The Pulpit Commentary notes –   The same formula recurs in Matthew 7:28; Matthew 13:53; Matthew 19:1; and Matthew 26:1. In all five cases, it marks the end of important speeches.   Because of this, we know that the direction of thought will make a change, and it does. In Matthew's note, a new word diatassó is used. It is from dia, through, and tassó, to arrange, assign, appoint, etc. Thus, it speaks of thoroughly arranging a matter. It thus gives the sense of Jesus having completely instructed His apostles, preparing them for what lay ahead. With them properly and thoroughly instructed, it next says that “He departed thence.”   Where “thence” is, cannot be defined. The last hint of any location they were at was as Chapter 9 was ending –   “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. 36 But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd. 37 Then He said to His disciples, ‘The harvest truly is plentiful, but the laborers are few. 38 Therefore pray the Lord of the harvest to send out laborers into His harvest.'” Matthew 9:35-38   Thus, this instruction probably came at some unrecorded point along their travels throughout the Galilee. With that noted, another difficult set of words arises, noting that He left there “to teach and proclaim in their cities.”   The words themselves are not complicated, but it begs the question, “Who is ‘their' referring to?” The nearest personal antecedent would be the twelve disciples. As such, one would think it would be either the towns where they had gone to or maybe the cities where they were from. However, it may be Matthew making a general statement about the cities of the Galilee. This is how Vincent's Word Studies and some others take the words.   Life application: Jesus carefully instructed those He was sending forth so that they would be prepared for what lay ahead. Some of His instructions apply to things that would happen in the distant future in relation to Israel, demonstrating that His words carry beyond the immediate disciples listening to His instruction.   However, they are words that apply to evangelizing Israel. The context needs to be maintained. If not, people will incorrectly insert themselves into the narrative, and faulty connections will be inevitable. Continue to remember this as Matthew and the other synoptic gospels are read.   There are various truths that Jesus will state at times that apply in any situation and to anybody. But the specific directions and prophesied events He speaks of apply to Israel, not the church. By keeping this in mind, His words will always fit harmoniously with the rest of the New Testament.   When the church is inappropriately inserted, there will be conflicts between what Jesus says and what is presented later in the epistles. Israel, as a nation, eventually rejected Jesus. They will be exiled and receive the curses of the law until a set time when they will be regathered. At some point, the church will be removed, and the attention of the Lord will predominantly be on Israel once again.   With Israel back in the land, we can assume that this change is coming sooner rather than later. Although the day is unknown and will come without any advanced notice (1 Thessalonians 5:1), it will come. Until then, remember that Israel is not the church nor has it been replaced by the church. With this understanding, there will be no contradictory thoughts between Jesus' words and those of the epistles.   Lord God, one step at a time, You are working through history to bring all things back to the state of perfection that was lost so long ago. Help us to see clearly how You are doing these things and to rightly divide Your word according to this marvelous plan. Yes, Lord, give us insights into these wonderful things. Amen.

Wednesday, 18 June 2025   And whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward.” Matthew 10:42   “And whoever, if he should give drink to one of these least a cup of cold water, only in a disciple's name, amen, I say to you, no – not he should lose his reward” (CG).   In the previous verse, Jesus told the apostles that receiving a prophet means receiving a prophet's reward, and receiving a righteous person means receiving a righteous person's reward. Stepping down another level, He continues with, “And whoever, if he should give drink.”   Here is a new word, potizó. It signifies to give a drink or irrigate, being derived from pinó, to drink. The word is similar to potabilis, the Latin etymological root of our modern-day word potable, a word signifying fit to drink. This giving of drink is next said to be “to one of these least.”   Another new word is used, mikros, little or least. It can refer to people who are little in society or within the family (as in the little brother of...), it can be used to identify the smallest type of seed, the smallest in stature, or a little in distance.   The gradations of authority thus far tell us that “these least” is not merely referring to little children, but to anyone who is undeveloped in theology but who bears the name of Christ –   Receives Me

Tuesday, 17 June 2025   He who receives a prophet in the name of a prophet shall receive a prophet's reward. And he who receives a righteous man in the name of a righteous man shall receive a righteous man's reward. Matthew 10:41   “The ‘receiving a prophet' in a prophet's name, a prophet's reward he will receive. And the ‘receiving a righteous' in a righteous' name, a righteous' reward he will receive” (CG).   In the previous verse, Jesus said, “The ‘receiving you,' Me receives. And the ‘Me receiving,' he receives the ‘having sent Me.'” In a similar manner, He now steps down the level of reception, saying, “The ‘receiving a prophet' in a prophet's name, a prophet's reward he will receive.”   This is obviously referring to a true prophet of the Lord. Although the reciprocal could still hold true. Someone receiving a false prophet, if taken in and accepting of his message, will eventually receive the false prophet's same fate. But that is not the intent here.   Of the prophet, in the Old Testament, he was the highest form of believer in God, having a word issued from God through Him. Although not necessarily an ambassador, he is one who speaks the word of the Lord. In Genesis 20:7, Abraham is specifically said to be a prophet of God. Moses notes he is a prophet in Deuteronomy 18:18.   In receiving such a person, there is an acknowledgment that what the prophet receives, the person will also receive. Although Jesus is probably referring to the reception of rewards in the next life, it is a truth that accompanied some in their earthly lives.   In 1 Kings 17, the widow of Zarephath received Elijah. In turn, she received a supply of food during the drought that consumed the land. In Jeremiah 39, Ebed-Melech tended to Jeremiah the prophet, and the Lord promised to deliver him during the terrible siege upon the city.   Likewise, in Jeremiah 45, Baruch the scribe was given words of assurance from the Lord for his faithfulness to the word of the Lord through Jeremiah. As for a later prophet's reward, meaning at the resurrection, one is recorded in Daniel 12 –   “But you, go your way till the end; for you shall rest, and will arise to your inheritance at the end of the days.” Daniel 12:13   Based on Jesus' words, it can be assumed that those who are saved and raised at the resurrection, and who received Daniel, would receive a similar inheritance. Next, Jesus says, “And the ‘receiving a righteous' in a righteous' name, a righteous' reward he will receive.”   This is another step down the ladder, going from the prophet to the righteous. The categories are set, just as they are in the list given by Paul in 1 Corinthians 12:28. This demonstrates the wisdom of God in apportioning out His gifts and His grace in various ways.   As for the righteous, the Bible, even during the times of the law, identifies them as those who are of faith. This is made explicit in Hebrews 11, where those of faith are spoken of as righteous. Rahab the harlot received the spies and received her reward because of that. As in the prophet, it can be assumed that this truth goes beyond this life, though.   Those who receive the righteous, holding to their standard themselves, will receive the resurrection of the righteous and what it entails. Jesus is making a point about rewards. This thought will continue in the next verse.   Life application: In Matthew 11:11, Jesus says –   “Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.”   One reason for Jesus' word is certainly that a person who has entered the kingdom of heaven, meaning that which is promised through the Messiah, has received all of what has been spoken of since the beginning, as outlined in the received word.   In receiving the word that speaks of God's plan, we have received the prophet through whom that word came. In receiving the words of the writings of the gospels, we have received those who authored those books. And in receiving the words of the apostles as written in the epistles, we have received those apostles who penned them.   But people receive the words at various levels of faith. There are those who say they believe Paul was an apostle, but they don't accept everything he says. For example, they may attend a church with a female pastor, something Paul's writings forbid.   This will not affect their salvation (assuming they are truly saved), but it will affect their rewards. They have not truly received Paul in the fullest sense. The judgment seat of Christ is something that lies ahead for all believers. Our eternal rewards and losses will be based on our faith and our deeds done in faith.   This must be inclusive of how we receive and apply the word of God to our lives. What level of understanding are you willing to attain concerning God's word? The church you select, the Bible studies you attend, the manner in which you accept the doctrines contained within the word, etc., are certainly all a part of how God is evaluating you.   Many in the world have never had a copy of the Bible. They lived by faith but without a fuller understanding of the word. Many today hunger for a copy of the word in their own language, waiting years to receive a translation to hold and cherish.   In Western countries, we have innumerable translations available at our fingertips. And yet, who among those who believe has read even a single translation from beginning to end?   The more you are willing to receive, the greater will be the return on your investment of time, doctrine, and closer fellowship. Be sure to make the word an integral and intimate part of your life.   Heavenly Father, help us to think clearly about how we tend to Your word. It is our connection to understanding You and what You have done in the stream of human existence, culminating in the coming of Christ Jesus. How can we ignore such a gift? May it not be so in our lives. Amen.  

