BIBLE IN TEN

Matthew 8:10

Thursday, 6 March 2025
 
When Jesus heard it, He marveled, and said to those who followed, “Assuredly, I say to you, I have not found such great faith, not even in Israel! Matthew 8:10
 
“And Jesus, having heard, He wondered, and He said to those following, ‘Amen! I say to you, not in Israel I have found faith so vast as this’” (CG).
 
In the previous verse, the centurion explained to Jesus that he was a man under authority who directed those under him with merely a word. Now, the response from Jesus is given, beginning with, “And Jesus, having heard, He wondered.”
 
The Greek word thaumazó, to wonder or marvel, is used. The word wonder can mean either a sense of confused questioning, as in, “I wonder if he really meant it.” Or it can mean a state of almost shocked awe, as in marveling. The latter is used here. Jesus is stunned that someone had such deep insight into His abilities.
 
This centurion was able to rightly deduce merely by what he heard about Jesus what He was capable of. He could simply speak a word and what He proclaimed would come about. Everyone else had come to Him for healing. This man knew that wasn’t necessary.
 
Jesus could remain at whatever distance He was at and accomplish the healing. Because of this man’s discernment concerning this, and the level of trust it actually took to come to that point, it next says, “and He said to those following, ‘Amen!’”
 
The word amen is defined by HELPS Word Studies saying, “an ‘emphasis marker,’ introduces a statement of pivotal importance – i.e. that is essential in interpreting the over-all passage.”
 
As such, Jesus is calling attention to what He is about to say. If any lesson is to be learned from His interactions with this centurion, it is to be found in the following words, which are, “I say to you, not in Israel I have found faith so vast as this.”
 
Jesus introduces the word tosoutos. Again, HELPS Word Studies provides the meaning, “(from tosos, ‘so much’ and the demonstrative pronoun, hoútos, ‘this, that’) – properly, so much in this (that) case.”
 
Jesus has walked among the people of Israel for all of His earthly life. And yet, in all of His interactions with these people, chosen by God to usher in the Messiah, He found that the faith of a Gentile who had heard of the power of the God of Israel to work through His people was vaster than that of any of the covenant people. It is an astonishing statement that explains His wondering after the words of the centurion.
 
If faith is what pleases God, a tenant that is borne out in the rest of Scripture, then this man’s faith was exceptional indeed and his standing with God was in the sweet spot.
 
Life application: By faith, the centurion understood the nature of Jesus’ ability and power. It was something that extended beyond His humanity. Even if he didn’t know that Jesus is the God/Man, he knew that God’s hand was upon Him and what He spoke would come about according to the will of God.
 
Where are we going to put our faith? Some people walk up to stone or wood shaped by man and pray to it as if it has the ability to respond. Some will put their trust in the movement of the stars or the lines in a person’s palm to discern facts about the world around us or about the fate of a person.
 
Others believe that cards drawn out at random can tell us the future and what actions we should take in order to be prosperous, avoid troubles, or who to marry.
 
Some people have faith that in being martyred while killing others, they will receive eternal life. As you consider the religions and supposed divine expressions you come across, consider how they all have similar characteristics. Each requires the person to do something in order for their future to come about as is hoped.
 
However, the Bible teaches otherwise. It tells us that it is by faith alone, through the grace of God alone, that reconciliation with God and true life are attained. Those times when law is given seem to contradict this, but the Bible explains why the laws are given and how they are to teach us to come to Jesus in faith to be right with God. They were merely tools of instruction to show us that our works actually put up a barrier between God and man.
 
Have faith! Be pleasing to God by trusting that He is the all-powerful, all-capable, and sole source of everything that is necessary to return us safely back into His care –
 
“The eternal God is your refuge,And underneath are the everlasting arms.” Deuteronomy 33:27
 
Heavenly Father, thank You that we are saved by grace through faith. You have graciously extended Yourself to us, having done all that is necessary to reconcile us to You. By faith in that, we are brought near again. Thank You for this wonderful reconciliation. Praises to You, O God. Amen.
 

Matthew 8:9

Wednesday, 5 March 2025
 
For I also am a man under authority, having soldiers under me. And I say to this one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.” Matthew 8:9
 
“For I also, I am a man under authority, having under me soldiers. And I say to this, ‘You go,’ and he goes. And to another, ‘You come,’ and he comes. And to my slave, ‘You do this,’ and he does.” (CG).
 
In the previous verse, the centurion showed great humility before Jesus. He noted he was unworthy that the Lord would come under his roof, and rather implored Him to just speak a word and his servant would be healed. Next, he explains how he knew Jesus could do that, beginning with, “For I also, I am a man under authority.”
 
The KJV inexplicably leaves out the word kai, translated as “also.” It is found in all manuscripts. The centurion is placing himself in the same situation as Jesus. They are both men and they both have powers subject to them. Leaving out the word also destroys the comparison and sets the centurion apart from Jesus, distancing the entire discourse he is about to make from Jesus.
 
As for his words, the meaning is not that he is under someone else’s authority but that he is a man who possesses authority over others. Being a centurion, both were true, but his words refer to those under him. He led a contingent of one hundred men bearing arms. But he would also have servants under him as well.
 
Understanding this, he explains what his authority entailed, saying, “having under me soldiers.”
 
A soldier in the Roman army was led by those appointed over him and he was to comply without asking why. His superiors were given the absolute right to make decisions for him and he simply responded with obedience and compliance. He had no right to disobey unless his superior was in violation of Roman law.
 
This is how militaries are normally run. There is to be adherence to lawful orders without question or complaint. When this structure breaks down, the effectiveness of the unit and the army will be compromised. Therefore, the centurion continues with, “And I say to this, ‘You go,’ and he goes. And to another, ‘You come,’ and he comes.”
 
