Podcasts about Matthew 11

Sunday, 13 July 2025   At that time Jesus answered and said, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes. Matthew 11:25   “In that time, Jesus answering, He said, ‘I acknowledge You, Father, Lord “the heaven and the earth” that You hid these from wise and sagacious, and You revealed them to infants'” (CG).   In the previous verse, Jesus told Capernaum that it would be sufferable on Judgment Day for Sodom in comparison to them. He now openly speaks to the Father with words based on how these things have played out, beginning with, “In that time, Jesus answering.”   As often occurs in Scripture, the word answer is not in response to a question but a matter. Jesus has been speaking about the judgment of God upon those who should have known better. As a response to that thought, He continues with, “He said, ‘I acknowledge You, Father.'”   The word exomologeó is used. It was already seen in Matthew 3:6. The word signifies to acknowledge. By extension, that can mean to confess, such as in confessing (acknowledging) one's sins, professing one's allegiance, etc. Jesus is acknowledging the ways of His Father who is “Lord ‘the heaven and the earth.'”   It is an all-encompassing thought that indicates what is expressed in Isaiah 55 –   “‘For My thoughts are not your thoughts, Nor are your ways My ways,' says the Lord. 9 ‘For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts.'” Isaiah 55:8, 9   That this is what is expressed is seen in Jesus' next words, “that You hid these from wise and sagacious.”   The word sunetos is introduced. It signifies someone who can mentally put things together. It may be deemed as intelligence where one plus one equals two. It may be a form of prudence, as in “this and this together are not safe and should not be mixed,” etc. The word sagacious fits because it describes someone with keen mental discernment and who possesses and uses good judgment.   In God's infinite wisdom, He makes the most important matters of all those that must be received by faith. The wise and sagacious will spend their effort working out matters, relying on their own wits, experience, and mental acuity to come to conclusions. Such a person trusts in self, not in God, for the answer to a matter. On the other hand, Jesus says, “and You revealed them to infants.”   An infant is not capable of deep thought. He cannot process information because he has no experience or training to do so. He is given instruction, and he will trust that one who has the wisdom is rightly instructing him. This is what Jesus says about those He has been referring to.   Chorazin, Bethsaida, Capernaum, and Israel at large had all of Jesus' words and miracles to attest to who He is. However, they failed to accept Him by simply believing what their eyes saw and what the Father had said in His word. They were trying to process a Messiah in their minds that fit a different paradigm, and they missed the simplicity of what Jesus presented.   As such, Jesus is acknowledging the wisdom of God because of how things had been laid out by Him. Surely, His ways are higher than the ways of man.   Life application: The words of Jesus are later reflected in the words of Paul –   “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written: ‘I will destroy the wisdom of the wise, And bring to nothing the understanding of the prudent.' 20 Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? 21 For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. 22 For Jews request a sign, and Greeks seek after wisdom; 23 but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.” 1 Corinthians 1:18-25   Paul tells us that the simplicity of the gospel is something most intelligent and prudent people will stumble over. They cannot grasp that God has brought man's salvation down to simple belief. Their great intellects will call out to them, “You can do it! You can figure out how to please God with your wisdom.”   But God has said, “I have done it all. I just want you to trust Me. Have faith that I will carry you through.” This is nonsense to those who look at their own power, determination, wisdom, etc.  It is the “I” problem that seems hopelessly instilled in humanity. Only those who trust like a little child will set themselves aside.   Later in the same passage, Paul says not many of those higher categories will do so. He doesn't say none will. Some are so prudent that they know they will never be prudent enough. Such a person will acknowledge, “I can't attain to Your station, O God. Receive me despite my failings. I trust in Jesus.”   This is what God expects from His creatures... trust. Have faith in what God has done. It is sufficient to restore you to Him.   Lord God, help us to be people of faith. May we be willing to remove ourselves from the salvation equation and trust You, wholly and without reservation, to restore us to You. Your plan is set, it is recorded, and You ask us to believe. May our hearts be tender and do so. Amen.  

We come to a new section leading us to the next great discourse with the parables of the kingdom.  Here in chapter 11, we begin to see the different responses to the Gospel of the Kingdom and to its King.  

