BIBLE IN TEN

Matthew 7:1

Monday, 27 January 2025
 
“Judge not, that you be not judged. Matthew 7:1
 
“Not you judge, that not you may be judged” (CG).
 
The previous verse closed out Chapter 6. Now, Chapter 7 opens with one of the top misused verses of all time. Jesus says, “Not you judge.”
 
Those words alone are what are torn out of their context, shoved in the faces of others, and used as a pretext to claim nobody has the right to ever make a moral decision or render a judgment concerning pretty much any matter someone else doesn’t want to be judged over.
 
The Greek word is krinó. Essentially, it means to distinguish. From that, its meaning is based on the context of what is being said, such as to decide (whether mentally or judicially), to try, condemn, punish, decree, judge, sue, call into question, etc.
 
Taking these words out of context and applying them as people do essentially means that no person could ever make a decision on anything, ever. However, throughout Scripture judgments are both expected to be made and are openly promoted as necessary. In fact, in verse 7:6, Jesus will instruct His disciples to make necessary judgments.
 
This continues throughout the gospels, Acts, and the epistles. So what is Jesus saying? The verse continues with, “that not you may be judged.”
 
Jesus is not actually saying, “Not you judge” period. There is a second half to His words and a greater context in which they are spoken. He says, “Not you judge, that not you may be judged.”
 
There is a standard that is being conveyed to His disciples. It is a standard that is further explained in His coming words. For now, it is evident that He is telling them that when they judge, judgment will return to them. It almost mirrors Newton’s Third Law of Motion, “For every action, there is an equal and opposite reaction.”
 
When certain things happen in the moral world of judgment, certain other things of a like kind are to be expected. The more judgmental someone is, therefore, the more judgment he will bring on himself. A good word for a person with such an attitude is censoriousness.
 
The more censorious someone is, the more censored he can expect to be.
 
Life application: One of the most nauseating things on the planet is when people post the first words of Matthew 7:1 on social media or cite them in some forum or another. Doing this is an immediate attempt to shut others down about some particular issue or another.
 
More often than not, it is directed toward Christians by non-Christians. The very people who don’t even believe in the Lord, use His words against those who do, but who are unprepared for responding to such citations.
 
And far too often, Christians then cave in their stand against moral perversion and even outright wickedness. They are unwilling to learn what the Bible is saying, especially in its proper context. If a person is not a part of the solution, he is a part of the problem.
 
In the case of citing Matthew 7:1, it is a huge problem. Be prepared to respond to people whose agenda is to restrict, silence, or eliminate the moral standards expected of Christians.
 
Lord God, help us to make right judgments as we live in Your presence. When we judge, we can expect return judgment, so help us to not make decisions or judgments unwisely. Above all, help us to rightly understand Your word in the proper context for the situations in which we find ourselves. Amen.
 

Matthew 6:34

Sunday, 26 January 2025
 
Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble. Matthew 6:34
 
“Therefore, not you shall be disquieted into the tomorrow, for tomorrow – it will be disquieted itself, its evil – sufficient to the day” (CG).
 
In the previous verse, Jesus instructed His disciples to seek the kingdom of God first. In doing this all the other things will then be added. Having told them that, He now finishes Chapter 6, saying, “Therefore, not you shall be disquieted into the tomorrow.”
 
The meaning of “into the tomorrow” is as most translations render it, “about tomorrow.” The Lord instructs the disciples to not let what is ahead in time and completely out of one’s grasp get the best of them.
 
It is contradictory to calm to reach into the next day and start agonizing over what may transpire. The only thing that will do is rile up any chance of mental calm on a day that has nothing to do with the next except that it happens to be the one before the next occurs. Understanding this, He next says, “for tomorrow – it will be disquieted itself.”
 
Like any other day that comes to pass, there are to be expected complications, difficulties, sadness, moments of confusion and loss, etc. For those who invest, there may be a morning of 25% profit in the portfolio, but by midday, there may be a 90% loss. Driving to or from work may find a nail in the tire, maybe even one in both directions.
 
The list is absolutely endless as to what might go wrong on any given day. This is why Jesus finishes with, “its evil – sufficient to the day.”
 
The word kakia is found only here in the gospels. It is in Acts and the epistles though. It is a strong word signifying evil which includes wickedness, depravity, malignity, etc. It is badness in general. HELPS Word Studies defines it as “the underlying principle of evil (inherent evil) which is present, even if not outwardly expressed.”
 
It is this that Jesus notes is arketos, sufficient, to the day. It is also a new word indicating being enough. Each day can be expected to have enough evil to fill it that inserting the problems of a day ahead will only lead to a day overflowing with disquietness and anxiety.
 
