BIBLE IN TEN

Matthew 13:43

Sunday, 19 October 2025
 
Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear! Matthew 13:43
 
“Then the righteous, they will irradiate as the sun in the kingdom of their Father. The ‘having ears,’ let him hear!” (CG).
 
In the previous verse, Jesus referred to those who will be chucked into the furnace of fire, noting that there will be lamentation and the gnash of the teeth. Now, in contrast to them, He next says, “Then the righteous, they will irradiate.”
 
It is a word found only here in Scripture, eklampó. It is derived from ek, out of or from, and lampó, to give light or shine (as in a lamp). Thus, it signifies to shine out of. A comparable English word would be irradiate, a word signifying to shine out of or emit rays. One can think of the sun shining out between the clouds as they pass. The words reflect what was promised to Daniel concerning this same time –
 
“And many of those who sleep in the dust of the earth shall awake,Some to everlasting life,Some to shame and everlasting contempt.3 Those who are wise shall shineLike the brightness of the firmament,And those who turn many to righteousnessLike the stars forever and ever.” Daniel 12:2, 3
 
But more, it reflects the description of Jesus at His transfiguration –
 
“Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; 2 and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light. 3 And behold, Moses and Elijah appeared to them, talking with Him.” Matthew 17:1-3
 
Those comparisons are confirmed in the next words, “as the sun in the kingdom of their Father.”
 
One can see that righteousness equates to light and life, while unrighteousness has a completely negative effect on humans. Therefore, Jesus provides a closing admonition, saying, “The ‘having ears,’ let him hear!”
 
Those who were in attendance, and all who hear the words since, are to pay heed to what He says. Even if there are events that will differently affect those in the church and those after the tribulation, the effects of righteousness remain unchanged. The key to righteousness, however, is not from law observance or any other sort of personal merit. It comes through faith in Jesus –
 
“Jesus answered and said, ‘This voice did not come because of Me, but for your sake. 31 Now is the judgment of this world; now the ruler of this world will be cast out. 32 And I, if I am lifted up from the earth, will draw all peoples to Myself.’ 33 This He said, signifying by what death He would die.34 The people answered Him, ‘We have heard from the law that the Christ remains forever; and how can You say, ‘The Son of Man must be lifted up’? Who is this Son of Man?’35 Then Jesus said to them, ‘A little while longer the light is with you. Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going. 36 While you have the light, believe in the light, that you may become sons of light.’ These things Jesus spoke, and departed, and was hidden from them.” John 12:30-36
 
Life application: In John 12, Jesus noted that when He is lifted up, He will draw all to Himself. This means that His salvation is provided to all with no restrictions on the type of person, such as gender, race, culture, previous history of sin, etc. It does not mean that all people will be granted it, however.
 
One must accept Jesus’ work by faith, believing that God did what His word states. Without faith in the Son, the person who was drawn will not be granted His righteousness. Be sure to tell all about Him. That is the first step in the process.
 
One cannot be drawn to what he is unaware of. Once the word is heard, the choice must be made. Be sure to understand this process and not assume that God draws people independently of their free will. The idea is preposterous and has no basis in Scripture.
 
Likewise, the idea of universal salvation has no basis in Scripture. People must believe after hearing the word. There is no other way to be deemed righteous before God.
 
Lord God, thank You that You have made the gospel available to the people of the world. It is we who turned our backs on You, and yet, You made the first move to reconcile us to Yourself. What You offer is a gift that simply needs to be received. May we be wise and receive what You offer in the giving of Jesus. Amen.

Matthew 13:42

Saturday, 18 October 2025
 
and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Matthew 13:42
 
“And they will cast them into the furnace of the fire. There it will be the lamentation and the gnash of the teeth” (CG).
 
In the previous verse, Jesus noted that at the end of the age, the Son of Man will send out His messengers to gather all who offend or practice lawlessness. Their fate will not be a happy one. This is seen in His next words, saying, “And they will cast them into the furnace of the fire.”
 
The kaminos, furnace, is introduced here. It is derived from kaió, to burn or to light (as in a lamp). Thus, it speaks of setting on fire. This then consumes what is lit. The kaminos is a place where this occurs.
 
Furnaces are places of immense heat, but they are also shut when ignited, making them inescapable, except through where the fumes and venting of heat take place. The idea then is that of total destruction with no chance of escape. As people are being referred to, this speaks of a place of divine judgment. This coming judgment was referred to in Malachi –
 
“‘For behold, the day is coming,Burning like an oven,And all the proud, yes, all who do wickedly will be stubble.And the day which is coming shall burn them up,’Says the Lord of hosts,‘That will leave them neither root nor branch.2 But to you who fear My nameThe Sun of Righteousness shall ariseWith healing in His wings;And you shall go outAnd grow fat like stall-fed calves.3 You shall trample the wicked,For they shall be ashes under the soles of your feetOn the day that I do this,’Says the Lord of hosts.” Malachi 4:1-3
 
Of this end-of-the-age event, Jesus next says, “There it will be the lamentation and the gnash of the teeth.”
 
Lamentation is a sign of great mourning. Those who rejected their own chance of salvation through coming to Christ will realize the error of their ways. They will certainly plead for mercy, but none will be provided. Their chance in life was wasted on setting snares and practicing lawlessness.
 
Gnashing teeth is a sign of immense negative emotion that accompanies the lamentation. One ridiculous commentary found in the Expositor’s Greek-Testament says the word is “held to be inappropriate here, because the gnashing of teeth is caused by cold, not by fire.” Cold causes teeth to chatter, not gnash.
 
The imagery is that of people receiving the just penalty for the aberrant lives they lived. Like those at the time of Noah’s flood, they were warned by him as he prepared the ark. In the end, only he and his family were saved. An entire world of people was swept away through the judgment of the flood. In the end times, fire will replace flood.
 
Life application: There are times when a commentary is so ridiculous that it needs to be highlighted and spoken against. Imagine someone so nitpicky that they find fault in God’s word by claiming Jesus’ use of the word translated as gnash to describe the anguished state of these people is inappropriate. But this is what scholars who have no care about the word do.
 