Saturday, 12 July 2025   But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you.” Matthew 11:24   “Moreover, I say to you that it will be sufferable – land Sodom – in Judgment Day than you” (CG).   In the previous verse, Jesus noted that if the miracles done in Sodom had been done in Capernaum, it would have remained till that day. And more! He continues with, “Moreover, I say to you that it will be sufferable – land Sodom – in Judgment Day than you.”   The thought is the same as that of Tyre and Sidon in comparison to Chorazin and Bethsaida in verse 22. Just as the judgment of those two Jewish cities would be weightier than for the two wicked Gentile cities, so would the judgment of Capernaum be in comparison to that of Sodom.   The people of those cities would have been offended at such a thought. The judgment on Sodom because of their vile deeds was a key theme in their Scriptures. To be compared to Sodom, and then to be condemned as more deserving of judgment than it, would have been the highest form of offense.   Jews reading that today would still find it offensive. No wonder so many hear Jesus' words and find them offensive. Until one understands the reason, the pronouncement would seem intolerable. However, with greater revelation comes greater responsibility.   The city of Sodom may have been filled with sexual deviants who rejected the natural order for humanity, but they only had the general revelation of God to guide them. Capernaum had the full body of Old Testament Scriptures to instruct them.   In seeing Jesus' miracles and not making the connection of Him to being the fullest revelation of God ever made manifest, they were more worthy of condemnation than the perverted city of Sodom.   Life application: Imagine the guilt of those who have read the entire Bible, understood the evidence for the coming of Jesus, His fulfillment of the promises of God, His atoning death, internment, and resurrection, and then rejecting what they have read!   What more can God have done than what is recorded in Scripture to make it evident that He has fulfilled every promise concerning the restoration of life for those who believe? At some point, faith must be a part of the equation. Five days after Jesus ascended, some Jew may have arrived in Israel who had never heard of His coming.   He couldn't say, “Ok, God, please send Jesus back so I can verify what these men say is true.” Nor could he ask for a video recording of it all to make sure He really did what had been claimed. For that Jew, faith must now come into play.   The same is true with us. People who sit on YouTube all day watching videos from false teachers about their visions and divine revelations are using faith in believing what they are being told. Their faith is just misdirected.   Though not a video recording of Jesus' life, the Bible is a record of it nonetheless. It was carefully compiled over the centuries, slowly and methodically expressing God's ongoing hand in the plan of redemption. When that plan was fully expressed, the final word of Scripture, the word Amen at the end of Revelation 22:21, was penned.   Now, we have everything necessary to competently know what God has done. From there, we can decide if the evidence is sufficient for us to accept and believe. Assuredly, it is. There is no need to look for further evidence from God concerning visions, prophecies, and revelations on YouTube. The word has been sealed.   Trust what God has presented, accept the gospel message of Jesus Christ, and be saved. To reject what is penned there, due to the complete nature of the revelation expressed, means that the one who is rejecting it is worthy of great condemnation. Don't be such a person. Believe and be saved! Trust what God in Christ has done by believing the message found in the pages of the Holy Bible!   Heavenly Father, may we not neglect the truth of Your word, but read it, accept it, and apply it to our walk with You all the days of our lives. In it is found life, because in it we find Jesus. Thank You for what You have done in the sending of Jesus Christ, our Lord and Savior. Yes, thank You, O God. Amen.  

