Podcasts about Matthew 9

Matthew 9:35-10:15 - - Apr 20, 2025

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

EPISODE 1148 It's Wednesday, May 7 and Malachi VanderZwaag and Paula Vasquez discuss Matthew 9:18-38. For the full VP Bible Reading Plan, head to https://www.victorypoint.org/resources. For more on the context of today's passage check out the resources at https://bibleproject.com/explore/book-overviews. To find out more about VictoryPoint Church go to victorypoint.org.

What happens when religious institutions claim exclusive rights to salvation? The spiritual and historical consequences are far more dangerous than many realize.The American Soul Podcast tackles the troubling phenomenon of denominational gatekeeping, examining a recent statement by a Cardinal claiming, "Only the Catholic Church possesses the fullness of the means of salvation." This bold assertion contradicts the very foundation of Christian belief—that Jesus Christ alone is the path to salvation, with no denomination or institution standing as intermediary.Scripture never mentions specific denominations as pathways to God. Rather, it consistently points to Jesus as the singular hope for humanity. When we read in Matthew 9 how Jesus ate with tax collectors and sinners, declaring "I did not come to call the righteous but sinners," we see his rejection of religious gatekeeping in favor of direct spiritual relationship.The historical consequences of institutional religious power serve as sobering warnings. Drawing from the Book of Martyrs, we examine how religious persecution flourished whenever an institution claimed infallibility and exclusive spiritual authority. This pattern repeats throughout history, whether in religious contexts or political ideologies that demand absolute loyalty.As Americans, we should remember both our spiritual and national foundations. The Great Awakening preacher George Whitefield's words still ring true today: "The door of mercy is not yet shut. There does remain yet a sacrifice for sin, for all that will accept of the Lord Jesus Christ."What's keeping you from turning to Jesus Christ directly? As this episode concludes: there's nothing standing between you and Christ except yourself. No denomination, no human institution can claim to be the exclusive path to salvation when Scripture clearly teaches otherwise.Support the showThe American Soul Podcasthttps://www.buzzsprout.com/1791934/subscribe

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Matthew 9:27-34 - - Apr 13, 2025

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

EPISODE 1147 It's Tuesday, May 6 and Malachi VanderZwaag and Paula Vasquez discuss Matthew :1-17. For the full VP Bible Reading Plan, head to https://www.victorypoint.org/resources. For more on the context of today's passage check out the resources at https://bibleproject.com/explore/book-overviews. To find out more about VictoryPoint Church go to victorypoint.org.