This is the life of an underling in the military. The word that is spoken is to be considered an order. In a word as just mentioned by the centurion, there is no occasion to say, “Why do I have to do that?” or “I will be there in twenty minutes because I am having dinner now.” Rather, immediate and absolute compliance is expected.
 
The reason for this is that when the time for engagement of an enemy comes, the soldier must be so thoroughly conditioned to obedience that he will not hesitate. Even in the face of death, his responsibility is to the one appointed above him. And this is because the one appointed above him went through the same process of growing through obedience that he is now going through.
 
Eventually, each higher level was to give the same obedience to those above them until the decision was left at the feet of the emperor, the final and supreme decider who represented the Roman Empire. Understanding this, the centurion continues with, “And to my slave, ‘You do this,’ and he does.”
 
Here is a new word, doulos, a slave or a bondservant. The word can be literal or figurative and the state can be voluntary or involuntary. This is different from the pais, servant, of verse 8:6. That generally signifies a child under training which emphasizes the ongoing development that is needed to attain the height of his destiny.
 
The doulos may very well be born as a slave, live as a slave, and die as a slave. He may have no destiny to attain. Rather, he was normally considered property and would often even be a part of the next generation’s inheritance.
 
Like the soldier, such a person had no right to question why. He had nothing on which he could base a complaint, and if he were to attempt to escape, he would be subject to intense discipline or even death. As such, their life was one of obedience without question.
 
Understanding the nature of these two categories, the reason he is saying these words to Jesus becomes evident. This centurion understood that Jesus held authority. His word was a command and its compliance to His word was absolute. If Jesus spoke a word of healing, it would come about as surely as the centurion’s soldier or slave would comply with his own directive word.
 
Life application: This Gentile had heard the word about Jesus, had understood that what he was told was a sign of authority, and had then equated this authority to his own. The miracles that had been told him made him understand that what he had heard meant that what Jesus could do signified power within the spoken word itself.
 
Therefore, he perceived Jesus was unlike any doctor or physician who had to wield his intelligence, physical stamina, skill with a knife, etc. Rather, the only effort required to accomplish His word was to utter it.
 
In other words, the centurion was demonstrating faith in Jesus’ power without even having seen it with his own eyes. He knew what he heard was true and he accepted that it was so.
 
Now, with the word about Jesus’ fulfillment of the law, death in fulfillment of it, and resurrection from the state of death, we have the chance to likewise participate, by faith, in what Jesus is doing. He is building a church in the presence of His Father. All God asks us to do is believe. Through faith, we are counted righteous before God.
 
This is the message of the Bible. God sent His Son on a mission. Jesus accomplished that mission, and now He offers us the chance to join Him in what He is doing. The way to participate is to believe that it is so. Believe and receive. Eternal life awaits!
 
“Let this mind be in you which was also in Christ Jesus, 6 who, being in the form of God, did not consider it robbery to be equal with God, 7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. 8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. 9 Therefore God also has highly exalted Him and given Him the name which is above every name, 10 that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, 11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Ephesians 2:5-11
 
Heavenly Father, You have made our reconciliation with You as simple as it gets. You just ask for faith that we accept the word, believing that You have done everything necessary to restore us to You through Christ our Lord. We believe and we receive! Thank You, O God, for Jesus. Amen.

Matthew 8:8

Tuesday, 4 March 2025
 
The centurion answered and said, “Lord, I am not worthy that You should come under my roof. But only speak a word, and my servant will be healed. Matthew 8:8
 
“And, the centurion, having answered, he said, ‘Lord, I am not adequate that You should enter under my roof. But only You say a word, and my servant, he will be cured’” (CG).
 
In the previous verse, Jesus told the centurion that having come, He would heal his servant. Next, in response to that, it says, “And, the centurion, having answered.” As was noted in a previous commentary, Luke does not have the centurion come to Jesus but only messengers.
 
One might then say there is a contradiction in the two. How could he have answered if he stayed home? The difference is not insurmountable. Rather, Luke’s narrative says –
 
“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 a word, and my servant will be healed.’” Luke 7:6, 7
 
If the elders, speaking on behalf of the centurion, implored Jesus to come, then upon His agreement to come, they would have sent a note back to the centurion telling him that Jesus was on His way. That is why it then says, “when He was already not far from the house.”
 
In other words, after agreeing, and after word had been sent, Jesus started toward the centurion’s house. However, when word came to him that Jesus was coming, he told the messenger to stop His arrival and simply give the command. Understanding that there is no contradiction, but that Matthew is focusing on different parts of the details, the narrative continues with, “he said, ‘Lord, I am not adequate that You should enter under my roof.’”
 
The word stegé, roof, is introduced. It will be seen again once in Mark and once in Luke. It is associated with the verb stegó, to bear up under, such as in endurance. One bears up under the strain of whatever he is enduring. Thus, it speaks of the roof or covering of a house.
 
This centurion did not see himself as fit to have Jesus even enter into his house, knowing he was unworthy of such an honor. He had heard of the great things Jesus had done and he perceived that He was a true man of God because only such a man could accomplish the things he had heard about. And so, to keep from bothering the Lord any further, he continues with, “But only You say a word, and my servant, he will be cured.”
 
Here is another new word, iaomai. It signifies to heal or cure. Because the word therapeuó was used in the previous verse and it was translated as “heal,” it is right to use a different word here, even if similar in meaning. That way, the reader will not miss the fact that different words are provided in the original Greek.
 
The centurion’s words are rather incredible. He had asked for healing for his servant. That alone speaks of a person who truly believes in another’s capabilities. Nobody would go to a doctor if he felt the doctor couldn’t help. It would be a pointless gesture. However, this man not only believed Jesus could heal the servant, but that He could cure him without even being in his presence. It demonstrates an amazing amount of faith.
 
Generally, a physician must look over the patient, run tests, and only then prescribe whatever cure he feels will be appropriate to the situation. This centurion knew that none of this was necessary. Jesus could see, diagnose, and heal all from a distance without ever actually being in the presence of the paralyzed servant.
 