Friday, 11 July 2025   And you, Capernaum, who are exalted to heaven, will be brought down to Hades; for if the mighty works which were done in you had been done in Sodom, it would have remained until this day. Matthew 11:23   “And you, Capernaum, the ‘until heaven you having been elevated,' until Hades, you will be descended. For if in Sodom they occurred – the miracles, the ‘having occurred in you' – it remained, if until the day” (CG).   In the previous verse, Jesus referred to the difference between Tyre and Sidon and Chorazin and Bethsaida on the day of judgment. Next, He says, “And you, Capernaum.”   More miracles of Jesus are recorded in Capernaum than in any other city. It was essentially His staging area, going and returning to it while ministering to other cities. So notable were His miracles there that in Luke 4:23, it says –   “He said to them, ‘You will surely say this proverb to Me, “Physician, heal yourself! Whatever we have heard done in Capernaum, do also here in Your country.”'”   In other words, the word about His miracles in Capernaum had extended beyond there, filling the ears of people in other cities. It is 52 miles from Capernaum to Nazareth, indicating that what the people saw in Capernaum was more than a curious event spoken by a couple of friends, but a word that was conveyed with such excitement that it was passed on until many were made aware of what transpired. Of Capernaum, Jesus next calls it, “the ‘until heaven you having been elevated.'”   Here, Jesus introduces the word hupsoó, to exalt. Specifically, it means to raise high or lift up. Metaphorically, the idea of exaltation is then seen.   The meaning is that because of Jesus' ministry there, the people had been provided the highest form of God's favor. They saw Jesus' miracles, they witnessed His perfection, they heard His instruction, etc.   The incarnate Word of God made that city His dwelling and focal point for ministering to the nation of Israel. No greater favor could ever be imagined. What they saw and heard was more of a revelation of God's favor and call upon the nation than that of any prophet before, including Moses. But because of their hardened hearts, Jesus says, “until Hades, you will be descended.”   Though they had the keys to heaven itself extended to them in the Person of Jesus and the ministry He conducted among them, they chose to reject Him and continue life apart from His saving grace.   Instead of continuing to be exalted to heaven, they would be cast down to Hades, meaning Sheol, the place of the dead, awaiting the final judgment. Unfortunately for the city, their judgment will not be a happy one. Jesus next says, “For if in Sodom.”   Without going any further, it is a note of utter contempt. Capernaum is being contrasted to the city representative of the epitome of wickedness in the Old Testament. The story of Sodom is recorded in Genesis, but it is referred to almost twenty times elsewhere in the Old Testament.   The city was so wicked that its misdeeds reached the ears of the Lord in heaven. It was judged and destroyed by fire. However, Jesus continues, saying that if “they occurred – the miracles, the ‘having occurred in you' – it remained, if until the day.”   About two thousand years had passed since the time of Sodom's destruction, and yet, Jesus says that if the miracles that were performed in Capernaum were performed in Sodom, the wicked city would have turned and been so affected by what He had done that they would have remained, without destruction, until that day.   Having said that, the destruction of Capernaum eventually came about in approximately the 7th century AD. The town was completely abandoned in the 11th century.   Life application: To this day, the stories concerning Jesus' ministry are read and remembered by Christians. We believe, by faith, that what is recorded in the New Testament is a true account of what Jesus did as He ministered among the people.   Stories have been written, songs have been sung, plays have been presented, and movies have been made concerning the great things Jesus did. The church has been founded on the deeds of the Messiah, and it has proclaimed this message throughout the world.   In nations and cultures of people throughout the world, tears have been shed and hearts have been converted through the words about Jesus, just as He said would happen. During this same time, the name of Jesus has been used as a curse among the people of Israel.   There has been a wall of enmity put up against Him that seemed impenetrable. However, that wall has slowly but steadily been broken open over the past century. With each passing year, more Jews hear and accept the word concerning Jesus Christ.   Someday, as incredible as it seems at this point, the entire nation will proclaim that Jesus is Lord to the glory of God. Seeing the state of affairs in the world and the alignment of the nations in relation to biblical prophecy, it doesn't seem like it will be a long time until these things come about.   Keep sharing the word! Keep studying the Bible! The message of Jesus is what changes the course of history for the lives of people. Their eternal destiny goes from condemnation to salvation upon the acceptance of the gospel. So be ready to share it at all times!   Heavenly Father, help us to be diligent in our study and in our sharing of Your word. May we be faithful to this calling and willing to get the word out. The world needs Jesus. Each person in the world needs Jesus. May we be willing to share this wonderful story of hope and redemption. Amen.

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1 Chronicles 4-5; 19 Psalms 22-23; 40 Matthew 11

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.  

Isaiah 66 verses1-2 tell of the greatness of our Omnipotent Creator and His requirement for His children to show Him the reverence that is due to Him. His Word is powerful and the faithful must tremble before God's Word. Interestingly the sect of the Quakers used Isaiah 66 verse 2 as the foundation clause of their beliefs. The sense of the Hebrew of verse 2 that Yahweh is actively seeking worshippers who are similar to Himself: compare Isaiah 57 verse 15. Our God, despite His Majestic Grandeur, is of a humble disposition and can only be worshipped by humble people: James 4 verses 7-10; 1 Peter 5 verses 5-7. Verses 3-4 describe God's detesting of the nation's hypocrisy and formalism in Israel's worship. Verse 5 tells the faithful to patiently endure despite what they had suffered for their choosing God's ways. Verse 6 says that God will vindicate His people and repay their enemies. Verses 7-14 speak of the LORD's blessings on His people at the time of His Son's kingdom. God's first people Israel will become the focus of the worship of the Almighty during the kingdom: Isaiah 2 verses 1-5; Jeremiah 3 verses 16-17; Zechariah chapters 8, 13 and 14. The reborn nation will be centred in Mount Zion. This nation will spring into existence from the time of their acceptance of the Lord Jesus Christ as their Messiah: Romans 11 verses 15-36; Galatians 4 verses 21-31. This will be a time of great joy and gladness. Verses 15-23 speak of the final glories of the Creator being brought to fulfilment in the earth. The commencing of this process is a time of severe judgment against the world and its abominations. Verses 18-20 describe some nations receiving more favourable treatment during this time than others and those who have shown favour to Israel will receive mercy from the LORD according to His promise to Abraham in Genesis 12:1-3. After Armageddon these nations will assist in the bringing of Jewish people to their homeland. And from among the returning Jews our God will make some of them mortal priests in the Land. Slowly read verses 22-23 aloud and let your mind contemplate the glory of that time when all flesh shall worship Yahweh in the glory of holiness. Verses 24 concludes the prophecy with the total eradication of the wicked.