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

Prached during Joyful Hour Sunday Service I Elder OLADIMEJI DAMILARE

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

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

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

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

Desperate situations require a step of faith Teacher - Tom Harrigan

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

No Doubt He Was Called Out, Matthew 9:9-13

Tuesday, 29 April 2025   And their eyes were opened. And Jesus sternly warned them, saying, “See that no one knows it.” Matthew 9:30   “And their eyes, they opened. And Jesus, He in-snorted at them, saying, ‘You see none knows'” (CG).   In the previous verse, Jesus told the blind men that according to their faith, their sight would be restored to them. Now, that is realized in the words, “And their eyes, they opened.”   The power of the Lord to give sight to the blind is realized. Regardless of what type of blindness they suffered, He went to the cause, identified it, and corrected it with merely the word that it should be done. This is something prophesied would come to pass concerning the ability of the coming Messiah. For example –   “Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped.” Isaiah 35:5   However, the state of blindness referred to by Isaiah may be interpreted as simply dulled spiritual senses. This is seen, for example, in Isaiah 42 –   “Hear, you deaf; And look, you blind, that you may see. 19 Who is blind but My servant, Or deaf as My messenger whom I send? Who is blind as he who is perfect, And blind as the Lord's servant? 20 Seeing many things, but you do not observe; Opening the ears, but he does not hear.” Isaiah 42:18-20   Because of this, the verses concerning giving sight to the blind could be taken as a metaphor. However, this is not what the people expected. They took them to be literal. This is why the two men called out to Jesus, calling Him the Son of David. They knew the Messiah would come from the line of David, and they knew that He would be able to restore sight to the blind. Jesus even reminded John that this was a messianic promise –   “And when John had heard in prison about the works of Christ, he sent two of his disciples 3 and said to Him, ‘Are You the Coming One, or do we look for another?' 4 Jesus answered and said to them, ‘Go and tell John the things which you hear and see: 5 The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them. 6 And blessed is he who is not offended because of Me.'” Matthew 11:2-6   Jesus' healing of these men clearly pointed to Him being the Messiah. They understood Him to be such, and their appeal to Him was not in vain. Once healed, Matthew next says, “And Jesus, He in-snorted at them, saying, ‘You see none knows.'”   Here is a new word, embrimaomai. It is derived from en, in, and brimaomai, to snort with anger. Thus, it is a word that mimics an animal like a horse or pig. If one makes a piggy grunt with the nose by inhaling while properly forming the nostrils (gnugnugnugnu), it gives the sense of the intent of the word. But its meaning is that it is accompanied by a sense of anger more than anything else.   When someone is passionate about what he has to say, this in-snorting sound can occur suddenly. Therefore, the word is used to express a strong admonition or warning, such as here. It can be a mark of scolding, such as in Mark 14:5. It can also be used as being moved in the spirit and even groaning, as in John 11:33 and 11:38.   Jesus' in-snorting here signifies His urgent desire for them not to reveal to others what occurred. Otherwise, there would be displeasure in Him for it. The exact reason for this isn't stated, but He had waited until they were inside before attending to them. This means He wanted the matter done privately. And yet, He did other such miracles openly. But those instances were later (Matthew 12:22).   Therefore, because this was a sign that the Messiah would accomplish, it seems that He did not want this openly divulged at this time. It is not until Chapter 16 that Peter declares Jesus to be the promised Christ of God.   Life application: Today, two thousand years after Jesus' miracle healing of these men, people in the world continue to struggle with blindness. Some are born blind, some develop blindness through age or sickness, and some receive trauma that causes blindness.   Think of all that had to go into Jesus' “simple” miracle of giving sight to these blind men. He had to know if they had trauma, what sort it was. If they had an infection, tumor, nutrient deficiency, or stroke, how did it affect the eye? Did the men have diabetes, or was it caused by macular degeneration or glaucoma?   To determine what causes blindness today and then treat it takes many specialists being involved in the process, expensive machinery, an understanding of many variables, etc. From there, some types of blindness can be corrected. Others have no hope of it being so.   And yet, with the spoken word and nothing more, Jesus was able to heal these two men. The power of God was evident in Him and working through Him to effect the miracle. And Jesus, unlike the prophets of Old, did not appeal to the Lord (Yehovah). He merely spoke the word under His own authority.   This reveals the nature of the Man. He is the Lord God. He is great and He is glorious. He is Jesus!   Lord God, how exciting it is to see Jesus for who He is. He isn't just a prophet in a long succession of prophets that came to reveal Your intent for His people. Rather, He is the fulfillment of all prophecy. He is the true and great Prophet. You have united with humanity in the Person of Jesus. Thank You for having so revealed Yourself to us. Amen.

Preached during Joyful Hour Sunday Service I Minister Sheperd Hilda Simon

Matthew 9

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

There is no sign that Matthew was searching for Jesus or intending to follow him. Therefore, Jesus called Matthew first, only then did Matthew choose to follow Him. No one chooses Christ; he chooses us. When Jesus said, 'Follow me,' his words carried the same divine power that healed the paralyzed man when Jesus told him, ‘Get up and walk.' Christ is the Author of salvation, and his Word is the means of salvation. For the Gospel is “the power of God for salvation” (Romans 1:16). And in Matthew's case, the call of Christ was an effectual call. He immediately got up and followed Jesus without hesitation or delay.

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

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

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

Today's reading is Matthew 9-11. . . . . Join us as we go through ⁠⁠Let's Read the Gospels: A Guided Journal⁠⁠ through the month of April! . . . . This month, we will be reading from the ⁠⁠New Living Translation. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ . . . . Your ratings and reviews help us spread the Gospel to new friends! If you love this podcast, ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠rate the podcast on Apple Podcasts and leave us a brief review⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠! You can do the same on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Spotify⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ and on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Google Podcasts⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ as well.

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

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

Matthew's Unlikely Candidacy, Matthew 9:9-13

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

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

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

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

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

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If you've been a follower of Jesus for a while, chances are that you've heard many of today's accounts before. Jesus cleanses the lepers, opens the ears of the deaf and the eyes of the blind, raises the dead, casts demons out of people, and then commissions His disciples to do the same. As you listen to today's reading, don't let familiarity keep you from contemplating how absolutely mind-boggling all of this would have been to those who witnessed it. Even the Pharisees couldn't deny what was happening, they could only question how. Such strong displays of power and wisdom can only be done by One who is the Son of God.Matthew 9 - 1:09 . Matthew 10 - 7:17 . Matthew 11 - 14:00 . Matthew 12 – 19:31 . Psalm 65 - 27:15 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Pridgen, Eric Williamson & the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