Life application: The centurion felt his unworthiness before the Lord, understanding His greatness and capability to connect with the God of Israel in order to effect healing in his servant. His humility stands as a testimony to the man.
 
How different his attitude is to those in churches today who snap their fingers and claim healing over others, as if they have the full authority to direct Jesus to do what they wish. It is true that Hebrews 4:16 tells us that we can come boldly to the throne of grace, but this is not speaking of presumptuously. Rather, it is speaking of confidence that because of Jesus, we can “find grace to help in time of need.”
 
Grace is getting what one does not deserve. Claiming things implies that what is claimed is deserved. We may approach God boldly because of Jesus, but that doesn’t mean we don’t need to display humility before Him as we petition Him.
 
Consider carefully how people treat their relationship with the Lord. Think about the various approaches you see, and then emulate that which is good, holy, and humble. This is right in the eyes of the Lord.
 
O God, may we be people of humility as we come into Your presence. May we never display an attitude that is demeaning of Your glory. Rather, help us to remember that the universe does not revolve around us. We are the created while You are our Creator. Thank You that we may approach You because of Jesus, but may we do so with honor and respect as we do. Amen.

Matthew 8:7

Monday, 3 March 2025
 
And Jesus said to him, “I will come and heal him.” Matthew 8:7
 
“And Jesus, He says to him, ‘I, having come, I will heal him’” (CG).
 
In the previous verse, the centurion explained why he had come to Jesus, noting that his servant was paralyzed and in great torment. After hearing this, Matthew next records, “And Jesus, He says to him, ‘I, having come, I will heal him.’”
 
A couple of translations turn this into a question, “Jesus said to him, ‘Shall I come and heal him?’” (NIV). This does not appear to be the intent at all. Despite this, the Expositor’s NT says their rendering is ingenious.
 
Jesus, using an aorist participle (having come) affirms that when He comes, He will heal him. As such, the Pulpit Commentary rightly says, “The emphasis is not on the coming, but on the person who comes.”
 
A call was made from a non-Jew who was a part of the occupying power. It would seem like an out-of-place request, but it was made, and Jesus did not hesitate in responding to the need.
 
He also didn’t hesitate to note that He would attend to the servant accordingly. The word used therapeuó, has already been seen in Chapter 4. The meaning here is to heal, but the word itself signifies to attend to, coming from the word therapōn, an attendant.
 
Jesus had only heard about the man and had not even seen his condition to see if it was worse than anticipated. And yet, He confidently noted that He would handle the situation. It shows a total self-awareness of His capabilities and authority over the man’s condition.
 
Life application: Today, we still have the ability to request healing from the Lord. He is no farther than a prayer away. However, it may be His will to withhold healing for His own purposes.
 
There are people in Acts who were healed who had certainly been in the area of Jesus. One of them is someone who had to have been there when Jesus was in Jerusalem –
 
“Now Peter and John went up together to the temple at the hour of prayer, the ninth hour. 2 And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful.” Acts 3:1,2
 
According to Acts 4, the man was over forty years old. He was carried to this spot daily. It is difficult to imagine that he and Jesus were not in the same area together. And yet, Jesus didn’t heal him. Others in the area were healed later by the apostles as well.
 
By not healing them, Jesus left them so that others could have their ministry validated through the power of healing in His name. We have to live with our afflictions, understanding they may have a purpose we don’t see or understand.
 
At the same time, we can request the Lord to restore us. If it is His will, we can know that it is possible, having faith that it is so. All power in heaven and on earth is possessed by Him. So, we should not hold back at least asking for His hand of healing.
 
Lord God, how good You are to us. We thank You that we can know with certainty that we are saved and will someday be delivered from these mortal, corruptible bodies. And yet, even while in them, we can petition You for healing when they break down in one way or another. If You choose to heal, we will be healed. Thank You that we know that whatever happens, it is Your will that will come about. Amen.

Matthew 8:6

Sunday, 2 March 2025
 
saying, “Lord, my servant is lying at home paralyzed, dreadfully tormented.” Matthew 8:6
 
“And saying, ‘Lord, my servant, he has been cast in the house, paralyzed, tormenting terribly” (CG).
 
In the previous verse, Jesus entered Capernaum, at that time, Matthew records that a centurion came to him, pleading. Now, his reason for coming to the Lord is given, beginning with the words, “And saying, ‘Lord, my servant, he has been cast in the house.”
 
The word balló, to throw or cast, is used. It is a way of saying that a sickness took hold of him and cast him so that he is unable to stand against it. Further, it is a perfect participle, it was something that occurred at some point previously and continues until the present. The idea here is reflected in the words of Revelation 2 when referring to the false prophetess called Jezebel –
 
“And I gave her time to repent of her sexual immorality, and she did not repent. 22 Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds.” Revelation 2:21, 22
 
Understanding this, that which had cast the servant is next stated, he is “paralyzed, tormenting terribly.”
 
The word translated as tormenting basanizó signifies to torment or torture. In this case, it is a physical affliction which is a tormenting trial targeting his human physique. That is then supplemented by the word deinós, terribly. It is found only here and in Luke 11:53.
 
It gives the sense of being grievously or vehemently strong. The NKJV “dreadfully tormented” gets the thought across quite well. The centurion is looking for relief for one of his servants who is in agony and unable to recover.
 
He has turned to Jesus as a hope-filled opportunity, knowing that such an affliction would be beyond the ability of doctors to correct.
 
Life application: This is a fallen world where, as often as not, things don’t operate well. Sickness is a part of the human condition, and some have greater afflictions than others. In not knowing God personally through His word, people will use this fallen state to deny the existence of God, speak ill of Him (as if they are owed perfection), or claim that He is incompetent.
 