The word brugmos, to gnash, is derived from bruchó, to grate the teeth. That is used in Acts 7 –
 
“‘You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you. 52 Which of the prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One, of whom you now have become the betrayers and murderers, 53 who have received the law by the direction of angels and have not kept it.’54 When they heard these things they were cut to the heart, and they gnashed [bruchó] at him with their teeth.” Acts 7:51-54
 
These people weren’t standing in the cold with their teeth chattering. Rather, they were in a heated rage at Stephen because he identified their arrogance and hypocrisy against the Lord by always resisting His will.
 
Be careful when you read commentaries to not accept what you hear without thinking through what is stated. Far too many supposed scholars have one overarching intent, which is to tear apart the word in an attempt to make themselves look smarter than God, who gave us His word.
 
Such people are warped and twisted. Think about what you read. There is nothing inappropriate about what God presents to us. What is inappropriate is how we may arrogantly dismiss it or speak against it. For some good advice, if the guy who gave this analysis, Holtz by name, is saved, don’t stand too close to him at the Bema Seat of Christ. It may be a bit fiery there.
Lord God, may we never attempt to diminish the beauty or glory of Your word. Help us to remember that it is given to us to lead us into the knowledge of You and what You have done in the giving of Jesus. There is nothing awry or inappropriate in it. It is a precious and sacred bestowal to the people of the world. Help us to treat it accordingly. Amen.

Matthew 13:41

Friday, 17 October 2025
 
The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, Matthew 13:41
 
“The Son of Man, He will send His messengers and they will gather from His kingdom all the snares and those doing lawlessness” (CG).
 
In the previous verse, Jesus noted that just as the darnel is gathered and burned in the fire, so will it be at “the age’s consummation.” Now, to explain the exact meaning of that, He says, “The Son of Man, He will send His messengers.”
 
The word aggelos, messengers, is used. The word can signify heavenly beings, people appointed for a task, or even a natural event. For example, it can refer to a pastor or a person sent by someone else to carry a message. It can also speak of the wind being sent as a messenger from God.
 
To translate this as angels immediately instills a bias in the mind that may not be correct. As noted in verse 39, these could be people sent out to do the job of rounding up the bad people. It could also be humans who returned with Jesus in glorified bodies, a possibility based on Revelation 19 –
 
“Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war. 12 His eyes were like a flame of fire, and on His head were many crowns. He had a name written that no one knew except Himself. 13 He was clothed with a robe dipped in blood, and His name is called The Word of God. 14 And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses.” Revelation 19:11-14
 
This actually seems like a likely explanation of the thought, but it is speculation. Whoever the messengers are, He next says, “and they will gather from His kingdom all the snares.”
 
The word skandalon, a snare, is introduced. It is specifically a trap-stick, a bent sapling, that provides tension on the trap. It thus speaks of the trap of someone getting caught in his own devices or an unsuspecting person getting trapped in wrongdoing. Such people who have either deceived themselves or who are lulled into deception will be gathered. Along with them, Jesus says, “and those doing lawlessness.”
 
The word signifies illegality, coming from a, the negative particle, and nomos, law. This word doesn’t speak of the Law of Moses, but of any law that is set forth and which is ignored or willfully disobeyed. In fact, it is contrasted at times to those who are under the law and who violate that law (as all do), as opposed to those who are righteous in Christ.
 
Such people are the darnel of the field, who will be gathered and chucked into the fire.
 
Life application: In our world today, laws are set forth by governments. For example, there are laws in the United States and other countries that regulate immigration, what to do with illegals, etc. They are existing laws set forth by the duly elected representatives of the nation.
 
When a federal law is passed, it applies to all people, councils, counties, states, and those in the federal government. Unless the law is found unconstitutional by the Supreme Court, it stands as the law of the land.
 
Despite that fact, the immigration laws passed by both chambers of Congress and signed by the president at the time it was enacted have been ignored by those on the left millions of times in recent years, from the president down to the lowest levels of government. Even private citizens have engaged in and profited off of this lawlessness.
 
When those on the right who are in power over a particular part of the government, be it federal, state, or local, have tried to enforce those laws, states and local governments have ignored the law and the authorized authorities and claimed themselves “sanctuary cities” or “sanctuary states.”
 
This has caused tension within the land, as there is a state of lawlessness that now exists. It is an untenable situation in any nation that must be corrected. If it is not, then lawlessness will only increase. This has been markedly seen in the United States in the early 2020s. A nation under such lawlessness cannot stand.
 
This is a communist attempt to undermine the structure and enforcement power of the government. With such chaos in place, it becomes certain that, in due time, the nation will collapse. With such a void, the same type of power struggle that occurred in both Russia and China will take place. Millions will be slaughtered.
 
This is something occurring in Europe and elsewhere as well, and it explains how the world can easily fall into the chaos prophesied in Revelation. It is this belligerent attitude that must be removed from the world before the millennial reign. This is what Jesus is telling His disciples. There will be no such lawless attitude. Rather, people will understand what is right and accept it.
 
Imagine a world with no lawlessness! Houses will not need locks, people will not need to carry weapons to defend themselves, and little children will be able to take a bus or train without fear of being abducted or physically abused.
 
Think of why you feel you must lock your car before going shopping. Think of the wasted time and expense there is in the world around you because of those who attempt to steal what you have rightly earned. These things cannot be a part of what Christ will grant to the world upon His return. Oh, happy day it will be!
 
Lord God, no wonder You told Your people to pray for Your kingdom to come. When You establish the millennial reign of Christ, it will be a time that humanity cannot truly imagine. Our lives are so overwhelmed with fear that we don’t even realize we exist with it. It is just a state that exists in almost everything we do. Thank You that You will show the world what it is like to live in peace, contentment, and harmony. May that day be soon. Amen.

Matthew 13:40

Thursday, 16 October 2025
 
Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. Matthew 13:40
 
“Therefore, just as it is gathered, the darnel, and fire – it consumed, thus it will be in the age’s consummation” (CG).
 