Monday, 16 June 2025   “He who receives you receives Me, and he who receives Me receives Him who sent Me. Matthew 10:40   “The ‘receiving you, Me receives. And the ‘Me receiving,' he receives the ‘having sent Me'” (CG).   In the previous verse, Jesus noted that “The ‘having found his soul,' he will lose it, and the ‘having lost his soul' because of Me, he will find it.” Now, He will give a few verses to explain relational interactions, especially in regard to a state of rewards for those interactions. He begins with, “The ‘receiving you,' Me receives.”   The words convey the thought of an ambassadorship. When one is an ambassador, he is sent on behalf of his leader, be it a king, president, dictator, etc. When a nation receives such an ambassador, it is an acknowledgment that he has received the one sending him. Paul speaks of this in 2 Corinthians 5 –   “Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ's behalf, be reconciled to God. 21 For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” 2 Corinthians 5:20, 21   Paul is saying that he was sent on behalf of Christ Jesus. In receiving him and his message, the individual (family, church, etc.) receives Jesus. This is because Paul's message is the message of reconciliation between God and man through Christ. That continues to be seen in Jesus' next words, “And the ‘Me receiving,' he receives the ‘having sent Me.'”   God sent Jesus as His representative on earth. When one accepts Jesus, by default, he accepts God. Obviously, because of the incarnate nature of Jesus, the truth is more nuanced than in other such situations, but it is a truth that Jesus refers to elsewhere –   “Then they said to Him, ‘What shall we do, that we may work the works of God?' 29 Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent.'” John 6:28, 29   God sent Jesus with a message. It is a message that was conveyed both verbally and through demonstrable acts. In believing Jesus' claim that He is the Messiah, one accepts God's sending Him as the Messiah. In other words, in believing in the Son, one believes in the Father who sent Him.   The opposite is true as well. When one rejects the Son, he rejects the Father. There is no relationship between the two because of this. For example, in the case of the Jews who have rejected Jesus, they are called “a synagogue of Satan” by Jesus. They are not worshippers of God but are rather followers of Satan.   This is true with anyone who hears the message and rejects it. They belong to the devil and they remain of the devil through their rejection. John explains this in his first epistle, saying –    “He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. 9 Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.” 1 John 3:8, 9   Life application: If you tell people they belong to the devil, you will get all kinds of reactions out of them. Some will laugh and tell you they are fine with God. Some will punch you in the nose for dissing them. Some will be shocked at your arrogance. If you do it at work, you might get everyone angry at you and fired as well.   As such, the best way to approach the issue, even though it is true, is to start by telling them what Jesus came to do, who He is (meaning His nature which is fully Man and fully God), explain why God sent Jesus (such as citing 1 John 3:8, 9), and telling them that this is what the Bible proclaims.   There is a disconnect between God and man because of sin. When man fell, the devil gained control over man's destiny. God sent Jesus to correct that and reclaim the right to men's souls. The incredible part of this is that He then gives us the choice to accept the proposition, believe, and be saved, or we can reject it and remain dead in our sins.   Upon our physical death, the separation will remain forever. God has made the first move. He has sent Jesus while we are at enmity with Him. He is not going to force the choice on us. Rather, the offer is made. Be sure to explain the catastrophic situation man is in without Jesus.   There is no need to be pushy, arrogant, or accusatory. Just lay out what the Bible says, explain to them the remedy, and appeal to them not to delay in their decision.   “For He says: ‘In an acceptable time I have heard you, And in the day of salvation I have helped you.' Behold, now is the accepted time; behold, now is the day of salvation.” 2 Corinthians 6:2   Heavenly Father, may we not withhold the good news of Jesus when we can easily share it with others. Without it, there is no hope for the lost soul. Give us hearts that feel pity at the plight of such people and the desire to speak! May it be so, to Your glory. Amen.