In John 9, we read these words –
 
“Now as Jesus passed by, He saw a man who was blind from birth. 2 And His disciples asked Him, saying, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’3 Jesus answered, ‘Neither this man nor his parents sinned, but that the works of God should be revealed in him. 4 I must work the works of Him who sent Me while it is day; the night is coming when no one can work. 5 As long as I am in the world, I am the light of the world.’” John 9:1-4
 
This person was born blind. That was simply his state. Whatever he thought about God and his condition, Jesus was able to cure him and reveal to the world what He is capable of doing.
 
It is not God who is incompetent or uncaring. The Bible tells us that God gave man idyllic perfection. However, he wanted something he was told he could not have. Even if God knew he would do this, it is not God’s fault that he did.
 
Humanity continues to suffer the consequences of that bad decision, but God did not leave it at that and say, “Well, this is how it will be henceforth.” Rather, He promised He would deal with the issue. The Bible shows us how He has been doing so and it even tells us what it will be like when everything we messed up is finally corrected.
 
Instead of blaming God for our trials, and instead of thinking God is uncaring about the difficulties and sadnesses in our lives, we have a responsibility to fix our eyes on Jesus, the One who has come to restore all things.
 
Do we want to live our lives in a miserable state, seeking our own happiness in order to use up our time as best we can? Or do we want to live in the joy of the Lord, thanking Him for what we have and what is to come?
 
The difference in one’s attitude will reflect where his priorities are. The more you can mentally overcome the trials you are faced with, the greater the testimony you will be to those around you who need the same confidence that you display.
 
Jesus healed the blind. Jesus promised to bring us into His light and goodness for all eternity. If we believe the first, we should also believe the latter. And if we do, why allow the trials of this life to hold us down?
 
We are so grateful to You, O God for the knowledge that this present world is not all You have in store for us. Rather, we have a heavenly hope of life that is truly life. Help us to focus on that and to be reassured always in the promises You have made. Amen.

Matthew 8:5

Saturday, 1 March 2025
 
Now when Jesus had entered Capernaum, a centurion came to Him, pleading with Him, Matthew 8:5
 
“And Jesus, having entered into Capernaum, a centurion, he came to Him, invoking Him” (CG).
 
In the previous verse, Jesus, having cleansed the leper, instructed him to go directly to the priest and offer the gift commanded by Moses. Now, the narrative changes direction, saying, “And Jesus, having entered into Capernaum.”
 
It should be noted that some manuscripts omit the name of Jesus. For example –
 
“When He entered Capernaum, a centurion came to Him, pleading with Him.” Holman
 
If the inclusion of the name is not original, someone may have inserted it to clarify that it was Jesus, not the leper who entered Capernaum. That seems a bit obvious, however. If the name is original and now missing in those manuscripts, it may be a copyist’s error that came about for one reason or another.
 
Either way, the surrounding context leaves no doubt about who the verse is referring to. Jesus had come down from the mount, met a leper on the way to where He was going, and then continued on to His destination, which was Capernaum. Once inside the city, it next says, “a centurion, he came to Him, invoking Him.”
 
The hekatontarchos, centurion, is introduced here. The word is derived from hekatón, a hundred, and archó, to rule or reign. Thus, he is a Roman soldier who rules over a cohort of one hundred men.
 
It is highly unusual that a man with such authority would actively seek out a Jew, much less plead with him over a matter. In such a position, it would be expected that he might send one of his underlings to Jesus and direct him to do whatever it is he has on his mind. But the man’s approach is an exception.
 
If it is the same account being referred to, which seems likely, the same narrative in Luke 7 gives a bit more background, saying –
 
“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 7:3-5
 
However, no discrepancy between the two should be considered. By sending elders of the Jews instead of one of his underlings, he is making a personal appeal through the elders rather than an authoritative demand through a soldier. The reason for sending the elders is more fully explained in Luke as well.
 
For now, this man has made a personal appeal to Jesus, invoking Him to come for a personal reason. As for translating the word parakaleó as invoke here, the reason is that one of its meanings is to call earnestly for. But there is associated with it the sense of a capability of the one being invoked that is beyond that of the one invoking.
 
For example, one might invoke a spirit, god, lawful edict, etc. This centurion is making a particular appeal to Jesus as an authoritative figure, able to do something that is beyond himself or those whom he is sending. As these are elders, it shows an immense trust in Jesus that extends beyond what one would normally expect of another, including leadership figures in Israel.
 
Life application: The words of Matthew in this account are already setting the stage for what is to become a normal theme from this point on. It is something that was seen, however, early in Matthew when Magi came to the land of Israel to worship the Child.
 
The Gentiles are taking on a position within the narrative that is contrasted to that of the Jews. This might seem out of place, but it is precisely what was prophesied by the Lord through Isaiah –
 
“And in that day there shall be a Root of Jesse,Who shall stand as a banner to the people;For the Gentiles shall seek Him,And His resting place shall be glorious.” Isaiah 11:10
 
As the story of the interaction between Jesus and this centurion continues, ask yourself why the Lord included this account in His word. Then consider the world around you and how it continues to be relevant today. As you read through the book of Acts, consider what it is saying from this same perspective.
 
What is God looking for? The answer is faith. Pay attention to this key point. Both testaments of Scripture ultimately reveal this truth.
 
Lord God, may we be people of faith who live faithfully in Your presence. Give us the willpower and focus to not get distracted by our own supposed goodness or our own good deeds. Rather, may we understand that who we are, what we have, and what we can offer are all given by You and belong to You. May we align our lives to show that we believe this is true. Amen.

Matthew 8:4

Friday, 28 February 2025
 
And Jesus said to him, “See that you tell no one; but go your way, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them.” Matthew 8:4
 
“And Jesus, He says to him, ‘You see you tell none, but you go, you show yourself to the priest, and you present the gift that Moses, he commanded, for a testimony to them’” (CG).
 