In the previous verse, Jesus explained who the enemy is, what the harvest signifies, and who the reapers are from His parable of the darnel. He next says, “Therefore, just as it is gathered, the darnel.”
 
In the parable, the darnel was gathered first. As noted previously, this cannot be speaking of the end of the church age without severe modification of the typology, something that would make no sense. This is not only true from the idea of keeping the parable comparable to actual events, but also because of who Jesus is speaking to.
 
Speaking about the church, something not yet understood by the disciples, would be comparable to someone today speaking about the terrible job the next administration is doing in handling the economy. The next administration is years away, and the candidates haven’t even been selected.
 
Therefore, at the end of the age of Israel’s interaction with the law, meaning the end of the tribulation, the darnel, the sons of the wicked one, will be gathered up first. From there, Jesus says, “and fire – it consumed.”
 
Before the wonderful millennial reign, the agents of Satan will be identified and eliminated. Like darnel, fire will consume them. Only then will the world be ready to enter into the final dispensation. To sum up this thought, Jesus says, “thus it will be in the age’s consummation.”
 
The word aión, age, is used. This is not its first instance, but as a reminder, it speaks of various things based on the context. It signifies an era or time span. HELPS Word Studies says it is “characterized by a specific quality (type of existence)”.
 
In this case, it does not have to mean the end of the church age, even if that is what comes next. The type of existence that Jesus is currently speaking to (and about) is Israel under the law, not yet having received Him. It is the consummation of this age, this type of existence, that is being referred to. Keeping the boxes straight will keep students of the Bible from having actual contradictions in their biblical understanding.
 
Life application: In this parable, Jesus speaks of fire as the disposition of the darnel. It is rather popular for people to overlook or diminish Jesus’ judgment and the resulting effects of it. Some say, contrary to several passages, that condemnation is not eternal. Rather, people are just snuffed out and done.
 
Others say that nobody will go to hell. Such notions would mean that the Bible is actually untrue in its statements and depictions. Rather, judgment lies ahead for all humanity. For believers, their judgment for salvation or condemnation was realized in their receiving Jesus’ punishment, meted out to Him vicariously, at the cross of Calvary.
 
However, even believers have a judgment of fire coming. To understand that, or to refresh yourself, Paul says –
 
“Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, 13 each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. 14 If anyone’s work which he has built on it endures, he will receive a reward. 15 If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.” 1 Corinthians 3:12-15
 
“Therefore we make it our aim, whether present or absent, to be well pleasing to Him. 10 For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. 11 Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences.” 2 Corinthians 5:9-11
 
Real judgment lies ahead for each of us. In Christ, it will be a judgment for receiving rewards or for the loss of what we could have received. How will we live our lives in Christ? The choice is up to each of us.
 
When we fail to live appropriately, we will suffer loss, but praise God! We will be saved. Jesus has paid the full price for our sins. Condemnation no longer hangs over us. This is one of a long list of verses that assure us of eternal salvation. Thank God for His grace. Hallelujah and amen.
 
Lord God, may we be faithful in our walk with You. We received Jesus’ work, were saved, and at that time we were sealed with the Holy Spirit as a guarantee. May we now reflect that in our daily walk, pressing forward with Jesus as the fixation of our eyes. Amen.

Matthew 13:39

Wednesday, 15 October 2025
 
The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. Matthew 13:39
 
“And the enemy, the ‘having sown them,’ he is the Traducer. And harvest – it is the age’s consummation. And harvesters – they are messengers” (CG).
 
In the previous verse, Jesus continued the explanation of the parable of the darnel. His continued words of explanation are, “And the enemy, the ‘having sown them,’ he is the traducer.” This is the first time the devil, or traducer, has been mentioned since Chapter 4. Jesus is the Sower. He sows good seed, but along with His efforts, the traducer sows his bad seed.
 
As the seed grows and matures, there has to be a separation between them. But Jesus, not wanting to harm the progress of His efforts, leaves them until the end. That is seen in His next words, “And harvest – it is the age’s consummation.”
 
A new word, sunteleia, is seen here. It is derived from suntelo, to complete entirely. Thus, it is an entire completion. Strong’s adds to the meaning, saying, “of a dispensation.” As this is so, something that can be understood from the context, the logical question to ask is, “What dispensation?”
 
The most common answer by scholars throughout the centuries is, “The church age, of course.” Two points immediately dismiss that. First, Jesus was speaking to His disciples about Israel under the law. Regardless of what their ministry will later be, that is the context. Second, the church age had not yet been introduced. So poignant is this the case that as Jesus was departing to heaven, this exchange is seen –
 
“And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, ‘which,’ He said, ‘you have heard from Me; 5 for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.’ 6 Therefore, when they had come together, they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?’ 7 And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority. 8 But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.’” Acts 1:4-8
 
The disciples were wondering when the kingdom would be ushered in, as if it would be soon. Jesus didn’t tell them there would be no kingdom for Israel. Rather, His plan for them is one that encompasses the duration of the church age. The period of law, for Israel, never ended. They have been under the curses of the law for having rejected Him.
 
The church age is given to bring salvation to the world through the gospel, but that is not its only intent –
 
“But I say, did Israel not know? First Moses says:‘I will provoke you to jealousy by those who are not a nation,I will move you to anger by a foolish nation.’” Romans 10:19
 
“For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry, 14 if by any means I may provoke to jealousy those who are my flesh and save some of them.” Romans 11:13, 14
 
Properly understanding the dispensational model addresses the issue that cannot be rightly understood otherwise. So profound is this truth that even those who hold to dispensationalism still mix their theology and take the words of Jesus as referring to the church age. This is incorrect. Understanding this, He next says, “And harvesters – they are messengers.”
 
There is no article before messengers. What type of messengers is not stated. The vast majority of translations and commentaries say they are angels. Though this is possible, it is not a necessary deduction. For all we know, it is earthly people appointed to decide the matter of who is who at the end of the tribulation.
 