Sunday, 15 June 2025   He who finds his life will lose it, and he who loses his life for My sake will find it. Matthew 10:39   “The ‘having found his soul,' he will lose it, and the ‘having lost his soul' because of Me, he will find it” (CG).   In the previous verse, Jesus noted that he who did not take his cross and follow after Him was not worthy of Him. Now, to build upon that, He says, “The ‘having found his soul,' he will lose it.”   The words at first seem paradoxical. However, Jesus is using the thought of the psuché, the soul, in two ways at the same time. The word itself was introduced in Matthew 2:20. It is derived from psucho, breath. The meaning is based on the context, and it can mean the breath of one's life, the seat of affection, the self, a human person, or an individual. The word corresponds to the Hebrew word nephesh.   In the case of Jesus' words, He indicates that a person who has found his soul, meaning his earthly self, will wind up losing his soul, meaning his eternal self. Finding one's earthly self involves looking after oneself, getting the best out of life, advancing in one's career, or whatever motivates a person to ingratiate his existence apart from God's guiding hand.   The problem with this type of life is two-fold. The first and main consideration is that it leaves God, the Creator, out of the picture. It ignores man's responsibilities to Him and sets one's course for self-directed aims. The second problem with this is obvious to all and yet it is ignored most of the time. Man is destined to die.   As this is so, all self-directed advances and aims have an end because the self has an end. Jesus says elsewhere –   “For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” Matthew 16:26   This is Jesus' intent. The person finds his soul, the epitome of self-satisfaction and aggrandizement, maybe even living to the point of hedonism, but because he has left God out of the equation, he winds up losing his soul. On the other hand, Jesus next says, “and the ‘having lost his soul' because of Me, he will find it.”   The “because of Me” is the key point of His words. Many scholars and philosophers have stated words similar in thought to Jesus' words –   Plato said, “O my friend! I want you to see that the noble and the good may possibly be something different from saving and being saved, and that he who is truly a man ought not to care about living a certain time: he knows, as women say, that we must all die, and therefore he is not fond of life; he leaves all that with God, and considers in what way he can best spend his appointed term” (“Gorgias,” 512). (via Vincent's Word Studies).   Euripides said, “Who knows if life be not death, and death life.” (via Vincent's Word Studies).   The Pulpit Commentary notes, “In Talm. Bab., ‘Tamid,' 32a, Alexander the Great asks ‘the elders of the south' ten questions, among them, ‘What shall a man do that he may live?' They answer, ‘Let him put himself to death.' ‘What shall a man do that he may die?' ‘Let him make himself alive.'”   Such sayings are found in cultures around the world, and many live lifestyles that bear this concept, such as those living as monks or in asceticism, stoicism, etc. The problem with such lives is that such people are still set to die. Without the “because of Me” of Jesus' words, their end is the same as the others. The main difference between them and those in the first half of Jesus' words is that those in the first category probably had a lot more fun in the process.   Jesus is telling His disciples that the pursuit of God in Christ is the key to finding one's soul, meaning his eternal existence in the presence of God.   Life application: It is common for Christians to use Jesus' words here and in similar passages to give up various earthly delights, to reject wealth, to live in hovels when they could live in a mansion, etc.   Some, such as the Judaizers and Hebrew Roots Movement adherents, live for self while claiming they are living for God. They do this by living by precepts of the Law of Moses instead of living in Christ. Their religion is self-directed because it has rejected the fulfillment of the law by Jesus.   Many such paths of existence in Christianity are unbiblical. For example, concerning wealth, Paul says –   “Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. 18 Let them do good, that they be rich in good works, ready to give, willing to share, 19 storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life.” 1 Timothy 6:17-19   Paul did not say that rich people need to give up their wealth. He instructs them how to use it in a godly manner. People who are attempting to “find life” since the completed work of Jesus need to simply believe in the full, final, finished, and forever work of Christ. That is how one finds his life. Trust. Believing the gospel and trusting God that it is true by faith is how one finds life.   Jesus' words in this verse in Matthew have a context. Our instructions for finding life now, because of His completed work, have a new context. Don't stop part of the way in the redemption story. When you get to the cross and resurrection, you have come to the point where God has brought you for life. Find life by finding the risen Savior and trusting in Him.   Heavenly Father, our lives are short, and we often focus way too much on making the best of our days without considering You in the process. Forgive us for this. Help us to include You in our every thought and action. Whether we are rich or poor, healthy or sick, single or married, or in any other way, may our priority be to include You in our lives and interactions! Amen.  

Saturday, 14 June 2025   And he who does not take his cross and follow after Me is not worthy of Me. Matthew 10:38   “And who not, he receives his cross and he follows after Me, not he is worthy of Me” (CG).   In the previous verse, Jesus noted that those who love son or daughter more than Him are not worthy of Him. He now elevates the thought further, saying, “And who not, he receives his cross.”   In His words, the stauros, cross, is introduced. The word is derived from the base of the verb histémi, to stand, set, establish, place, etc. Of the word, Strongs says, “a stake or post (as set upright), i.e. (specially), a pole or cross (as an instrument of capital punishment); figuratively, exposure to death, i.e. Self-denial.” A lengthier explanation is provided by HELPS Word Studies –   ...the crosspiece of a Roman cross; the cross-beam (Latin, patibulum) placed at the top of the vertical member to form a capital "T." "This transverse beam was the one carried by the criminal" (Souter). Christ was crucified on a literal Roman cross ... ("cross") is also used figuratively for the cross (sacrifice) each believer bears to be a true follower-of-Christ (Mt 10:38, 16:24, etc.). The cross represents unspeakable pain, humiliation and suffering – and ironically is also the symbol of infinite love! At the cross, Jesus won our salvation – which is free but certainly not cheap! For more discussion on the untold suffering of Christ on the cross see ... /stauróō ("to crucify on a cross"). [The "cross" (Mk 8:34) is not a symbol for suffering in general. Rather it refers to withstanding persecution (difficult times), by the Lord's power, as He directs the circumstances of life. As Christ's disciples, believers are to hold true – even when attacked by the ungodly.]   As this is the first mention of the cross, something Jesus knew He would eventually have to suffer the torture of, His thoughts probably went forward to that moment and contemplated what He would endure for those gathered around Him. Of this, however, Vincent's Word Studies probably takes that point too far, saying –   “This was no Jewish proverb, crucifixion not being a Jewish punishment; so that Jesus uses the phrase anticipatively, in view of the death which he himself was to die.”   Though not a traditional Jewish punishment, it was a common one within the empire. As Israel was ruled by the Romans, everyone would know full well the meaning of the saying. In essence, it had by default become a Jewish saying as much as a Roman saying.   As noted in the explanation by HELPS Word Studies, those with Him would have understood this as a metaphor for withstanding persecution. Saying “his cross” makes the situation personal. Each person hearing the gospel could expect to face his own personal cross when accepting the message. Understanding this, He continues with, “and he follows after Me, not he is worthy of Me.”   Jesus was essentially bearing a cross, a state of persecution. The apostles would have seen this with each city they visited as He received blowback from the Pharisees, Sadducees, and others who constantly came against Him and His teaching. His words are telling them that they, too, would face this type of persecution as they went out.   This is the point of the instruction He is giving to them. They are being commissioned to go to the lost sheep of the House of Israel. When they speak, they will be persecuted for it. And more, those who hear and accept should expect this as well. There will be a cost to accepting the message that Jesus is the Messiah. He is telling them this in advance.   Life application: There are various views on what Jesus' cross was like. Some say it was an upright pole with a beam on top like a capital T. Some have it as an upright pole with a cross beam somewhere in the midst of the pole, like a small t.   The Jehovah's Witnesses call it a “torture stake” and say that it was a single upright pole with one's arms affixed above the head and the body hanging down below that. The Hallelujah Scriptures say Jesus was impaled on a stake. There are other forms of crucifixion, but these are the ones generally provided. Is there a way to tell which is correct? The answer is, “Yes. There is a way to tell. Check Scripture.”   Jesus was not impaled. Twice, the notion of Him being nailed to the cross is stated –   “Now Thomas, called the Twin, one of the twelve, was not with them when Jesus came. 25 The other disciples therefore said to him, ‘We have seen the Lord.' So he said to them, ‘Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into His side, I will not believe.'” John 20:24, 25   “And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, 14 having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. 15 Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.” Colossians 2:13-15   Did Jesus die on a “torture stake?” No. He did not. It says in Matthew –   “And they put up over His head the accusation written against Him: THIS IS JESUS THE KING OF THE JEWS.” Matthew 27:37   If Jesus was crucified on a stake, Matthew would have said “over His hands,” not “over His head.” That leaves the big T and the little t. Which is it? The answer is a little t. If Jesus were crucified on a big T, the sign could not be over His head. Therefore, the standard little t is what Jesus died on after being nailed to it.   In Israel, there are Christian baptismal fonts (Jewish mikvehs) that have been found in the shape of this cross. The standard cross has been accepted since the earliest days as the one on which Jesus died. The main question is whether He carried only the lintel or the entire cross to His death. That can be argued over, but the shape of the cross, once erected, is clearly identifiable from Scripture.   But this should be no surprise. The shape of the cross is actually seen in Old Testament types and pictures as well. Though too long to include such a study here, it was clearly identified long before.   The question that should arise in our minds is, “Why do people try to change what has always been accepted as Jesus' type of crucifixion into something else?” The reason seems obvious when considering the source. People like the Jehovah's Witnesses and the Hebrew Root Movement adherents are heretics.   In order to draw people away from traditional Christianity and set orthodoxy, they introduce destructive heresies to confuse those who do not check things out, pulling them away from sound doctrine while drawing them to their own perverse instruction.   “But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world.” Galatians 6:14   Lord God, thank You for the cross of Jesus Christ our Lord. Amen.  