In the previous verse, Jesus reached out His hand and willingly touched the leper. In this act, the leper was immediately cleansed. Next, it says, “And Jesus, He says to him, ‘You see you tell none.”
 
The reason for this injunction is debated. The Pulpit Commentary refers to several different views to consider –
 
(1) to save the man from temptation to self-importance; or
 
(2) to prevent any rumour of the miracle coming to the ears of the recognized authorities, and thus prejudicing them in their verdict upon his case; or, and more probably,
 
(3) for the Lord's sake, for this seems to be the reason for the command in all the other occasions when it is given (Matthew 9:30; Matthew 12:16; Matthew 17:9; Mark 5:43; Mark 7:36; Mark 8:26; cf. Mark 1:34; Mark 3:12). The Lord did not desire to be thronged with multitudes who came only to see his miracles; he would work in quiet (cf. the quotation from Isaiah in Matthew 12:18-21).
 
Although the Pulpit Commentary’s third point receives their note of it being the likely explanation, it actually seems unlikely. The reason for this is what it just said as the chapter opened –
 
“When He had come down from the mountain, great multitudes followed Him. 2 And behold, a leper came and worshiped Him, saying, ‘Lord, if You are willing, You can make me clean.’” Matthew 8:1, 2
 
The note that “great multitudes followed Him” is a part of the surrounding context and was stated purposefully. His miracle was, in fact, viewed by many people. This is attested to again in Matthew 8:10 where it notes that Jesus spoke to those who followed, implying the crowd was still there.
 
So why would Jesus instruct this man to tell no one then? The answer is found in the rest of the verse, beginning with, “but you go, you show yourself to the priest.”
 
This is the first mention of the hiereus, priest, in the New Testament. The word is derived from hierós, meaning sacred, holy, set apart, etc. This is a person set apart, belonging to the temple, thus, a priest. Jesus told the man to go to the priest because, as is recorded in Leviticus 14, it says –
 
“Then the Lord spoke to Moses, saying, 2 ‘This shall be the law of the leper for the day of his cleansing: He shall be brought to the priest.’” Leviticus 14:1, 2
 
From there, the ritual required for the cleansed leper is recorded all the way through Leviticus 14:32. The reason why Jesus instructed the man to tell no one is that if he ran home and started telling his family and friends he was back, cleansed from his uncleanness, he would be in violation of the law.
 
First and foremost, his responsibility was to receive the rites of the law. As it says in Leviticus 14:20, “So the priest shall make atonement for him, and he shall be clean.” The validation of his cleansing was necessary for him to be deemed clean. If he was at home celebrating without this validation, then there would be a person not yet deemed clean among the people.
 
Jesus purposefully spoke to the man in this way in front of the thronging crowd to show that the man was instructed to be fully obedient to the Law of Moses. Thus, Jesus was not promoting disobedience but full obedience. That continues to be seen with the next words, “and you present the gift that Moses, he commanded, for a testimony to them.”
 
Here is another new word, marturion, a witness or testimony. It speaks of something evidential. It is where our modern word martyr is derived from. A martyr’s life is something evidential concerning the witness he bears.
 
As for the gift Moses commanded, that is what is recorded in Leviticus 14 as noted above. It was a requirement set forth in the law. To not offer this would be a violation of the law.
 
Life application: The proverb says –
 
“The first one to plead his cause seems right,Until his neighbor comes and examines him.” Proverb 18:17
 
Several views concerning Jesus’ words about telling no one were presented above. Any of them might seem correct when someone presents his case concerning the meaning. You might say, “Yeah, that makes sense.” But then someone else will say, “No, the reason must be this...” From there you might say, “Yeah, that makes more sense.”
 
When someone adds in their thoughts with the word probably attached to them, then you might say, “Well, he is an authority, and he has checked out the possibilities. Therefore, he is probably right. That makes the most sense of all.” However, words like probably are subjective and need to still be considered carefully.
 
By checking the context, it is seen that their “probably” is completely incorrect. Many people saw and heard. They would have gone and told what they saw. Jesus was purposefully doing what He was doing in front of many so that they would bear witness that He was doing everything in accord with the law.
 
Be sure to not get caught up in the first opinion you read. Check many views, reread the passage along with the surrounding context, and then come to your conclusion. You may find what seemed right at first is actually incorrect.
 
Lord God, help us to carefully consider Your word as we read it. May we not be sent down wrong paths of understanding, but give us the wisdom to check what we are told and to verify if it is right. Help us to be responsible in our understanding of Your word through right doctrine. Amen.

Matthew 8:3

Thursday, 27 February 2025
 
Then Jesus put out His hand and touched him, saying, “I am willing; be cleansed.” Immediately his leprosy was cleansed. Matthew 8:3
 
“And having outstretched the hand, Jesus – He touched him, saying, ‘I desire. You be cleansed.’ And immediately his leprosy, it was cleansed” (CG).
 
In the previous verse, Jesus was approached by a leper who prostrated himself before Him and noted that the Lord could cleanse him if He desired. Now, in response to that, it next says, “And having outstretched the hand.”
 
There is a new word, ekteinó, to stretch out. It is found only in the gospels and Acts. It is derived from ek, out of or from, and teinó, to stretch. Thus, it signifies to outstretch, extend, or even cast out as in the casting out of anchors on a ship. In putting His hand forward, it is an indication that He was unafraid of catching the leprosy from the man. And so, it next says, “Jesus – He touched him.”
 
Here is another new word, haptomai. The meaning behind the word is to attach oneself, but the context gives the broader sense of what is being conveyed. HELPS Word Studies says, “(‘to modify or change by touching’) – properly, ‘touching that influences’ (modifies); touching someone (something) in a way that alters (changes, modifies) them, i.e. ‘impact-touching.’”
 
Jesus’ response through outstretching His hand and touching him is to effect a change in the leper in some manner. Along with His touching him, He was “saying, ‘I desire. You be cleansed.’”
 