Either way, this is referring to Jesus’ words found in Matthew 24. In 24:3, the disciples ask about the sunteleia, the end of the age or consummation. Jesus then explains what will take place in verse 24:31. He notes that He will send His messenger to gather the elect. He then gives the details of that through the end of the chapter.
 
None of what He says refers to the church or the rapture. They are words of the elect being gathered and the others having judgment brought upon them. Only then will the earthly millennial kingdom be ushered in.
 
Life application: Though not yet complete, there is unexplained wording in Jesus’ parable. There are also unexplained concepts not specifically stated. In other words, and for example, after Jesus’ explanation is complete, nothing will have been said about why He allowed the traducer to sow bad seed.
 
Jesus died on the cross and defeated sin. Why didn’t He just take care of him and all of the world’s mess at that time? The answer is not so that the church could usher in a state of perfect harmony before Jesus returns.
 
The answer is found in His covenant promises to Israel. Israel rejected Him. But their rejection does not negate His faithfulness to His words of promise to them. In order for these things to be realized, He began the new dispensation, that of grace.
 
During this age, the whole world is evangelized, and the eternal kingdom is being added to daily throughout the world. Eventually, His plan will lead back to Israel being the focus of attention. That is beginning now. Though they are not His people (ammi: My people) at this time, according to both the prophets and Paul, they will be at some point.
 
The world, including Israel, is being prepared for that day. At some point, the rapture will take place. When that occurs, the events of the end time will start to unfold, leading to the fulfillment of His parables and explanations of those times. Get ready! Israel is back in the land. The end of all these things is being prepared.
 
Lord God, thank You for Your faithfulness to Israel. In seeing how You deal with them, we can know that You will deal the same with us. We are so unfaithful, but You are faithful and true. Help us to realize this and to honor You all the more for Your kind grace directed toward us. Amen.
 

Matthew 13:38

Tuesday, 14 October 2025
 
The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked one. Matthew 13:38
 
“And the field, it is the world. And the good seed, these, they are the sons of the kingdom. And the weeds, they are the sons of the evil” (CG).
 
In the previous verse, Jesus began His explanation of the parable of the darnel, explaining that the One sowing good seed is the Son of Man. He continues with, “And the field, it is the world.”
 
The word kosmos is used. It signifies an orderly arrangement. By implication, it thus speaks of the world. However, that can be the world as the globe, the inhabitants of the world, the state of the world (as in “they are not of the world”), etc.
 
Jesus’ parable goes far beyond a single field or the several fields of a landowner. As such, it would explain why the parable would not be understood without really thinking things through, and maybe not at all.
 
When evaluating such things, the human mind will make images of what is happening, such as in the sowing of a field. To expand out to the entire world takes a real leap in thought. Jesus continues, saying, “And the good seed, these, they are the sons of the kingdom.”
 
Having already heard the explanation of the parable of the sower, the imagery here is understandable. The seed reflects people. Obviously, if the sower wants a good harvest, he will sow good seed. The same would be true with Jesus. He will only bring forth that which is good. However, “And the weeds, they are the sons of the evil.”
 
Pretty much every translation adds in the word “one,” saying, “sons of the evil one,” “wicked one,” etc. This is a correct thought, but it is not a true rendering. It only uses the adjective as a descriptor. Hence, italicizing it is appropriate. Jesus will continue the explanation in the next verse.
 
Life application: There is a standard method of interpreting Scripture that has been set forth for eons: “Let Scripture interpret Scripture.” In other words, when something is recorded in the Bible, the way to interpret it, first and foremost, is to let the explanation of it be what the Bible says about it.
 
For example, the story of Sarah and Hagar is recorded in Genesis. For almost 1500 years, it was “just a story” with a meaning that was not understood. Scholars would give their ideas about why it was included in Scripture, normally ensuring that it was understood that the line leading to the Jewish people was highlighted as the true line, chosen of God.
 
This is not incorrect, but it is incomplete. There are exacting details in the narrative that could have just been left out, and that premise would still be understood. But every word of Scripture has a particular reason for being there.
 
Only in the coming of Christ and the introduction of the New Covenant is the reason for the story understood. Paul gives a brief explanation of it in Galatians 4, stating “which things are symbolic” in verse 4:24. As Paul has given the explanation under the inspiration of God, we do not need to look for any other explanation for the story. We are thus letting Scripture interpret Scripture.
 
This is true with incense. In both testaments, incense is explicitly stated as being a metaphor for prayer (see Psalm 141:2 and Revelation 5:8). Therefore, we don’t need to speculate about its set typology when looking at the times when incense is mentioned in the Bible.
 
In Exodus, great detail is given concerning incense. Understanding that it signifies prayer, the meaning of all of those details becomes evident and can be properly analyzed. This is true with something found in the parable of the darnel. In this verse, Jesus said, “And the field, it is the world.”
 
Therefore, because Jesus has explained what the field signifies (in Hebrew, sadeh means field), we don’t need to go anywhere else to understand what is being seen in the typology of a given passage. All we need to do is consistently stick to what Jesus has said.
 
Unfortunately, translations may fail to translate sadeh as field at times, or they will translate something else as field from another word that actually has a different meaning. Therefore, we can make errors in our figuring out typology by trusting in a given translation that has failed to be consistent. An example would be Genesis 32:3 –
 
“And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom” (KJV).
 
The KJV failed to translate sadeh as field, instead rendering it “country.” The NKJV followed that translation, but they thankfully footnoted it as “field.” If one were to read only the KJV, he would never know that it was a faulty rendering of the word. If he were attempting to typologically explain the passage, his explanation would be faulty because of the already faulty translation.
 
Therefore, when doing an analysis of a passage, attempting to understand what it means, 1) first and foremost, let Scripture interpret Scripture, 2) be consistent in your typological meanings, (if you are to divert from a particular typology, you must have a valid reason for doing so), 3) don’t trust a single, faulty translation (like the KJV), and expect proper results. Check with the original. It is not difficult to do, and it will keep you on a sounder, surer path of properly explaining the passage.
 
