BIBLE IN TEN

Matthew 9:25

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.

Matthew 9:24

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 9:23

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.

Matthew 9:22

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.
 

Matthew 9:21

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.
 

Matthew 9:20

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 nameThe Sun of Righteousness shall ariseWith 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.

Matthew 9:19

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.

Matthew 9:18

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.

Matthew 9:17

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.
 

Matthew 9:16

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 9:15

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.
 

Matthew 9:14

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 feastsFor 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.