And yet, how often do we do our best to insert that which is unknown into the problems we are already facing? Jesus instructs His disciples not to do this. As these words form a general precept, apart from the law itself, they contain truth that we can apply to our own lives in this dispensation. And more, we have the continued words of the Lord through Paul to guide our daily walk –
 
“Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; 7 and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.” Philippians 4:6 7
 
Life application: Jesus divides the acceptable period of taking on life’s challenges into days. This is for obvious reasons. Our lives are divided up into these most basic units based on how God has structured the rotation of the sun. Paul’s words, on the other hand, bring things down to a case-by-case situation.
 
There is no contradiction in this. Nor would we be wrong to say the same thing about something that will occur later in the afternoon or even something coming in an hour. We have no control over what lies ahead. Planning is something we need to do, but it is something that must consider that things may not work out.
 
The best thing to do is to allow the future to unfold as it will without the added stress of worrying about how it will do so. We make plans, but the events that follow must be left to the overarching providence of God.
 
Tractors tires get stuck, shipments of supplies are delayed, rains come, and the house sits idle waiting to be completed. We could not have prevented any of those things. So why be distressed over what may or may not happen? Live with the future planned to whatever degree is necessary, but do so knowing that the Lord may have other plans.
 
No matter what, He is in control. Our future in His presence is assured because of Jesus. We just have to get through this unknown earthly walk as best as we can in the process, trusting Him with each step as we go.
 
Lord God, help us to confidently walk in this world, knowing that no matter what happens, we are Yours. Whatever trials we may face, they will be behind us someday. Even death itself cannot keep us from standing before You spotless and pure. Because of Jesus, we have full assurance of reconciliation and peace. Amen.
 

Matthew 6:33

Saturday, 25 January 2025
 
But seek first the kingdom of God and His righteousness, and all these things shall be added to you. Matthew 6:33
 
“And you, seek first the kingdom of God and His righteousness, and these all – it will be added to you” (CG).
 
In the previous verse, Jesus noted that the heavenly Father knows all the things we need. Therefore, He next says, “And you, seek first the kingdom of God.”
 
It should be noted that some manuscripts do not include the words tou theou (the God, indicating “of God”). Whether they are original or not, they are to be understood because of the surrounding context of what Jesus is explaining.
 
To understand what “kingdom” Jesus is speaking of, refer to the comments on Matthew 6:10 where Jesus said, “Your kingdom come.” The term kingdom is used to apply to different things within the dispensations God has set forth in the plan of redemption. What He is speaking of is sufficiently explained in that commentary. Along with seeking the kingdom of God, Jesus next says, “and His righteousness.”
 
This would correspond to the next words of Jesus in Matthew 6:10, “Your will be done on earth as it is in heaven.” Seeking God’s righteousness is to seek that His will is done at all times in our lives before Him.
 
The disciples were instructed on prayer. Jesus then explained the things His prayer detailed. For example, saying, “And do not lead us into temptation,” is explained through Jesus’ examples concerning treasures on earth. If our treasures are in heaven, we will not be led into temptation over earthly things.
 
As such, what Jesus is now saying is a summary of everything He has explained since the giving of the Lord’s prayer. Praying for the will of God to be done and for the coming of His kingdom was noted in Matthew 6:10. It was then plainly expressed in the closing words “For Yours is the kingdom and the power and the glory forever.”
 
The intervening words since then have not been a lot of new and disconnected thoughts. Rather, they have been helping us understand what it means when the Lord’s Prayer is spoken. Therefore, in seeking first the kingdom of God and His righteousness, Jesus next says, “and these all – it will be added to you.”
 
Notice how Jesus’ words speak of the plural, these all, and then are summed up in the singular, it. It is an indication that the plural/singular words of the previous verse are probably the correct textual rendering. Jesus is taking plural concepts and then referring to them as a single unit.
 
Jesus assures His disciples that the things they need will not be kept out of reach when people put God first. Rather, the things they need will find their proper place in their lives.
 
Life application: Notice how the words of Jesus here actually dispel the notion that having wealth is somehow inappropriate. How often has it been seen that people focus too heavily on certain words while ignoring the greater context.
 
By telling His disciples to not worry about their lives in regard to food, drink, and clothing, people assume that Jesus is saying that we should not possess such things. This seems bolstered by His words that say, “For after all these, the Gentiles seek.” If the Gentiles seeking them is stated in a negative way, then it must be that Jesus is saying, “Get rid of all your stuff!”
 
With that, they quit their jobs and join a monastery, or they promise themselves to give away everything they have earned, dying without a penny left in the bank, as if they are only responsible with each week’s paycheck by doing this.
 