Lord God, may we be careful with Your word, never making stuff up in order to provide an explanation that we want. Rather, may we go where You are leading as we carefully evaluate the set purpose and intent that You have for each passage. Amen.

Matthew 13:37

Monday, 13 October 2025
 
He answered and said to them: “He who sows the good seed is the Son of Man. Matthew 13:37
 
“And answering, He said, ‘He, the ‘sowing the good seed,’ he is the Son of Man’” (CG).
 
In the previous verse, the disciples came to Jesus and asked Him to explain the parable of the darnel. Therefore, Matthew records, “And answering, He said, ‘He, the ‘sowing the good seed,’ he is the Son of Man.’”
 
His words reveal that this is not just a parable without an exact meaning, like a fable or a general metaphor that can be equated to various things. Rather, it is a specific parable that provides specific information.
 
Because this is so, even though truths from it may bleed between dispensations, the most likely explanation is that it is an overall truth applying to only one. This was discussed in the comments provided when the parable was given to the crowds by Jesus.
 
Jesus is the Sower. Therefore, the parable is referring to Him and cannot be transferred to anyone else as an example of their life or ministry.
 
Life application: As noted in an earlier commentary (Matthew 13:30), if the words of this parable are referring to the church age, there needs to be a specific spiritualization of some of what is being said. 
 
This is generally what people do, attempting to fit themselves and their situation into parts of the Bible. Passages, for example, that provide hope to Israel in exile to Babylon, such as are found in Jeremiah, are transferred to our lives. Although they are words of hope, they are intended for a particular audience.
 
We can learn about God’s mercy and compassion from those passages, but we should not endeavor to place ourselves into what is being stated. The words of this parable are specific and have an intended audience.
 
We can learn truths from it, and we can also see parallels in our dispensation to some of the things that happen, but the best course of action when reading it is to understand that it is dealing with Jesus and Israel.
 
Lord God, help us to understand Your word as You intend for us to understand it. Keep us from making faulty or illogical connections that are not intended by You. Rather, may our time in Your word be for understanding Your nature and Your care for humanity as You interact with us at any given time. Amen.

Matthew 13:36

Sunday, 12 October 2025
 
Then Jesus sent the multitude away and went into the house. And His disciples came to Him, saying, “Explain to us the parable of the tares of the field.” Matthew 13:36
 
“Then Jesus, having dismissed the crowds, He went into the house. And His disciples, they came to Him, saying, ‘Expound to us the parable of the fields’ darnel’” (CG).
 
In the previous verse, Matthew quoted the words of the prophet Asaph Isaiah to explain why Jesus spoke in parables. Next, he returns to the ongoing narrative with the words, “Then Jesus, having dismissed the crowds.”
 
After speaking out His parables, a dismissal of the crowds took place, once that was attended to, “He went into the house.”
 
The article before house means it is a particular house. Going back to Matthew 1, it says, “And in that day, Jesus, having departed from the house, He sat by the sea.” It is this house, explained during that verse, that is being referred to. Once in the house, it says, “And His disciples, they came to Him.”
 
Houses at the time were not big McMansions that many live in today. There would be no need to go looking for Him in the house. Therefore, it is probable that as soon as Jesus went into the house, those following asked this as they were coming in, highlighting their desire to hear an explanation of His words. In their words to Him, they were “saying, ‘Expound to us the parable of the fields’ darnel.’”
 
The word phrazó is introduced here. It is only found in some texts here. Most use the word diasapheó, a word also first found here. This word, phrazó, is found only elsewhere in Matthew 15:15. It means to indicate by word or act or to interpret. Thus, it signifies to expound. They are looking for an indication of what He was talking about in the parable, meaning its underlying meaning.
 
The other word used in other texts, diasapheó, comes from two words signifying “through” and “clear.” Thus, it is a thorough clearing of something. Thus, it figuratively means to declare.
 
The parable of the darnel in the field was recorded in verses 24-30. The parable was deeper than the subsequent two, those of the mustard seed and the leaven in the bread. As such, the disciples wanted a clear understanding of what Jesus was conveying in it.
 
Life application: As seen in the parable of the leaven, which Jesus did not explain, there is disagreement in its meaning. The majority of commentators state that the leaven was used as a good thing, it being the one exception to the normal use of leaven in Scripture, which is in a negative sense.
 
However, that seems inappropriate, and a suitable explanation that follows the normal Scriptural meaning of leaven was provided. If there is disagreement on such a short parable, being only one sentence long, it is good that the disciples asked for an explanation of this longer and more complicated parable.
 
Not everything Jesus said during His ministry is carefully explained. This lack has led to innumerable interpretations of various things He set before the disciples. The majority of these divisions in interpretation could be resolved by remembering the main rule of biblical interpretation: What is the context?
 
Jesus’ ministry was to Israel under the law. His words deal with that context. Jesus never spoke of things like the rapture. The reason He didn’t do this was because that event belongs to the church age. The doctrine of the rapture is only explained by Paul because Paul is the apostle to the Gentile led church.
 
Remembering the context of Jesus’ words will normally help clarify what He is saying. It is true that kingdom terminology can overlap in meaning. Therefore, it can be difficult to come down adamantly on some things He says. The more conservative our interpretation of Scripture is, though, the less we will devolve into inappropriate lines of thought.
 
Therefore, unless there is a specific reason for including the church in His words, which can be fully explained, it is best to assume He is not addressing the church, but Israel alone.
 
The main thing for us to do is to keep reading His word. No matter how many times we have done so, we will always learn something new. After a person has a stroke, his brain must rewire around the damaged parts of the brain.
 
In a similar way, the more we read the word, the more we are able to rewire our thoughts and lives around those things that inappropriately affect our understanding of who God is and what He is saying in His word. Keep in the word! It will never bring you harm. Rather, right thinking will continue to develop in you.
 
Lord God, time in Your word is like a healing balm to our souls. We are molded more and more to Your mind as we learn it and apply it to our lives. Give us the time and the sense to pick it up, read it, and contemplate it all the days of our lives. Amen.
 