Friday, 13 June 2025   He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. Matthew 10:37   “The ‘affectionating father or mother' above Me, not he is worthy of Me. And the ‘loving son or daughter' above Me, not he is worthy of Me” (CG).   In the previous verse, Jesus said that a man's enemies will be the members of his own household. Having said that, He next builds upon that thought, saying, “The ‘affectionating father or mother' above Me, not he is worthy of Me.”   The words are based on what He said in verse 35. He noted that He had come to set a man against his father, a daughter against her mother, etc. He would become the main Subject of the individual's life. The allegiance to Him would be greater than to even such a close relationship.   If it were not so, it would mean that the person had set a member of the family over Him. But, as will be seen in verse 40, receiving Him means something else is involved that disallows such a notion. To further enforce this thought, He continues with, “And the ‘loving son or daughter' above Me, not he is worthy of Me.”   The natural affections for one's child are normally exceedingly strong. They are an extension of who we are, and our children are a product of all the time and effort we have put into them. Parents generally would put their children above their own lives. And yet, Jesus tells them that someone who would do this is not worthy of Him.   Again, the reason for this is based on who He is in reality. There are people who might make such statements but who are just cult leaders leading the blind to destruction.  However, if Jesus is who He claims to be, and if He is coming on behalf of God, then such an allegiance to Him must be the highest priority in one's life.   Life application: The thought presented in this verse can be summed up in the question, “Who do you say Jesus is?” If Jesus were like the leader of North Korea, He would have demanded submission from those under Him and ruled them with an authoritarian hand, caring little about their lives.   If He is like Jim Jones or David Koresh, leaders of religious cults, He would have looked to benefit from their allegiance, taking their possessions and money and even their wives as His own. In the end, He would have led them to destruction and separation from God.   However, despite noting that those who follow Him must make Him the highest priority in their lives, He doesn't threaten them, benefit personally from their labors, or order them into submissive lives. Jesus gave (and gives) free will to those who come to Him. Peter was allowed to stray, but Jesus did not permanently reject him.   And for those who have died in the cause of Jesus Christ and His gospel, there is still the sure hope of the resurrection and glory to come. None of those who come to Him will be lost. These are guarantees that other leaders cannot give.   Think of all of the waste of human life of those who have followed false religions and false teachers. They have exerted their efforts in life, been led down a false path, and will die apart from God, eternally separated from Him because of the sin in their lives.   Only Jesus can restore man to God because only Jesus has dealt with the issue of sin. Without that, the existence of humanity is ultimately pointless. We strive for the wind during our lives, we die, and we will be forever removed from God's glory. Only in Jesus is this corrected because only Jesus is God incarnate.   Be sure to get Jesus right. In doing so, your allegiances will be rightly directed.   “I am the way, the truth, and the life. No one comes to the Father except through Me.” John 14:6   Lord God, help us never to waver in our convictions. May our devotion to You through Jesus be steady and uncompromising. May we never presume to put anyone or anything above You in our lives. You are the Creator. We owe all of who we are to You. Through Jesus, this becomes a joy that will restore us to You forever. Thank You for Jesus. Amen.  

Thursday, 12 June 2025   and ‘a man's enemies will be those of his own household.' Matthew 10:36   “and the man's enemies – his household” (CG).   In the previous verse, Jesus explained the way He did not come to bring peace, as mentioned in the verse before that, telling the apostles that He came to sunder a man against his father, a daughter against her mother, and a bride against her mother-in-law. Now, He completes that thought, as cited from Micah 7:6, saying, “and the man's enemies – his household.”   The words are close to the original Hebrew. A literal translation of the clause from Micah would be “hatings man – men his house.” The verb oyev signifies hating or an adversary. Thus, it refers to an enemy. Jesus acknowledges that this will be the case with those who separate a family over His gospel message.   One can see that the way He expressed the thought, just as in the Hebrew, is direct. The man's enemies equate directly to his household.   Life application: When a Jew comes to Christ, there is a great chance his family will cut him right out of their lives. A Christian Jew named Stan Telchin wrote a book about this experience entitled Betrayed. His daughter told him that she believed Jesus was the Messiah. He kind of went ballistic and was determined to prove her wrong.   However, in his attempt to do so, he found that Jesus is, in fact, the fulfillment of the messianic prophecies found in Scripture. Until his death, he was belittled and shunned by many in the Jewish community. But for anyone who is willing to honestly evaluate Scripture, putting aside biases and presuppositions, they will come to the realization that Jesus is the Messiah.   Jewish families are ripped apart over this fact, but so are Muslim households. Leaving Islam can be a life-threatening experience, but many have made the bold move to accept Jesus and be saved by His shed blood.   Likewise, faith in Jesus brings about condemnation from adherents of Hinduism, Buddhism, and a plethora of other isms, including atheism. Jesus' message is one that divides, but a family division over Jesus is worth every bit of rejection and hatred that a person can be subject to.   Only through Him can eternal life be found. Once the conversion is made, there is always the possibility that others will be honest in their thinking and willing to check. If they are, they too will come to the realization that life eternal is found in Him.   Pray for those going through such family difficulties. There are many out there, and their finding reconciliation with others through the blood of Christ is the sweetest reunion of all. The enmity can end. It did for Stan Telchin and his daughter. So keep such people in prayer.   Lord God, receiving Jesus may have worldly repercussions that seem overwhelming, but the fact is that this world, and our lives in this world, are temporary and will pass away. But reconciliation with You through Jesus Christ is eternal. So, Lord, give us wisdom, perseverance, and a positive attitude about our walk with You. Amen.