Such an attitude is dispelled throughout the Bible where godly people are seen to have great wealth, such as Job and David. Good men are also noted as saving even for their grandchildren (Proverbs 13:33). But the attitude is also dispelled by Jesus’s word of this verse.
 
Jesus doesn’t tell them to not have these things. Rather, He is speaking of priorities. Put God first, and God will still give them these things. A person will not be without them, but the possessions will be in the right place in one’s life.
 
Be sure to take the entire context of what is being said into consideration. Who is speaking, when and where is the person speaking, who is being spoken to, etc. From there, consider the rest of the words as they are presented without over-fixating on a single thought that will then result in a faulty conclusion about the overall presentation. This is the responsible way of looking at all things in Scripture.
 
Lord God, help us to always put You first in our lives. It is easy to get misdirected with the things of life that crop up and distract us. We know that it is right to seek You, Your kingdom, and Your righteousness first. May we do so, to Your glory. Amen.

Matthew 6:32

Friday, 24 January 2025
 
For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things. Matthew 6:32
 
“For all these the Gentiles, it seeks upon. For your Father, the heavenly, He has known that you need all these” (CG).
 
In the previous verse, Jesus instructed His disciples not to worry. They should not anxiously ask about what they would eat, drink, or wear. Such things should not be points of concern, realizing that God is in complete control and has provided sufficiently for His people. Jesus next says, “For all these the Gentiles, it seeks upon.”
 
Jesus uses the term ethnos, Gentiles, or nations. It is a word associated with the people of the non-Jewish nations of the earth. It is derived from ethō, the forming of a custom or culture.
 
He notes that the nations who do not know the Lord as God don’t possess sufficient knowledge to understand that He is there tending to them and taking care of them, just as He has been addressing thus far. Therefore they “seek upon” the things of the world. As they cannot trust in God beyond this world, their trust must be placed in what is derived from this world.
 
The word translated as “seek upon” is introduced here, epizéteó. It is derived from epi, upon, and zéteó, to seek, search for, etc. By adding epi, it intensifies the word. They don’t just look for food and clothing, they do so diligently. They hungrily look for what will satisfy them in this life.
 
It should be noted that in some texts, this word is singular, thus the translation “it seeks.” New translations use another source text where the verb is in the plural form, “they seek.” One would think that the plural is correct, but it may be that Jesus was taking the entirety of the nations and making a point by lumping them into one unit by using the singular.
 
Either way, He next continues with, “For your Father, the heavenly, He has known that you need all these.”
 
Jesus uses the verb in the perfect tense. The Father has known the state of His people. His knowledge of this is, and it will not change even into the future. As this is so, Jesus’ words are to be taken as such. “Don’t worry and don’t fret. Your heavenly Father has it all under control, and that isn’t changing, even as you go forward into the unknown.”
 
The point of Jesus’ words is that when one knows the true God and how He has set things in motion, there should be no reason to worry about what lies ahead. He has a plan that has been in the works since the very beginning. We are living in the unfolding of that plan as the future continuously meets with the present.
 
We don’t know what the future holds, but He does. Therefore, in not worrying about the future, His people are acknowledging that He is already there, tending to what is ahead so that the plan He initiated will come to pass. This is what trust is. It is also the source of our faith –
 
“And faith, it is confidence of hoping, conviction of matters not seeing” Hebrews 11:1 (CG).
 
Life application: By using the term ethnos, Jesus has clearly and without any contestation, demonstrated that His words are not inclusive of Gentiles. He has set an absolute distinction between His audience and the Gentiles by using this word.
 
It is true that the word is used to describe Israel several times, such as in John 18:35 –
 
“Pilate answered, ‘Am I a Jew? Your own nation [ethnos] and the chief priests have delivered You to me. What have You done?’”
 
However, what Pilate has done is to note the distinction between Israel and other nations. If a Chinese were to speak of other nations, he would do the same. Thus, he would be indicating they are not Chinese. The reason why this is important is that it tells us that at this time, Jesus’ words are not being spoken to the church, an entity that will eventually be Gentile led.
 
Rather, He is directing His words to those of Israel. Some of the truths of what He says will apply later to the church, when they possess the knowledge of the true God, but that is not the context here in Matthew.
 
Therefore, to shove the church into the words of Jesus here is wholly inappropriate. We are to evaluate what He is saying, consider it in light of the context, and understand the truths as presented. When the time comes, and Jesus has fulfilled the law and set it aside by introducing a New Covenant, Jesus’ words can then be properly evaluated from this new context.
 