Matthew 13:35

Saturday, 11 October 2025
 
that it might be fulfilled which was spoken by the prophet, saying:“I will open My mouth in parables;I will utter things kept secret from the foundation of the world.” Matthew 13:35
 
“So it should be fulfilled, the ‘having been spoken through the prophet,’ saying,‘I will open My mouth in parables. I will blurt things having been concealed from foundation – world’” (CG).
 
In the previous verse, Matthew noted that it was Jesus’ habit to speak to the multitude in parables, and when doing so, not speaking to them any other way. He now explains why by citing Scripture. That is introduced with the words, “So it should be fulfilled.”
 
In other words, and as has been seen before, Matthew is stating that some portion of Scripture is fulfilled by Jesus’ actions. In this case, it refers to His conduct in relation to addressing the crowds. What is fulfilled is “the ‘having been spoken through the prophet.’”
 
Matthew explicitly notes that words spoken by a prophet are fulfilled by what Jesus is doing. Saying “the prophet” indicates that it was a recognized prophet of Israel whose words are recorded in Scripture. The prophet being referred to in this instance is Asaph, whose words are recorded in Psalm 78 –
 
“I will open my mouth in a parable;I will utter dark sayings of old,3 Which we have heard and known,And our fathers have told us.” Psalm 78:2, 3
 
Knowing where the thought came from, Matthew continues, “saying, ‘I will open My mouth in parables.’”
 
The Hebrew reads, “in parable.” The Greek converts that to the plural, which is then used by Matthew. This sets the tone for how Jesus dealt with the people. As for what that is, Matthew next says, “I will blurt things having been concealed from foundation – world.”
 
Two new words are seen here. The first is ereugomai, to belch. It is found only here. It is used figuratively to indicate speaking out. A word that ties the sense of both thoughts together is blurt. It is a sudden, abrupt, and poignant mode of speech.
 
The second new word is katabolé, a deposition. Thus, when referring to the beginning of the earth, it speaks of its foundation.
 
There are several ways of taking Matthew’s thought so that it aligns with the intent of the psalm because the words are not a direct citation. Thus, rather than a quote, a thought is being presented. The likely meaning is derived from the change of speaking “in parable” to “in parables.”
 
In other words, Asaph spoke in a parable concerning the history of Israel. The psalm is a long recounting of events that occurred. However, the words are then to be considered in a parabolic fashion, having an underlying meaning in addition to the historical references.
 
The Greek converted the singular to plural. Matthew saw this as an inspired change, pointing to the teaching style of the Messiah. In just the manner that Asaph recorded Israel’s history, so Jesus taught the people, reflecting the same type of literary teaching device.
 
When He opened His mouth, it would be in parables. And in His use of parables, He would blurt out things that had never been heard before, having been concealed in the wisdom of God from eternity past.
 
Life application: There are times when people get anxious about saying, “Well, Peter said,” or “John says in His epistle.” The thought is, “If this is the word of God, we should say something like, ‘the Lord said,’ or ‘the Lord through John said.’”
 
This is unnecessary. There are abundant times in the New Testament where the words of Scripture are attributed to individuals rather than God. For example, Jesus refers to Moses having commanded something. This is followed in the words of the apostles. The same is true with other names like David and Isaiah.
 
The reason why this is acceptable is that these people really said or wrote those things, doing so in harmony with the will of the Lord. If a musician like Eddie Van Halen played a tune from Bach, we might say that was an amazing piece Eddie played. At the same time, we could say, I heard a song by Bach today, and it was incredible.
 
There is a harmonious synergy between the author and the player. This is how Scripture works. When we read Jeremiah, we can see his personal style, choice of words, etc. And yet, we can also know that the hand of divine inspiration was upon him in prophetic utterances, determined proclamations, etc.
 
There is nothing wrong and everything right about saying it either way, meaning “The Lord said,” or “Jeremiah said.” When we believe in the process of inspiration, we are upholding the value of the word by stating things in this way. Notice how Jesus holds carefully to this process as He explains it to the leaders of Israel –
 
“Jesus answered them, ‘Has it not been written in your Law: “I said, you are gods’?” 35 If he called them gods, to whom the word of God came (and the Scripture cannot be nullified), 36 are you saying of Him whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?” John 10:34-36 (NASB)
 
Lord God, help us in our understanding of Your word. Open our eyes so that when we read it, we can comprehend it in ways we may not have previously considered. There is so much depth and richness to it, and we want to understand and experience it all. So help us in this, O God. Amen.

Matthew 13:34

Friday, 10 October 2025
 
All these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them, Matthew 13:34
 
“All these, He spoke, Jesus, in parables to the crowds, and besides parable, not He spoke to them” (CG).
 
In the previous verse, Jesus told the Parable of the Leaven. Matthew next says, “All these.”
 
The words indicate the parables just given by Matthew. A set of them has been recorded, but no explanation for them is provided to the people. Understanding this, Matthew continues, saying, “He spoke, Jesus, in parables to the crowds.”
 
Matthew confirms that these words were spoken by Jesus, as noted before, it isn’t certain if these were all said at this one time or recorded categorically. The words now seem to tend to the former. However, having explained the parable of the sower between the other parables gives a strong hint that it is actually just the opposite.
 
Either way, the way that Matthew states this verse needs careful attention. In this clause, the verb is in the aorist tense. Jesus spoke to the crowds about these particular parables. He next says, “and besides parable, not He spoke to them.”
 
A new word, chóris, without, is stated. It is derived from chora, a space of territory which, in turn, gives the sense of room. Therefore, chóris means “at a space.” As the word is accompanied by the word “not,” it means that He wasn’t speaking to them any other way.
 
However, the verb is imperfect. Meyer’s NT Commentary further rightly defines it as a relative imperfect. As such, the words do not necessarily mean that Jesus only spoke to the crowds in Israel with parables. But when He was speaking these parables, it was the only way He spoke, meaning that He didn’t speak plainly by explaining the meaning of the parable.
 