Wednesday, 11 June 2025   For I have come to ‘set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law'; Matthew 10:35   “For I came to sunder man against his father, and daughter against her mother, and bride against her mother-in-law” (CG).   In the previous verse, Jesus noted that He did not come to bring peace on earth, but a sword. In explanation of that, He next cites Micah 7:6, turning it from a proclamation concerning the conduct of the people of Israel to a statement concerning the sword He referred to. He does this beginning with, “For I came to sunder man against his father.”   In Micah, this clause reads, “For son dishonors father.” In Jesus' statement is a word found only once in the New Testament, dichazó, The word is derived from dis, twice. Thus, it is a cutting apart. Hence, to sunder. Figuratively, it means to set at variance. It is akin to our modern prefix dis, such as in discord, disharmony, or the commonly used idiom to dis someone.   Jesus is probably saying that those who dishonor their father are the type to reject Christ. Such a person has ignored the Fifth Commandment, placing himself as one who rejects the structure of the home as ordained by God. As such, there will be a sword between the unrepentant son and the repentant father when the gospel is presented. Next, Jesus says, “and daughter against her mother.”   Micah 7:6 says, “Daughter rises against her mother.” This is like the first clause in that the daughter is set at variance with her mother, similar to that of the son dishonoring the father. There will be strife between the two because of His gospel. He next says, “and bride against her mother-in-law.”   Another new word is introduced here, numphé, a bride or a daughter-in-law. It is derived from nupto, to veil, as in a veiled bride. This is cognate to the Latin nupto, to marry. The word extends to a betrothed girl.   Micah 7:6 says, “Daughter-in-law against her mother-in-law.” Again, we see a discord being explained by Jesus as cited by Micah. In the Hebrew of Micah, the word kalah, completer is used to describe the daughter-in-law. It signifies a bride because the daughter-in-law is what completes a family unit.   In other words, having a son allows a man to continue his name and family, but without a daughter-in-law, a completer, the family remains incomplete. As such, she is to be a treasured member of the family.   But that should go both ways. She should honor those of the family she is uniting with. However, with the gospel introduced, this special bond between the mother and the household completer is divided.   Life application: Despite the fact that Jesus is speaking to Israel while under the law, the truths explained by Him do not end there because these are truths that extend beyond to law. The family unit was established prior to the law. When something interrupts that unit, discord leading to dishonor will naturally result.   Paul even refers to the necessity of maintaining the soundness of the Fifth Commandment in Ephesians 6:1-3 –   “Children, obey your parents in the Lord, for this is right. 2 ‘Honor your father and mother,' which is the first commandment with promise: 3 ‘that it may be well with you and you may live long on the earth.'”   This is not a matter of salvation in the church, but it is a precept that bears the weight of the family unit established by God at the very beginning. Son is born to father. Because of this, there should be honor given to him. This is not explicitly stated prior to the law, but it is a precept clearly understood in the Genesis and Exodus narrative prior to the giving of the law.   This follows through with respect by the females within the house as well. Honoring the mother is considered an essential part of the makeup of the nuclear family. As such, one can see why those on the left throughout the world are doing their utmost to destroy the nuclear family. In doing so, the supposed shackles of God's unjust plan are cast off, and the chaos of perversion becomes the welcomed standard.   Be sure to understand the spiritual battle that is taking place each time a government is influenced by those on the left. Their stand is ultimately a stand against God's structure and order for the family, something quite clearly upheld by the gospel because Jesus is God.   Lord God, help us to think clearly and reasonably about what Your word is telling us regarding biblical principles. There are things we are to do to retain a godly balance and propriety in our lives. Without knowing what Scripture says, we cannot do this. So, help us in this daily pursuit of Your precious word. Amen.

Tuesday, 10 June 2025   “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. Matthew 10:34   “Not you should deem that I came to cast peace upon the earth. Not I came to cast peace, but a sword” (CG).   In the previous verse, Jesus finished the thought about confessing Him or denying Him. Now, the results of such a decision are noted by Him, beginning with, “Not you should deem that I came to cast peace upon the earth.”   Here, Jesus introduces the word eiréné, peace, to the New Testament. It is believed to be from the primary verb eiro, to join. As such, it would signify peace through enjoinment, such as when God and man are reconciled. It leads to a state of wholeness where parts are joined together.   The idea of using the word “cast” is that people might suppose that the Prince of Peace (Isaiah 9:6) would come and simply toss out peace upon the earth like casting a net over it. Jesus says this is not why He came.   Rather, by the very nature of claiming to be the Messiah, people would take a side for Him or against Him. A decision has to be made. In such a decision, peace between those who decide contrary to one another is not possible.   The peace that Jesus provides is a result of the decision of the individual, bringing a state of peace between himself and God, a state which currently is one of enmity –   “For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. 17 And He came and preached peace to you who were afar off and to those who were near. 18 For through Him we both have access by one Spirit to the Father.” Ephesians 2:14-18   Rather than casting peace upon the earth, Jesus says, “Not I came to cast peace, but a sword.” The decision for peace between oneself and God will, by the very nature of the decision for Jesus, result in a sword, figuratively or actually, for those who reject His offer.   For example, if someone says, “I believe Jesus is the Messiah,” after hearing His words to the disciples about Him being the only way to reconciliation with God, someone else might say, “That is not true! All paths lead to God.”   Or they may say, “Jesus is a false Messiah! His disciples say that Gentiles are accepted through Him. No way, Jose!” In fact, this is just the reaction that the Jews of Jerusalem exhibited when Paul said that he was sent to the Gentiles.   In such instances, enmity between adherents and those who reject will arise. Throughout the ages, since the time of Jesus' ministry until this day, this has been the case. Many swords have been drawn and much blood has been spilled because of the proclamation that Jesus is the Christ.   Life application: If you want trouble in this world, believe in and proclaim Jesus. Trouble of some measure is likely to follow. If you want more trouble, learn and apply proper doctrine concerning Jesus to your walk. Even believers will stand at enmity with you when they disagree with your position, even if it is the correct one.   The peace Jesus brings is, is as described in Luke 2 –   “Glory to God in the highest, And on earth peace, goodwill toward men!” Luke 2:14   God is glorified through Christ, and His peace will rest upon those who accept what He has done. A state of eternal harmony between the Creator and His creatures is realized. This is the peace that Christ offers. Until those who oppose this message are removed, the world will remain in a state of strife, and the sword will remain.   “Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid.” John 14:27   Lord God, how good You are to us to have sent Jesus Christ our Lord to reconcile us to You. We are the enemies of Your goodness. We have failed You. And yet, You, out of love for Your creatures, have sent Jesus. He is our Peace, and He is our Lord. Thank You for Jesus. Amen.