Although the instructions for dealing with leprosy in Leviticus 13 do not explicitly say a person is made unclean by touching a leper, it can be inferred from elsewhere, such as –
 
“Or if a person touches any unclean thing, whether it is the carcass of an unclean beast, or the carcass of unclean livestock, or the carcass of unclean creeping things, and he is unaware of it, he also shall be unclean and guilty.” Leviticus 5:2
 
Leprosy caused a state of uncleanness. That is explicit in Leviticus 13:3 and elsewhere. Therefore, verses such as Leviticus 5:2, along with many others in Leviticus, reveal that in touching something or someone unclean, the uncleanness transfers to the individual. Depending on the situation, it required a minimum of washing oneself and being in a state of uncleanliness until evening.
 
Despite this, Jesus touched the man. With that done, and with a note that He was willing to cleanse him, it next says, “And immediately his leprosy, it was cleansed.”
 
The change was instantaneous, having gone from one state to the next. As the man is clean, how could Jesus be accused of being unclean? Did a state of uncleanliness transfer to Him, or did a state of cleanliness exist that overshadowed the man’s state of uncleanliness?
 
The debate among the crowd, especially among the scribes and Pharisees probably went on and on. But the fact is that the man was cleansed. As this was so, how could they prove a state of uncleanliness in Jesus? Indeed, they could not. The man was standing there without leprosy.
 
Life application: Human beings are born in a state of uncleanliness. This is due to being born with a state of inherited sin. No human is acceptable to God in this state. This is a truth fully and explicitly stated in Scripture. And yet, in coming to Christ, that state is changed.
 
The wages of sin is death. However, eternal life is promised to those who believe in Jesus and His completed work. If this is so, then there can no longer be sin associated with that person. This is also explicit in Scripture –
 
“Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, 19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.” 2 Corinthians 5:18, 19
 
Not only are past sins forgiven, but the person – because he is in Christ and no longer under law – no longer has sin imputed to him. The problem is law. It is the problem that must be worked through in order to no longer be imputed sin.
 
Jesus fulfilled the law. His fulfillment of the law is credited to anyone who believes in Him. As this is so, law is annulled in that person. Without law, sin is no longer imputed. Jesus is demonstrating this to Israel, teaching them a truth that they completely missed.
 
If God never said, “A person with leprosy is unclean,” then there would be no imputation of uncleanliness in another person who touched him. But by giving the law, uncleanliness is transferred. The Bible uses tangible states of being to convey to us spiritual truths. There is nothing in the Christian faith today that says a person is unclean if he touches something forbidden by the law.
 
So why on earth do people keep going back and putting themselves under the law? We must consider what Christ has done, accept it as fully capable of bringing us near to God, and then rest in His completion of everything necessary to accomplish that. Trust in this! It is what God expects of you.
 
Glorious God, thank You for cleansing us from all of our impurity through the precious blood of Christ. We praise You for what You have done. Hallelujah and amen.
 

Matthew 8:2

Wednesday, 26 February 2025
 
And behold, a leper came and worshiped Him, saying, “Lord, if You are willing, You can make me clean.” Matthew 8:2
 
“And behold! A leper having come, he worshipped Him, saying, ‘Lord, if you desire, you can cleanse me.’” (CG).
 
In the previous verse, Jesus came down from the mountain with great multitudes following him. Now, it says, “And behold! A leper.”
 
It is a new word, lepros, a leper. It is derived from the same root as lepra, leprosy. That root is lepis, a scale, such as that seen in Acts 9:18. In turn, that comes from lepó, to peel. From this, one can see that the affliction is a scaly, peeling disease.
 
A person with such an affliction was unclean according to the law. The requirements for such diseases are meticulously recorded in Leviticus 13. Of anyone with such an affliction, the law said –
 
“Now the leper on whom the sore is, his clothes shall be torn and his head bare; and he shall cover his mustache, and cry, ‘Unclean! Unclean!’ 46 He shall be unclean. All the days he has the sore he shall be unclean. He is unclean, and he shall dwell alone; his dwelling shall be outside the camp.” Leviticus 13:45, 46
 
Such a person, therefore, would be an outcast. There was to be no physical contact with him due to his state of uncleanness. However, this person, hearing about Jesus – probably from the crowds talking and considering Him the Messiah – believed he could be healed by Him. Therefore, it next says, “having come, he worshipped Him.”
 
The word proskuneó is the same as that used when the Magi came to worship the Child in Matthew 2 and when the Traducer asked for worship in Matthew 4. It is variously translated as worship, bowed down, prostrated, etc.
 
Such a gesture does not mean the man thought Jesus was God. It would be the same as coming before a high-ranking Roman authority, a king, etc. Each instance demands its own interpretation and the viewpoints on such things will vary based on the context, presuppositions, etc.
 
In some instances later, it is obvious that Jesus is being worshipped with the same reverence as God. In this one, however, that fact was yet unknown to the people. But if He was thought to be the Messiah, He would be God’s promised representative.
 
If one were to understand the implication of the prophetic words, they would be able to deduce that this coming One was the God/Man, but there is no indication the people understood this –
 
“‘Behold Me – Sending My messenger,And turned way to My facesAnd instantly comes unto His temple,The Lord, whom you seek,And Messenger the covenant,Whom you – delighted.Behold! Coming!’Said Yehovah Sabaoth.” Malachi 3:1 (CG)
 
Regardless of the act, bowing for honor or worshiping as the Lord, the leper was “saying, ‘Lord, if you desire, you can cleanse me.’”
 
The word translated as “Lord,” likewise has a variety of meanings based on the context. It can mean a superior of any kind or even a person who is greatly respected. It can also be applied to the Lord God. Again, regardless of what this person thought about Jesus’ nature, he was convinced that He could perform this cleansing.
 
The word is katharizó, to cleanse or purify. The man was unclean according to the law. His concern was to be cleansed. The cleansing, however, implies healing. One cannot be clean under the law unless he is healed of this type of affliction. The main concern here, however, is cleansing.
 