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

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

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

Matthew 9 - Pastor John Wilkerson - Sunday Evening, April 13, 2025 by First Baptist Church of Hammond

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

Sunday, 13 April 2025   Then the disciples of John came to Him, saying, “Why do we and the Pharisees fast often, but Your disciples do not fast?” Matthew 9:14   “Then, they come to Him, the disciples of John, saying, ‘Through what, we and the Pharisees, we fast much. And your disciples, they fast not?'” (CG).   In the previous verse, Jesus instructed the Pharisees to learn what it means when the Lord spoke through the prophet, saying, “I desire mercy and not sacrifice.” Next, it says, “Then, they come to Him, the disciples of John.”   This account is restated in Mark 2 and Luke 5. What seems at first contrary to the thought of Jesus being the coming Messiah is that John's disciples continued with him, despite John having proclaimed that Jesus is the Messiah, as in John 1.   It is true that two of them followed Jesus, including Andrew, Simon Peter's brother (John 1:35-42), but here it specifically noted that John continued to have disciples. And more, it next says that they were “saying, ‘Through what, we and the Pharisees, we fast much?'”   The expression “through what” is one that asks for an explanation concerning a matter. It is something like, “What is the basis for your actions today?” Also, their question isn't just that John's disciples and the Pharisees fasted as a habit, regardless of the day. Rather, Mark's gospel more specifically records, “The disciples of John and of the Pharisees were fasting” Mark 2:18.   In other words, it appears there was a set day or occasion that precipitated their fasting. Despite this, Jesus was in the house of these taxmen and sinners, reclining and eating. The question by John's disciples, as well as the Pharisees, as is seen in Mark 2, indicates that they would have expected everyone to fast on this particular day.   For example, it says in Zechariah 8 –   “Then the word of the Lord of hosts came to me, saying, 19 ‘Thus says the Lord of hosts: “The fast of the fourth month, The fast of the fifth, The fast of the seventh, And the fast of the tenth, Shall be joy and gladness and cheerful feasts For the house of Judah. Therefore love truth and peace.”'” Zechariah 8:18, 19   There were set days that people fasted, like those mentioned in Zechariah 8. The observant Jews would diligently follow these practices, even if they were not specifically designated in the Law of Moses. Understanding this, their question seems more relevant than it otherwise might.   They are not simply asking why Jesus doesn't arbitrarily fast but why He is not following the tradition of the people. And more, it wasn't only Jesus who may have some particular reason because He was proclaimed by John to be the Lamb of God, but they continue with the words, “And your disciples, they fast not?”   There was a reason for not fasting that extended beyond Jesus, even to His disciples. John's disciples, along with the Pharisees (as noted above) were truly interested in the reason for His departure from the set traditions that they meticulously followed.   Life application: In Acts 11, Peter explained to those who questioned him about going into the house of a Gentile that it was directed by God. In his words, he says –   “Then I remembered the word of the Lord, how He said, ‘John indeed baptized with water, but you shall be baptized with the Holy Spirit.' 17 If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?” Acts 11:16, 17   Likewise in Acts 19, it says –   “And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples 2 he said to them, ‘Did you receive the Holy Spirit when you believed?' So they said to him, ‘We have not so much as heard whether there is a Holy Spirit.' 3 And he said to them, ‘Into what then were you baptized?' So they said, ‘Into John's baptism.' 4 Then Paul said, ‘John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.'” Acts 19:1-4   The gospels and Acts are showing us the progression of learning that took place in the disciples and then in the early church as well as among the people of Israel. There is a problem, however, that persists to this day. People fail to make the distinction between law and grace. Reading the gospels and Acts and understanding the progression of thought in them is intended to help us understand the difference.   And yet, though these events are clearly laid out for us in Scripture, many people keep falling back on the law, customs, and traditions of Israel. None of those things are binding on people who have believed the gospel.   And yet, because of a partial or faulty understanding of what God in Christ has done, the insidious infection of law observance, in part or in whole, remains a teaching in the church.   How sad it is that we cannot accept grace without reinserting ourselves into the equation, meaning that we have not accepted grace at all! Henceforth, may we rest in what Jesus has done and in that alone.   Lord God, we are so grateful to You for the release from bondage that we possess because of Jesus. Sin no longer has mastery over us because we are no longer under law but under grace. Help us to live with this understanding, being ever grateful for Your goodness to us through the giving of Jesus. Amen.