After relocating from his hiding place David and his men go to Keilah a fortified town where they had a right to believe that they would be safe. This is because on following instructions from God to go to Keilah and David having rescued the inhabitants of Keilah from the Philistines David rightly expected loyalty from them. In verses 6-14 Saul hears of David's "foolishness" and brings his army to Keilah. David consults God's advice and is told to flee from Keilah as the ungrateful townsfolk would hand him over to Saul. David and his men fled to the wilderness of Ziph where Saul daily sought him; but the LORD protected him. Verses 15-18 tell us that yet again Jonathan is able to find David and encourage him to continue to trust Yahweh who will bring David to the throne. Another covenant is made between the two great friends. Verses 19-29 tell of the Ziphites' treachery in betraying David by telling Saul where David was hiding. When Saul had completely surrounded David and his men a message came to Saul telling him that the Philistines had attacked Israel and Saul must come to protect his people. Yet again we see how the Almighty's providence saved David. Let us put our trust in our Sovereign who will always use His power to preserve His people for His kingdom. Psalms 17 and 54 were most likely written to thank God for His deliverance. Isaiah 66 verses1-2 tell of the greatness of our Omnipotent Creator and His requirement for His children to show Him the reverence that is due to Him. His Word is powerful and the faithful must tremble before God's Word. Interestingly the sect of the Quakers used Isaiah 66 verse 2 as the foundation clause of their beliefs. The sense of the Hebrew of verse 2 that Yahweh is actively seeking worshippers who are similar to Himself: compare Isaiah 57 verse 15. Our God, despite His Majestic Grandeur, is of a humble disposition and can only be worshipped by humble people: James 4 verses 7-10; 1 Peter 5 verses 5-7. Verses 3-4 describe God's detesting of the nation's hypocrisy and formalism in Israel's worship. Verse 5 tells the faithful to patiently endure despite what they had suffered for their choosing God's ways. Verse 6 says that God will vindicate His people and repay their enemies. Verses 7-14 speak of the LORD's blessings on His people at the time of His Son's kingdom. God's first people Israel will become the focus of the worship of the Almighty during the kingdom: Isaiah 2 verses 1-5; Jeremiah 3 verses 16-17; Zechariah chapters 8, 13 and 14. The reborn nation will be centred in Mount Zion. This nation will spring into existence from the time of their acceptance of the Lord Jesus Christ as their Messiah: Romans 11 verses 15-36; Galatians 4 verses 21-31. This will be a time of great joy and gladness. Verses 15-23 speak of the final glories of the Creator being brought to fulfilment in the earth. The commencing of this process is a time of severe judgment against the world and its abominations. Verses 18-20 describe some nations receiving more favourable treatment during this time than others and those who have shown favour to Israel will receive mercy from the LORD according to His promise to Abraham in Genesis 12:1-3. After Armageddon these nations will assist in the bringing of Jewish people to their homeland. And from among the returning Jews our God will make some of them mortal priests in the Land. Slowly read verses 22-23 aloud and let your mind contemplate the glory of that time when all flesh shall worship Yahweh in the glory of holiness. Verses 24 concludes the prophecy with the total eradication of the wicked.  Matthew 11:1-6 tells us that John the Baptist sent some of his disciples to Jesus from his prison at Machaerus to Jesus asking whether our Lord was the Messiah. Some have seen this as John wavering under an intense trial. I doubt this as John knew from the time of Jesus' baptism that Jesus was Messiah: John 1:29. It would seem that John knew that he had run his race and finished his course. More than likely he was sending his disciples to transfer their allegiance to Christ. Verses 7-19 give our Lord's response to, firstly John's disciples, but more so to the bulk of the wondering crowd who were fickle in their views about John. Jesus tells the crowd that John was resolute - John was not a reed shaken by the wind. Our Lord tells them that John followed his divinely appointed mission without being affected by the refinements of the great people of his time. He was Yahweh's messenger who was the forerunner of the Messiah - the messenger of the covenant: Malachi 3:1-4; Luke 1:67-80. There was no greater man born of a human mother than John the Baptist - excepting Jesus himself. Since Jesus' mission in proclaiming the good news of the kingdom, men and women are exerting themselves to put the kingdom first. John was the last representative of the era of the Law and the Prophets that prophesied of Messiah. Jesus was the beginning of the era of grace and truth: John 1:1-18. Verses 16-19 speak of the crowd's fickleness. They were like the children in the marketplace who when their friends said "we want to play funerals" their friends replied "no we want to play weddings". God in his wisdom had sent them John the Baptist and lastly His beloved Son. The bulk of the crown responded to neither man's beseeching of them. Was Jesus work independent of John's work without avail and unwise? No! Both Jesus and John the Baptist were needed and their missions were complementary to the work of each other. Verses 20-24 record our Lord's denouncing of the unrepentant cities of Galilee - Capernaum, Chorazin and Bethsaida - they had witnessed many miracles and heard the wonderful message of Jesus the Son of God; and yet had failed to repent. Jesus says that Tyre and Sidon would have turned to God had those cities been presented with the works done among the Galilean peoples. Those cities were shown much but showed little response. Their inhabitants will be judged accordingly. Likewise, says our Lord Jesus, that Sodom would have responded better than these two cities in Galilee did. So they will be held responsible for their rejection of the Son of God. In verses 25-27 Jesus offers a prayer of thanksgiving to his Father for revealing His will to the lowly and humble people and hiding it from the self important and proud people who think themselves to be somebodies. In verses 28-30 Jesus appeals to his listeners to yoke themselves together with him. Jesus speaks to all who are burdened in words that remind us of Isaiah 55:1-4. Each of us need the Lord Jesus to help us to bare the load each of us must carry: see also Galatians 6:1-10. When our Lord bares our burden our burden becomes lighter. Like his Father our Lord Jesus is kind and humble and in that understanding we can find rest. In verse 30 his yoke is described as "easy" and the Greek word means 'kindly'. It tells us that in joining with Christ there will be great benefits and kindness experienced. Let us learn this and walk in harmony with our Lord Jesus towards his kingdom. For at that time he will finally bring us into his rest: see Hebrews chapters 3 and 4.