Depending on one’s state, he could be healed and yet still unclean for some other reason. What this person wants is to be fully cleansed. Thus, he would be healed and also acceptable to return to enjoy living among the people in that state.
 
This is the first direct account of the healing of an individual by Jesus. In Matthew 4, it did say –
 
“And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people. 24 Then His fame went throughout all Syria; and they brought to Him all sick people who were afflicted with various diseases and torments, and those who were demon-possessed, epileptics, and paralytics; and He healed them.” Matthew 4:23, 24
 
This person had probably heard of the healings previously conducted along with the words of the crowd as He passed through this city. In hearing these things, he had the faith to know he too could be cleansed by Jesus.
 
Life application: The healings recorded in the gospels and Acts are there for the reason of proving Jesus is the Messiah. They are recorded at times as an indication of individual faith by those who were healed. They were recorded at times to demonstrate a lack of faith by those who should have possessed it, such as in Matthew 17:14-21.
 
The purpose of these events has been met. Israel was given sufficient evidence that Jesus was the Messiah. Likewise, the authority of Jesus among the apostles and the early church stood as a witness to Israel that God’s favor had moved from Israel to the church.
 
Because those purposes have been met, there is no longer a need for miracle healing. Making claims on healing, as is so common in the church, demonstrates a misunderstanding of the purpose of Scripture and it demonstrates an arrogance in the one claiming such healing because the Bible does not align with the claims.
 
At times, for example, Paul was able to simply heal at a command. However, he prayed for the healing of others many times. Sometimes, Paul was unable to heal others, and the person’s affliction remained. This was true of Trophimus (2 Timothy 4:20) and Timothy (1 Timothy 5:23), among others.
 
The Bible does not provide the authority for the church today to claim healing. We are to pray for healing and allow the Lord to determine if it will happen or not. Anything beyond that is presumptuous and inappropriate.
 
Lord God, we are to live by faith. May our prayers for the healing of others be faithfully presented to You. May we never arrogantly demand from You, remembering that we may have afflictions that suit Your purposes. Lord, with the strength to praise You, even in times of affliction, may we be content. Amen.
 

Matthew 8:1

Tuesday, 25 February 2025
 
When He had come down from the mountain, great multitudes followed Him. Matthew 8:1
 
“And He having come down from the mountain, great crowds – they followed Him” (CG).
 
The previous verse ended Chapter 7. Chapter 8 closes out the event we call the Sermon on the Mount beginning with the words, “And He having come down from the mountain.”
 
The reason for going up the mountain to preach is not stated. All it said as Chapter 5 opened was, “And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him” (Matthew 5:1). It could be that because of the multitudes, He expected more room to preach and still be seen and heard. A level area might be more difficult to speak to so many.
 
In the spot believed to be where the sermon was conducted, today known as the Mount of Beatitudes, the acoustics are said to be well suited to such a discourse. It could also be that teaching in such an area was to give the sense of exaltation of His words. Moses received the law from an elevation on Mount Sinai.
 
When receiving the law, Moses was alone on the mount. On the other hand, while Jesus spoke, He was surrounded by people. In fact, at the giving of the Law of Moses, it said –
 
“You shall set bounds for the people all around, saying, ‘Take heed to yourselves that you do not go up to the mountain or touch its base. Whoever touches the mountain shall surely be put to death. 13 Not a hand shall touch him, but he shall surely be stoned or shot with an arrow; whether man or beast, he shall not live.’ When the trumpet sounds long, they shall come near the mountain.” Exodus 19:12, 13
 
The first account, at the giving of the law, shows the inaccessibility of man to God through the law. On the other hand, the latter account of the Sermon on the Mount demonstrates access to God through Christ’s fulfillment of the law just as He noted He would do in Matthew 5:17.
 
Nothing done by Jesus is without significance, including going up the mountain to speak His words to the disciples and the others who gathered.
 
Understanding this, it next says that “great crowds – they followed Him.” These would certainly include all those descending after the instruction He provided. But it probably would have included many more who heard that His words were astonishing and that He was probably the Messiah. Hence, there would be a great throng following Him.
 
This would then provide a chance for many to witness the events that will next be revealed by Matthew as His narrative continues.
 
Life application: As you read the unfolding events recorded in the gospels, think about why the surrounding words are included in the movements Jesus makes. Why did He go up on a mountain to speak? Why did He immediately come down from the mountain when He was finished? Why will He go to Capernaum instead of another nearby town?
 
Each thing is there for a reason as Jesus’ life and actions form walking parables of what God wants us to see and consider. Just as the land of Israel – its geography, layout, and location in relation to other countries and people groups – is used to teach us spiritual truths, so is the life of Jesus as He interacts with the people in the land.
 
God’s word is precise and filled with details that have importance. Remember this and consider the surrounding events in relation to the rest of Scripture. Hints of the very process of man’s redemption in relation to the dispensations of time are being provided. They will be revealed to those who consider them and align them with the rest of what is recorded in the word.
 
Lord God, what a precious and wonderful word You have given to us. Thank You for the intricate details that are being used to teach us truths about Jesus and His work in relation to the rest of Scripture. Thank You! Thank You, O God for revealing Your heart to us through the revealing of Jesus. Amen.

Matthew 7:29

Monday, 24 February 2025
 
for He taught them as one having authority, and not as the scribes. Matthew 7:29
 
“For He was teaching them as having authority, and not as the scribes” (CG).
 
In the previous verse, it noted that the people were astonished at Jesus’ teaching. Next, it explains why it was so, saying, “For He was teaching them as having authority.”
 