Monday, 9 June 2025   But whoever denies Me before men, him I will also deny before My Father who is in heaven. Matthew 10:33   “And if, whoever, he should deny Me before men, I will deny – I also – him before My Father, the ‘in heavens'” (CG).   In the previous verse, Jesus noted that whoever will assent in Him before men, He will assent that person before His Father in heaven. Now, taking the opposite angle, He says, “And if, whoever, he should deny Me before men.”   Jesus introduces the word arneomai, to contradict. As such, it signifies to disavow, reject, refuse, etc. As an example, it says this in Acts 3 –   “The God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His Servant Jesus, whom you delivered up and denied [arneomai] in the presence of Pilate, when he was determined to let Him go. 14 But you denied [arneomai] the Holy One and the Just, and asked for a murderer to be granted to you, 15 and killed the Prince of life, whom God raised from the dead, of which we are witnesses.” Acts 13-15   Jesus is saying to the apostles that when they go forth spreading their message, those they encounter will have to decide. If they assent in Him, He will speak likewise before the Father. However, those who deny Him, “I will deny – I also – him before My Father, the ‘in heavens.'”   The words bear a strong emphasis, just as in the previous verse. Jesus adamantly avows that those who deny Him, He too will deny. As with the previous verse, the words here speak of free will. There is nothing forced, and God leaves the decision up to the contemplation of the individual.   Jesus is speaking to those of Israel whom the apostles will encounter. The apostles are not directed to go to anyone outside of the cities of Israel, and Jesus' ministry is – by His own words – directed to the lost sheep of the House of Israel (Matthew 10:6 & Matthew 15:24).   Further, Jesus' words precede the completion of His ministry and fulfillment of the law. He is speaking about matters in that context.   Life application: How many times have you heard someone cite the words of Matthew 10:33 to indicate that a person can lose his salvation? As noted, the context is not speaking of those in the church. It is speaking of those of Israel, even before the completion of Jesus' ministry.   Further, notice the use of the same word, translated as denied, in Acts 3 cited above. Who was Peter speaking to in those verses? He was speaking to the people of Israel who had denied their Messiah. Peter was appealing to them to change their minds and believe. Therefore, there is a chance for someone who had denied Jesus to “undeny” Him and believe.   Paul uses the same word in 2 Timothy 2 –   “This is a faithful saying: For if we died with Him, We shall also live with Him. 12 If we endure, We shall also reign with Him. If we deny [arneomai] Him, He also will deny [arneomai] us. 13 If we are faithless, He remains faithful; He cannot deny Himself.” 2 Timothy 2:11-13   But though often interpreted as such, those verses do not speak of a loss of salvation. Refer to the Superior Word commentary to understand what Paul is saying.   Since the completion of Christ's ministry, He has fulfilled the Mosaic Covenant and established the New Covenant. Gentiles are accepted into this New Covenant through faith, just as Jews are. Believing the gospel leads to salvation. Salvation is guaranteed by the sealing of the Holy Spirit –   “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, 14 who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.” Ephesians 1:13, 14   Jesus didn't speak of these things because His work was not yet complete. The message of salvation by faith through grace as a guarantee through the sealing of the Holy Spirit only came about after His atoning death for the sins of the world.   When someone believes, he has no longer denied Jesus. He moves from death to life, eternal life. Be sure to read the commentary on 2 Timothy 2:12, 13 to understand what Paul is referring to. And the next time you hear someone cite Matthew 10:33 as proof that one can lose his salvation, be sure to correct his thinking.   Lord God, despite not knowing everything about what You have done for us, we know that You have saved us, fully and forever, through belief in Your gospel. We know that nothing can ever separate us from Your love because of Jesus. We are saved – forever and ever. Amen.  

Sunday, 8 June 2025   “Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven. Matthew 10:32   “All, therefore, whoever he will assent in Me before men, I will assent – I also – in him before My Father, the ‘in the heavens.'” (CG).   In the previous verse, Jesus reassured His apostles that they were of more value than many sparrows. He next turns to words which have to be considered in their intended context.   Jesus is still speaking to His apostles (disciples as recorded in Luke 10). He is doing so while they go out into the cities of Israel to proclaim the good news of the kingdom. He has not yet been crucified for the sins of the world. Thus, His words speak solely of the relationship between Israel and Jesus.   Understanding this, He begins the first of two verses which must be considered with those points in mind, saying, “All, therefore, whoever he will assent in Me before men.”   The first thing to understand is that not every “every” means “every” and not every “all” means “all.”   Mark 1:5 says, “Then all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins.” However, Luke 7:30 says, “But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.”   This is not a contradiction. Rather, the word “all” as used by Mark, as is often the case, is given as a general statement concerning who went to be baptized.   Jesus is making a broad statement concerning those who are going forth and those who will hear and attend to their message. Those who hear the message and assent in Him, acknowledging the word, will be in one category. That category is defined by His next words, “I will assent – I also – in him before My Father, the ‘in the heavens.'”   Jesus emphatically declares that He will then confess such a person before His Father. The proposition depends on the free will assertion of the individual hearing the good news. In response to that free will assertion, Jesus Himself will likewise assent concerning that person.   The expression en emoi, in Me, demonstrates a uniting of the confession with the individual. Despite this, these words are spoken prior to the giving of the Spirit, which first occurs in Acts 2 and which is spoken of in the epistles as a guarantee of eternal salvation, such as in Ephesians 1:13, 14.   Therefore, that process of salvation cannot be what Jesus is referring to here. Rather, He is speaking of a general confession of Him and not necessarily the uniting of an individual with the Spirit. That will become clear through analyzing the next verse.   Life application: The words of this verse and the next are constantly quoted by Christians concerning other Christians who then make claims of salvation or condemnation based on what Jesus is saying here. As an example –   “It means to acknowledge the Lord Jesus Christ, and our dependence on him for salvation, and our attachment to him, in every proper manner. This profession may be made in uniting with a church, at the communion, in conversation, and in conduct. The Scriptures mean, by a profession of religion, an exhibition of it in every circumstance of the life and before all people. It is not merely in one act that we must do it, but in every act. We must be ashamed neither of the person, the character, the doctrines, nor the requirements of Christ. If we are; if we deny him in these things before people; if we are unwilling to express our attachment to him in every way possible, then it is right that he should ‘disown all connection with us,' or deny us before God, and he will do it.” Albert Barnes   That is not the gospel. In fact, what Barnes says is in complete contrast to the gospel, which says one is saved by grace through faith and that when one believes, he is sealed with the Holy Spirit for the day of redemption.   If what Barnes (et al) says is true, then it means that salvation is not of Christ but of our own efforts. Mixing the words of Jesus in the dispensation of the law with the words of Paul in the dispensation of grace will inevitably lead to confusion of thought and a contradiction in one's theology.   Lord God, help us to walk with You all our days, living in a manner that is pleasing to You and in the joy of the salvation which You have given to us. When we fail in this, we know that You will still be with us, but it is we who will suffer the lack of fellowship as we do things our own way. May it not be so! Help us to hold fast to You always. Amen.