Matthew 11

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.

Matthew 11

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.

Pastor David Smith leads a study on Matthew 11:6-30. Join the pastors and people of St. Paul's Lutheran Church in Des Peres, MO, for weekly Bible study on Sunday mornings. Learn more about St. Paul's Des Peres at stpaulsdesperes.org. Submit comments or questions to: listener@kfuo.org.

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.  

An unhurried daily meditation using the Bible, prayer, and reflection led by Pastor Jon Ciccarelli, Discipleship Pastor of Crosswalk Church in Redlands, CA, and Director of Discipleship for Crosswalk Global.If you are enjoying the podcast please go to Apple Podcasts and/or Spotify and share your rating and a review as your input will help bring awareness of this discipleship resource to more listeners around the world.To learn more about Abide and discipleship go to www.crosswalkvillage.com/discipleshipPlease feel free to reach out to us at jon@crosswalkvillage.com any time with your comments and questions. Thanks and blessings!

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.  

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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.

Journey with us through Matthew 11 at Into the Word, a radio and online program committed to reading, loving, and living the whole Counsel of God. In this program we will work our way chapter by chapter through the whole Bible. Our host and Bible teacher for this adventure is Pastor Paul Carter. If you are interested in additional resources or previous episodes in the series, you can find those at https://intotheword.ca/. If you would like to support the program or our monthly mission partner, you can do so at https://intotheword.ca/how-to-support-the-into-the-word-podcast-bible-commentary. To connect with our Bible readers and Into the Word listeners, connect with us on Facebook at https://facebook.com/In2theWord

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.  

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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.  

Jesus answers questions from followers of John the Baptist, and weaves Old Testament Truth into real time action, showing that the mission of the Christ is nothing the Darkness was expecting.  -also to our UK listeners please be nice to Rose while she visits y'all... if she's misbehaving feel free to send her back.  

The deepest, most authentic rest for our souls is found when we respond to Jesus' direct invitation to come to Him – and Him alone – where healing and restoration await.

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.

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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.

An unhurried daily meditation using the Bible, prayer, and reflection led by Pastor Jon Ciccarelli, Discipleship Pastor of Crosswalk Church in Redlands, CA, and Director of Discipleship for Crosswalk Global.If you are enjoying the podcast please go to Apple Podcasts and/or Spotify and share your rating and a review as your input will help bring awareness of this discipleship resource to more listeners around the world.To learn more about Abide and discipleship go to www.crosswalkvillage.com/discipleshipPlease feel free to reach out to us at jon@crosswalkvillage.com any time with your comments and questions. Thanks and blessings!

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.