The understanding of that is seen in the explanation found in Mark 4 –
 
“And with many such parables He spoke the word to them as they were able to hear it. 34 But without a parable He did not speak to them. And when they were alone, He explained all things to His disciples.” Mark 4:33, 34
 
By looking side-by-side at the two clauses with their precise wording, the sense becomes more evident –
 
*All these (the parables just recorded), He spoke (aorist), Jesus, in parables (plural) to the crowds.*And besides parable (singular), not He spoke (imperfect) to them
 
He spoke these parables, but He was not explaining any parable that he spoke. Only when He was alone with the disciples would he then explain the parables.
 
It is common for scholars to insist that these words are intended to mean that Jesus spoke only in parables at all times when speaking to the crowds. But Meyer’s challenges that notion, stating –
 
“The absolute sense in which the words are understood by Baumgarten-Crusius and Hilgenfeld is inconsistent with historical facts; nor could Matthew, or Mark 4:34, have intended the words to be so taken without being guilty of the grossest absurdity.”
 
Life application: The discussion above highlights particular nuances of the text that are debated over. Not understanding the precise intent doesn’t mean that someone now has the wrong doctrine. Rather, they may have a misunderstanding of the nuances of what is written. This is evident by reading various translations of the verse.
 
Despite not having the exact sense of what is being said, anyone reading the text can get the major points. There is the understanding that the use of parables when speaking to the crowd was important. Through His words, prophecy was being fulfilled. That is the major point to be understood.
 
As one grows in knowledge and understanding of the nuances, a clearer grasp of the overall intent is realized. This is why some people are plumbers who read the Bible from time to time, and then there are scholars who read and study its every nuance.
 
Unfortunately, some scholars come to the text wanting to tear it apart, find contradictions, demonstrate that they are smarter than the text as given by God, etc. From there, people read their analyses, believe them because these scholars are more understanding of the text than the average Joe, and they believe what they hear.
 
This leads to weak believers who cannot trust the word of God. The deeper you get into the details, the more you should study many scholars and contemplate what you read. Don’t take anything at face value, even if the argument seems convincing at first.
 
Be assured, there is nothing wrong with God’s word. If you come to it with this understanding, you will be in the sweet spot, even if you never find a resolution to the question you are looking for. Someday, the perfection of God’s word will be fully comprehended by us all.
 
Lord God, help us to carefully treat Your word, never diminishing it or trying to find fault with it. If it is Your word, it is just what You intended for us. As You are without fault, we know that what You say will be as well. Help us to carry with us the understanding that Your word is sacred and should be treated as such. Amen.

Matthew 13:33

Thursday, 9 October 2025
 
Another parable He spoke to them: “The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened.” Matthew 13:33
 
“Another parable He presented them, ‘The kingdom of the heavens, it is like leaven which a woman, having taken, she concealed in flour – three measures – until it all, it leavened’” (CG).
 
In the previous verse, Jesus finished the parable of the mustard seed. With it complete, Matthew records, “Another parable He presented them.”
 
As noted previously. It is unknown if these parables were all stated at the same time or if Matthew is recording them in a categorical fashion. Either way, however, Jesus begins the Parable, saying, “The kingdom of the heavens, it is like leaven.”
 
Here is a new word, zumé, ferment, as in boiling up. Thus, it refers to leaven, which causes a change, usually through rising (as in bread) or some other type of reaction, such as in the process of making beer.
 
The meaning of the parable is highly debated. However, yeast is consistently given as a type of spreading evil, and thus sin. This is true in both testaments, either typologically or figuratively –
 
“Your glorying is not good. Do you not know that a little leaven leavens the whole lump? 7 Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. 8 Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” 1 Corinthians 5:6-8
 
Many commentators feel that this parable must be an exception to that. If so, it would be an extremely unusual outlier. As for Jesus’ words, He continues, saying, “which a woman, having taken, she concealed in flour.”
 
Here is another new word, egkruptó, to conceal. The idea is concealing through incorporation. The woman takes the leaven and incorporates it into the dough. When looking at it, no one would even know that it was leavened. Only when the effects are realized after the reaction would it be known that it was in there.
 
Putting yeast into flour will inevitably result in the dough being affected. Yeast was never to be presented to the Lord in the sacrifices and offerings of Israel, with but two exceptions (Leviticus 7:13 & Leviticus 23:17).
 
Those exceptions were specifically given in typology, indicating that because of Jesus, the redeemed are considered acceptable to God even though they are sinful people. As for the leavened dough, Jesus continues, saying, “three measures – until it all, it leavened.”
 
In Scripture, the number three “...stands for that which is solid, real, substantial, complete, and entire” (Bullinger). It is the number of divine perfection. Thus, there is the notion of divine perfection in what Jesus is stating concerning this picture of the kingdom of the heavens.
 
Concerning the parable, as noted above, the meaning continues to be debated. Most commentators agree that the words are the only exception to the spiritual meaning of leaven. Rather than it being a negative thing, it is taken as a positive thing, as if the leaven itself is an instrument for good.
 
But this seems contrary. Leaven consistently signifies sin throughout the Old Testament, including the two times it is presented to the Lord. It is then used in this manner by Jesus in the gospels, such as Matthew 16:6. It is later used this way by Paul in 1 Corinthians and Galatians.
 
Despite this, commentators waffle on the meaning here because of the association that is made with the kingdom of the heavens. “How could the influence of sin be seen in the kingdom of the heavens?” But for the sake of consistency and evaluating it from that perspective, meaning taking it as a picture of sin, what is going on that could allow this?
 
 What seems a suitable explanation is that the woman is a picture of the wisdom of God, something particularly highlighted in Proverbs 1. Jesus uses that idea of the feminine wisdom in Luke 7 –
 
“For John the Baptist came neither eating bread nor drinking wine, and you say, ‘He has a demon.’ 34 The Son of Man has come eating and drinking, and you say, ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!’ 35 But wisdom is justified by all her children.” Luke 7:33-35
 
Jesus came to save sinners. He specifically notes them in these words as those He associated with. The three measures indicate the entire course of the kingdom of the heavens, where everything is substantial, complete, entire, etc. There is the notion of divine perfection having been attained.
 