Saturday, 7 June 2025   Do not fear therefore; you are of more value than many sparrows. Matthew 10:31   “Therefore, not you should fear, many sparrows you excel – you!” (CG).   In the previous verse, Jesus noted that the very hairs of one's head are numbered. Next, He says to the apostles, “Therefore, not you should fear.” These words take the reader back to verse 28, where Jesus said, “And do not fear those who kill the body but cannot kill the soul.”   If God so minutely knows the number of hairs on one's head, and if a person is proclaiming the words of Christ, then that person, who is known in such minute detail, is being carefully considered as he proclaims his message. There will be caring for and tending for that person. Jesus explains this next, saying, “many sparrows you excel – you!”   One can see the emphatic nature of His words. God is aware of the falling of a single sparrow. God is aware of the number of hairs on the head of man. Therefore, God is aware of the threats against those who proclaim His word. If one of them falls to the ground because of the proclamation of His words, it will not have been in vain. God will remember him and raise him according to His promises.   The emphatic nature of the word “you” is telling His apostles that because of their trust in Jesus and their continued proclamation of the gospel, the matter is so. This cannot mean that it is a universal statement applying to all men.   The very people who would oppose them have already been seen to have a fate worse than Sodom and Gomorrah (verse 10:15). Therefore, the words now are not inclusive of those who stand opposed to the gospel, but they would logically include those who received them and accepted their words.   In other words, the state of man is one that is at enmity with God. It is the acceptance of the gospel that changes that state. God would have all come to a saving knowledge of the gospel, changing their default position and bringing them back to Himself. But those who reject the gospel remain separated from Him.   Worse, however, is the fact that they voluntarily did so. When one rejects the higher revelation, their condemnation must therefore be greater.   Understanding this, we see that the words of this verse can only apply to those who belong to God because of the gospel, not humanity in general.   Life application: One of the great problems found in churches with a social gospel is that the focus is on the “love” side of God, without any consideration for His just and righteous character. Without leading someone to Christ, all the feeding ministries on the planet are worthless.   It is pointless to feed someone into hell. It is ridiculous to tend to a marginalized community, taking care of their needs and being close friends with them, if you are not going to share with them the only news that can restore them to God.   However, this is what social gospel ministries do. Those conducting them think they are gaining God's favor for doing good stuff for others, even if they don't have a heart for the Lord. Those they minister to will die apart from God without the gospel. In the end, everyone connected to such a “giving” ministry will wind up in hell unless Jesus is in the equation.   It is better to be a person on the side of the street handing out tracts with the saving message of Jesus than it is to be catering to sinners in a feeding ministry without telling them of the consequences of their sin and their need for Jesus to cleanse them.   Keep things in the proper perspective. Any deed done in faith will receive its reward, no matter how small. Any deed not done in faith will receive no reward, no matter how great and expansive it is.   Lord God, may our faith in You and love for You stir in us the desire to share the good news with others. Help us in this, O God. People need Jesus. Without Him, there is no hope. But with Him, there is eternal surety and security. Thank You for Jesus! Amen.

Friday, 6 June 2025   But the very hairs of your head are all numbered. Matthew 10:30   “And you! Even the hairs of the head, they are all having been enumerated” (CG).   In the previous verse, Jesus noted that despite the fact that sparrows are almost of no monetary value to man, not one of them falls to the ground apart from the will of the Father. Now, in emphatic contrast to that, He begins with, “And you!”   In other words, there are the lowly sparrows that the Father is completely aware of in their existence, and then there are the people of the earth who are God's highest creation. Of them, Jesus next says, “Even the hairs of the head, they are all having been enumerated.”   A new word, arithmeó, to enumerate, number, count, etc., is introduced. One can see the clear etymological ancestor of our modern word arithmetic, that dreaded or beloved discipline of our school days, depending on how our brains are put together in regard to numbers.   Jesus, after His emphatic declaration, thus separating the sparrow from man, notes that the Father is aware of every hair on our head. However, the use of the perfect participle (having been enumerated) is striking. It is not just that He knows at this time, but He knew and continues to know. As such, it is like saying, “When you lose a hair on your head, God is aware of it.”   Something so seemingly trivial is not unknown to God. Jesus' words tell us that God is minutely knowledgeable about what we might think is unnecessary or impossible to discern.   Life application: Of this, Charles Ellicott steps over the border of propriety and says, “The apparent hyperbole of the figure is but the natural expression of the thought that even the incidents of life that seem most trivial are in very deed working together for good to those that love God.”   It is incorrect that Jesus' words are hyperbole as if God really isn't aware of such things. There is nothing in the universe, even the number of atoms or quarks in a red giant star, that God is unaware of. It may seem trivial or hyperbolic to think God would actually count the number of hairs on one's head, but that is not the point of Jesus' words.   God doesn't need to count them. He simply knows the number, yesterday, today, and tomorrow. He also knows the definition of a hair, so that when someone is balding, what once was a hair no longer is. Jesus' words, therefore, speak of the intimacy in which God knows everything about us, but they also convey the surety that everything is completely known to God at all times.   As it says in Isaiah –   “Who has measured the waters in the hollow of His hand, Measured heaven with a span And calculated the dust of the earth in a measure? Weighed the mountains in scales And the hills in a balance?” Isaiah 40:12   Concerning the complete understanding and knowledge of man, David says –   “Such knowledge is too wonderful for me; It is high, I cannot attain it.” Psalm 139:6   The words of Scripture, therefore, give us a double-edge to consider. On one side, there is God's absolute knowledge of us as we fellowship with Him. He knows the moment we first believed, and He sees and records every act of faith we have ever demonstrated. Nothing that is to be rewarded will be left out.   On the other hand, God is intimately aware of our every fault. The things we think, do, or fail to do are all known to Him. Therefore, we should strive to be pleasing to Him at all times. In Christ, we are forgiven – past, present, and future. However, forgiven is not the same thing as losing rewards.   For those not in Christ, the imperfection of their lives sets up the need for eternal judgment by the infinite God. When the world complains against God's judgment, it is due to a lack of understanding concerning the nature of God. He is not vindictive. Instead, He is perfectly holy, just, and righteous.   Man must be judged. This is the wonder of what God in Christ has done. For those who come to Him, man's judgment was taken out on Him. Understanding what God has done ensures us, absolutely and entirely, of the doctrine of eternal salvation.   If it were not so, the cross would have been a pointless gesture on the part of God. All would be lost in their continued imperfection. But because of Christ, His righteousness is now imparted to us. Thank God for Jesus Christ, who has made this reconciliation possible for man. Take time to read Psalm 139 and think about the marvel of our Creator!   Lord God, thank You for the glory of Jesus' cross. We stand in awe of what You have done. Thank You! Thank You for all eternity, Amen, and amen.  