Of the coming Messiah, Isaiah prophesied –
 
“Who has believed our report?And to whom has the arm of the Lord been revealed?For He shall grow up before Him as a tender plant,And as a root out of dry ground.He has no form or comeliness;And when we see Him,There is no beauty that we should desire Him.” Isaiah 53:1, 2
 
Jesus didn’t come with great looks. We have no idea what His oratory skills were like, meaning the eloquence of the delivery of His messages. However, the content of what He said stunned those who listened to Him. They were outstruck as they considered His words.
 
Matthew says He was as having “authority.” The word is new, eksousía, coming from ek, “out or from,” and which intensifies eimí, “to be, being as a right or privilege” HELPS Word Studies says of this word, “authority, conferred power; delegated empowerment (‘authorization’), operating in a designated jurisdiction.”
 
It was the empowered nature of His words, stating them as if authoritative. Taking the roots of the word eksousía, one can see the intent. His words were “out-being.” The authority, the “out-being” He possessed, was transferred to the content of His words. This then is set in contrast to the next words, “and not as the scribes.”
 
The scribes may have been handsome, rich, very eloquent, etc., but their words lacked the “out-being” necessary to convince the people of what they taught. They treated the Mosaic code as a means to an end. Jesus has not done that. He has spoken of the end of the code, noting that it was authoritative and applicable until He fulfilled it (Matthew 5:17, 18).
 
He then explained the true weight of the law, meaning how God viewed it in relation to His people. From there, He continued to explain things in a manner that no person had ever done so before, revealing things that were expected of the people that they had never considered as such. The scribes did not, nor could they.
 
They had placed their hopes in Moses and forgotten that Moses prophesied of another who would come. John 5 notes this several times. Thus, Jesus set Himself apart from the other teachers. Not only did He speak with authority, but He did so claiming that He was the authority that Moses pointed to.
 
Life application: Churches around the world look for pastors with charisma. They seek out people with exceptional oratory skills as well. They will have big bands with long musical shows each Sunday.
 
Christian TV is filled with this kind of stuff. And yet, those who know the Bible well enough can tell that what is presented is lipstick on a pig. Having excellent elocution doesn’t mean the content is proper or authoritative. But, because of such oration, people who are uninformed will believe it and follow them.
 
Praising God through music is something the Bible not only condones but promotes. However, it is to be based on alignment with Scripture, not emotion with Jesus tossed in as a bonus. We all need to be careful to not get caught up in what is unimportant in our church-seeking lives.
 
Rather, we should be looking for adherence to the word and a proper exposition of it before all else. But we cannot do this if we don’t know the word. Read your Bible.
 
Lord God, help us to be responsible about knowing Your word. May we diligently make it a priority every day of our lives. Help us to not get caught up in sensationalism or hype, but to be careful, contemplative, cautious, and conservative in our approach to Your precious word. Amen.

Matthew 7:28

Sunday, 23 February 2025
 
And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, Matthew 7:28
 
“And it was when Jesus, He had completed the words, these, the crowds – they were outstruck at His teaching” (CG).
 
In the previous verse, Jesus finished His words about the houses built on the rock or on sand. That finished His speaking and the words now are given to show the people’s reaction. They begin with, “And it was when Jesus, He had completed the words, these.”
 
It is a summary statement that covers everything from Matthew 5:1 –
 
“And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him. 2 Then He opened His mouth and taught them, saying...”
 
From that point, Jesus methodically worked through a vast number of subjects and points on theology, finishing up with Matthew 7:27. The content of His words surpasses the thoughts of the greatest theologians to have ever lived, and people are still learning new insights from them two thousand years later.
 
Because of the volume of information He presented, surely without any prepared notes, overhead projectors, or video displays, the minds of those who heard would have been packed full. Because of this, it next says, “the crowds – they were outstruck at His teaching.”
 
Notice the difference between the opening and closing thoughts of the sermon –
 
5:2 - ...and when He was seated His disciples came to Him. 2 Then He opened His mouth and taught them, saying
7:28 - ...the crowds – they were outstruck at His teaching.
 
Jesus taught the disciples. However, others joined the instruction who listened intently. These would be those mentioned at the end of Matthew 4 –
 
“Great multitudes followed Him—from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan.” Matthew 4:25
 
Wherever Jesus went, crowds thronged Him. This crowd, however, didn’t just get physical healing as noted in Matthew 4. They got doctrine never before heard. It must have been an incredible thing for them. Because of this instruction, Matthew uses the word ekpléssó, outstruck.
 
The word is derived from ek (out, from) and pléssó, to pound, strike, smite, etc. A comparable English word, here given a new context and meaning, would be “outstruck.” The people were completely floored by what they heard.
 
Life application: The Sermon on the Mount is complete. It is a teaching that has provided people with a lot of hope and inspiration over the millennia. However, it is a teaching that also has brought a lot of misunderstanding and confusion to those who follow Jesus. The reason for this can be summed up with one word, context.
 
The context of Jesus’ words is instruction to Israel while under the law. Although there are precepts found in the teaching that convey eternal truths that everyone should apply to their lives, the overall tenor of His words is given to Israel. They were spoken prior to the completion of His ministry, and a great deal of what He said is now set aside.
 
This is explained in the book of Hebrews with verses like the following, each of which is referring to the Law of Moses:
 
“For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, 19 for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19
 
“In that He says, ‘A new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.” Hebrews 8:13
 
“Previously saying, ‘Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them’ (which are offered according to the law), 9 then He said, ‘Behold, I have come to do Your will, O God.’ He takes away the first that He may establish the second.” Hebrews 10:8, 9
 
These verses concerning the end of the law are confirmed by Paul quite a few times in his epistles as well.
 
Remember this context and then as you read through the Sermon on the Mount in the future, be sure to apply it to what you read. In so doing, you will avoid a great deal of theological error and even contradiction in your understanding of Scripture.
 
Lord God, thank You for Your precious word that conveys life and hope to Your people through its contents. In it, we find Jesus. And in Jesus, we find Your love for the people of the world. Thank You for tending to Your people as You have done. Amen.