How is sin realized? Through law. Without law, there is no imputation of sin. Even if sin is worked through the entire body of Christ, something that is an undeniable fact, it has been dealt with. Therefore, the picture Christ is painting is that of a body of believers, all stained with sin, and yet acceptable to God, as is clearly represented in Leviticus 23:17.
 
To understand that typology, one should refer to the Superior Word sermon on that passage. The wisdom of God is that even among the sinful people of the world, where sin is fully worked into those who are a part of Christ’s offering to Him, Christ’s atonement, His covering, is sufficient to make them acceptable to God once again.
 
This is the substance of the gospel where Christ died for our sins (1 Corinthians 15:3). The explicit meaning is that we are sinners, have acknowledged that fact, and are asking for forgiveness through what Jesus has done. The others in the world are just as sinful, but they lack the suitable atonement to be acceptable to God. Therefore, they cannot be presented to Him as acceptable.
 
Only in Christ is sin dealt with. This is the wisdom of God –
 
“To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, 9 and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ; 10 to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places, 11 according to the eternal purpose which He accomplished in Christ Jesus our Lord, 12 in whom we have boldness and access with confidence through faith in Him.” Ephesians 3:8-12
 
Life application: Consistency in typology is an important part of understanding what is going on in the pages of Scripture. It is best not to divert from what is typologically set without a supportable purpose that can be clearly defined and explained.
 
It is true that one thing can have more than one meaning, such as the significance of water, but the symbolism is given by God in His word, not conjured up by us and then inserted into it.
 
Be careful not to manipulate what is presented in Scripture. Your time in the word will be much more fruitful and aligned with God’s intent when typology is used consistently after care and thought have been taken to ensure it aligns with the rest of Scripture.
 
Lord God, help us to understand Your word. It is big and at times extremely complicated. May we not force things into it that don’t belong there. Instead, open our minds to draw out from it what is present by You and then to consistently evaluate it from that point on. To Your glory, we pray. Amen.

Matthew 13:32

Wednesday, 8 October 2025
 
which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches.” Matthew 13:32
 
“Which, indeed, it is least of all seeds. And when it may be grown, it is greater than the tillings, and it becomes a tree, so the birds of the sky come and encamp in its branches” (CG).
 
In the previous verse, Jesus began what is known as the Parable of the Mustard Seed. He finishes that short parable in this verse, beginning with, “Which, indeed, it is least of all seeds.”
 
Saying “the least of all seeds” is an agricultural reference that the people would understand, not a scientific analysis of all seeds on the planet, be they of plant or animal life.
 
Jesus already set the parameters by saying that it was seed to be sown into the field. People don’t sow orchid seeds into a field expecting a crop of edible food to arise. Understanding this, He continues, saying, “And when it may be grown, it is greater than the tillings.”
 
The word lachanon, a garden herb, vegetable, etc., is introduced here. It is derived from lachaino, to dig. Thus, it is a seed for which tilling takes place, after which it is planted. The closest word in English is likely tillings, which, like the Greek word, highlights the action that took place.
 
The word is inclusive of fruits, herbs, and vegetables, as can be seen from Paul’s words in Romans 14:2, where the same word is used –
 
“For one believes he may eat all things, but he who is weak eats only vegetables [lachanon: tillings].”
 
Jesus even uses the word to describe what was tithed by the people, indicating the value of the act of labor and harvest behind what is offered –
 
“But woe to you Pharisees! For you tithe mint and rue and all manner of herbs [lachanon: tillings], and pass by justice and the love of God. These you ought to have done, without leaving the others undone.” Luke 11:42
 
For deniers of the Bible to try to equate Jesus’ words to mean “all seed without exception” is a ridiculous proposition. He is speaking in specific terms concerning particular seeds intended to produce a certain outcome for the people. With this understood, He next says, “and it becomes a tree.”
 
This is a teeny-weeny little seed when it is planted, and yet, unlike other seeds that start bigger and only then grow into small plants, this little champion grows into a tree. This tree increases to be quite large, “so the birds of the sky come and encamp in its branches.”
 
Two more words are introduced. The first is kataskénoó, to encamp. It is derived from skénoó, to tent, which, in turn, comes from skénos, a tent. The prefix kata intensifies the word. Thus, it signifies to encamp.
 
The other new word is klados, a twig or bough, and thus a branch. The little seed has developed into a hero of an herb, towering over the other seeds that started bigger than it did. Hooray for the mustard seed!
 
Life application: It is good not to judge things based on how they started. From small beginnings often come great things. Jesus started with a small number of disciples. His ministry was in a small piece of land, and the message was first heard by a comparably small number of people to the inhabitants of that land. This can be deduced from the evangelism that took place there in the book of Acts. Of those who heard it, only a small number accepted what He said.
 
Human history is filled with the record of insignificant people having had a great impact on the course of history. Out of all of the billions of books in the world, one has truly changed the path on which humanity has been.
 
Other books that have been widely published and disseminated have had a great impact, often negative, on the world, like the Koran. But that and all other books have failed to change the state of man from sinful and lost before God, to having obtained salvation and eternal life through the message of reconciliation found in the Bible.
 
Little churches may have a small gathering on Sunday, and in today’s world, they may have little online audiences as well, and yet, they may have more of a worthwhile theological impact on the people of the world than the largest of mega churches on the planet.
 
While the larger churches are dealing in theological fluff intended to fall easily on the ears of the congregants, the message of sound pastors and preachers is intended to change and develop the hearts and minds of those who are willing to be conformed to the will of God.
 
Never underestimate the power of small beginnings. Think about the heroic mustard seed and the delight it brings to the palates of people around the world. Well done, little seed – approved by God for such a purpose. Well done.
 
O God, may we not fret when the things we do are not noticed by the world around us. If what we are doing is right and proper in Your eyes, we are fulfilling our purpose for the life You have given us. Who needs bigger and shinier when such things will someday deflate or corrode away? Help us to focus on the eternal, thus glorifying You. Amen.