Thursday, 5 June 2025   Are not two sparrows sold for a copper coin? And not one of them falls to the ground apart from your Father's will. Matthew 10:29   “Not are sold two sparrows – assarion? And one from them, not it will fall upon the earth without your Father” (CG).   In the previous verse, Jesus instructed the apostles not to fear those who can kill the body but not the soul. Instead, they were told to fear Him who is able to destroy both in Gehenna. Now, as words of encouragement to them, He says, “Not are sold two sparrows – assarion?”   The strouthion, sparrow, is first mentioned here. The word is a diminutive that signifies a little bird, but especially the sparrow. Alfred Edersheim supposes that what Jesus is referring to may be the birds used in purification noted in Leviticus 14 –   “Then he shall kill one of the birds in an earthen vessel over running water; 51 and he shall take the cedar wood, the hyssop, the scarlet, and the living bird, and dip them in the blood of the slain bird and in the running water, and sprinkle the house seven times. 52 And he shall cleanse the house with the blood of the bird and the running water and the living bird, with the cedar wood, the hyssop, and the scarlet. 53 Then he shall let the living bird loose outside the city in the open field, and make atonement for the house, and it shall be clean.” Leviticus 14:50-53   As for the price, the assarion was a small Roman coin of little value, like our penny today. It was equal to a tenth of a drachma. The point, then, is that two little birds were sold for almost nothing in the markets of Israel. Despite this, Jesus continues, “And one from them, not it will fall upon the earth without your Father.”   Jesus uses the word aneu. It is related to the negative particle a and carries the sense of “without,” as in apart from or without the knowledge of. Little birds of little value in the markets are still known intimately by the Father. Jesus will continue His words so that we understand why He has said this right after the words He just said in the previous verse.   Life application: How often the God of the Bible is considered a hateful ogre by people of the world. They hear words of judgment and condemnation, and they immediately place themselves in opposition to Him, as if He has no right to judge that which offends His perfection.   People accuse God of not caring when a friend, brother, child, or even a dog dies. And yet, it is understood by all that everything dies. Why is God to blame if one person dies before another? Isn't there a set time for all things?   But when something personally offends our sensibilities or harms our relationships, God is suddenly to blame, and He is castigated as an unfair, unloving, and uncaring Creator. Because of this, people claim that they don't believe in the God that they have come to hate. How unclear in thought is that!   But the Bible teaches that God created. If He did, it was for a reason. A simple look around at the majesty and beauty of the creation tells us that God cares about what He has done. Every need has a fulfillment, even if it is unattainable at times. Things work logically and harmoniously.   And for the things that are broken, like man lost in sin, the Bible tells us that God is working through a plan to correct these things. God is not incompetent, as many claim. The common question is, “If God is good, why is there evil in the world?” It is as if God must remove evil right now in order to be good. Thank goodness that is not the case! If it was, we would be removed ... right now.   Rather, God is using the evil in our world to accomplish a good purpose. As this is true, then the answer to the question is, “God will remove the evil. He just has not done it yet.” This is what the Bible proclaims will come to pass.   As this is so, those who don't come to God in the manner He has laid out will remain in a state of evil. Now, whose fault is it when they are eternally removed from Him? God has sent His Son into the world to make all things new. In rejecting the Son, the “new things” are, by default, rejected.   Be sure to help people to think clearly. If the world has evil, we are a part of that evil. If evil is to be removed, it must be removed from us, or we must be removed from God. He has given us the choice. Let us think wisely and soberly about our situation before God.   Lord God, how grateful we are to You for having sent Jesus to redeem us from this world of sin and death. We know that these things will continue and that we will suffer heartache and loss until the day You come for us. Help us to work through these trying times, trusting in You and holding fast to Your promises in the meantime. Amen.  

Wednesday, 4 June 2025   And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell. Matthew 10:28   “And you fear not from those killing the body, and the soul not being able to kill. But more you fear the ‘being able also soul and body to destroy in Gehenna'” (CG).   In the previous verse, Jesus told His apostles, “What I tell you in the darkness, you speak in the light, and what to the ear you hear, proclaim upon the roofs!” He now continues with this line of instruction, beginning with, “And you fear not from those killing the body, and the soul not being able to kill.”   Jesus introduces a new word, apokteinó, to kill outright. Figuratively, it means to destroy or put to death. It is derived from apo, from, and kteinó, to kill. Thus, it is more forceful than the word kill. Despite that, English translations generally say kill, not making a distinction between the words.   The words of Jesus, even without being finished, provide the hope of life beyond this earthly life. Otherwise, if the body died, the soul would die too. As Jesus is the promised One of God, His words then refute the doctrine of the Sadducees, who claimed there is no resurrection (Matthew 22:23, Acts 23:8).   Either this would be the case, or the soul that lived after the body would be forever separated from the body, something the Bible doesn't teach. As such, their doctrine was completely unscriptural.   Jesus told the apostles to boldly herald His instruction using the idea of proclaiming it from the housetops to make the point poignant. However, His words now are intended for them to understand that there may be consequences for this. Those who hear may be upset to the point that they would come after them and kill them for their words.   Despite this, and even if this were the case, the soul would remain alive, even with the body in a state of death. Understanding this, He next says, “But more you fear the ‘being able also soul and body to destroy in Gehenna.'”   Throughout the church age, these words have been fretted over by mushy scholars who cannot fathom that God would send someone to destruction, failing to realize that the God of the New Testament is the same God of the Old Testament. The coming of Jesus changes nothing in His nature.   Rather, Jesus was sent to save men, but not all men will be saved. The words clearly point to this fact. What would be the point of the apostles going forth to obtain converts if nobody were to face Gehenna? It would mean that those who received their message would be on the same footing as those who rejected it and killed them.   To get around this, these misdirected souls say that the words are speaking not of God but of the devil, as if the devil has the power to destroy those who are not saved by God. This would only move God back one step from the destruction process as He is ultimately in control of all things.   Or it would mean that God is actually not in control of all things and unable to save the souls He sent Jesus into the world to save. It would mean that God's plan for redeeming humanity was only partially effective.   In Job, Satan was prohibited from taking Job's life, demonstrating that God is even in control of that part of the equation. In the New Testament, we are implored to stand against the wiles of the devil (Ephesians 6:11), be sober and vigilant when considering the devil (1 Peter 5:8), and resist the devil (James 4:7).   Hebrews 2:14 says that the devil holds the power of death. This is true. Man fell because of the work of the devil. In that act, sin entered the world and death through sin (Romans 5:12). Life terminating in death is the default state of man. But the devil has no power beyond that.   Rather, the word says in James 4:12 that there is one Lawgiver who is able to save and to destroy. In Revelation 20:10, the devil is cast into the Lake of Fire. Only after that does it say that Death and Hades were cast into the Lake of Fire (Revelation 20:14) and that anyone not found written in the Book of Life will be cast into the Lake of Fire (Revelation 20:15).   Clearly, Jesus' words here are referring to God in judgment against unrepentant man (see Revelation 21:8). The devil does not possess this power. Rather, he only holds the power of death over those who are not redeemed. Jesus, having prevailed over death, has secured eternal life and freedom from death for those who are saved through Him.   As such, we are not to fear those who can kill our bodies but not our souls. We are to fear God, who alone has the ability to destroy body and soul. Additionally, the words here, when rightly considered, confirm the doctrine of free will. There are those who will accept the word and those who will reject it. Otherwise, what would be the point of the apostles sharing the word in the first place?   Life application: Although this verse in Matthew doesn't specifically explain if there is eternal punishment or not, the Bible makes it clear that God doesn't just throw people into the Lake of Fire where they are incinerated and terminated (the doctrine of annihilationism).   Rather, the Bible explains elsewhere that hell is eternal. This is not intended to “scare people into heaven.” Rather, it is a truth that the Bible proclaims. Focusing too much on hell causes one to miss the wonder of God's grace found in the giving of His Son for us.   We are not saved to go to heaven, we are saved from our default position, which is condemnation (John 3:18, etc.). Heaven is a result of being saved by God through the precious blood of Jesus Christ. Tell people today about the grace of God that has redirected human souls to the glorious path of life and restoration! Tell people about Jesus!   Lord God, how grateful we are to You for Your wonderful plan of salvation through the giving of Christ Jesus to redeem us to Yourself. We stand in awe of what You have done. Forever and ever we will praise You for the marvel and majesty of Jesus Christ our Lord. Halleluiah and Amen.

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.