Those matters that deal with law, or which are specifically addressed to Israel as points of doctrine are to be left in that context. Greater truths, such as those presented in Matthew 6:26, can then be considered general rules of conduct at any given time. What He is saying in this verse is not so much a matter of law as it is a matter of the expected interaction of God’s people with their heavenly Father.
 
Heavenly Father, help us to consider the context of Jesus’ words as we evaluate His ministry. At what point do we directly apply them to our lives and doctrine, and when do we stand back and note that they are directed to Israel for a different purpose? Help us to think clearly in this lest we get misdirected. His work under the law is complete. May we rest in that and live our lives accordingly. Amen.

Matthew 6:31

Thursday, 23 January 2025
 
“Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ Matthew 6:31
 
“Therefore, not you shall be disquieted, saying, ‘What we shall eat?’ or ‘What we shall drink?’ or ‘What we shall don?’” (CG).
 
In the previous verse, Jesus spoke of how God enrobes man. Because of what He does, Jesus next says, “Therefore, not you shall be disquieted.”
 
God has ordained how things are. He has invested man with ability, and He has provided the earth with abundance. Taking these things together, man can feel confident that he has what he needs to have sufficiency. Fretting about what might be is pointless.
 
Those things that we cannot change are not going to change through anxiety attacks. Therefore, there should be no reason to get disquieted, and there is no reason for us to be “saying, ‘What we shall eat?’ or ‘What we shall drink?’ or ‘What we shall don?’”
 
This takes the reader right back to verse 6:25 –
 
“Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing?”
 
Rather than focusing on these earthly, temporary things, man should consider the Source and Giver of these things first. Having faith in His provision and how He has orchestrated things should be where our trust lies. The birds go out each day and find what they need. When they find it, they use what He has provided, a beak, for example, to obtain it.
 
Flowers are sown into the earth. They come up according to His plan and adorn it with beauty. The flower doesn’t consider what is coming tomorrow. It simply exists as a beautiful adornment of the earth.
 
As God has placed man on the earth, based on how He has orchestrated everything else, surely He must have given man what he needs to exist as well. As we are a part of this ongoing cycle, we should accept that this is so, trust Him to continue to provide, and not fret about what lies ahead.
 
Life application: There are people all over the world. Man is found in the hottest, driest places, the most barren and cold areas, sweaty heated sauna-like places, along coasts, and in the mountains.
 
Wherever man has gone, someone in the traveling party has said, “This would be a great place to live!” And so, he settled in and became accustomed to the area and what it provides. Others said, “No way, Jose! I am moving on. Who would ever want to live here?” And so, onward he went until he found a place suitable to his desires.
 
From there, the earth was fully inhabited. But everywhere people have settled, they have adapted to the location because God set up the earth to give them what they need. Some things are more abundant in one place but lacking in another. However, the things that are necessary for man to survive have been found and exploited.
 
This is how God has provided and continues to provide. We adapt because God has given us the ability to do so. When a place is too inhospitable, man moves on. In this manner, the earth is filled with humanity.
 
As this is so, and as the one thing that is truly necessary but which is lacking except when it is brought into man’s various places of dwelling, shouldn’t we be willing to get it out to others. What is this thing? It is the gospel of Jesus found in the word of God.
 
Man exists around the globe because God has made it possible for him to do so. But man exists without salvation unless we are willing to share what God has done. Let us help turn the temporary existence of each man on earth into an eternal existence in the presence of God. May we be a part of filling this otherwise unfilled necessity.
 
Glorious God, You have provided life and abundance for us to dwell in Your presence. You have also provided the way that we can do so for all eternity. However, that way will not be available to others unless we are willing to make it happen. Help us, Lord, to share the message of Jesus to those who so desperately need it. Amen.

Matthew 6:30

Wednesday, 22 January 2025
 
Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith? Matthew 6:30
 
“And if the herbage of the field, today being and tomorrow throwing into the furnace, God thus enrobes, not much more you – little-faithed?” (CG).
 
In the previous verse, Jesus made the comparison between the lilies and Solomon, stating that the lilies exceed Solomon in how they are arrayed. Now, to explain why that is important to consider, He next says, “And if the herbage of the field.”
 
The word is new, chortos. It literally signifies a court, garden, field, etc. where grass grows. Thus, by implication, it refers to that which grows in such a place. This would be inclusive of grass, but not limited to it.
 
In this case, saying grass is insufficient because Jesus has just been speaking of lilies. Switching to grass confuses the analogy. Rather, using herbage allows for the inclusion of whatever has grown in the field, including any lilies that pop up to adorn it. Understanding this, He continues with, “today being and tomorrow throwing into the furnace.”
 
Here is another new word, klibanos. It refers to an earthen pot which is used for baking. As such, it is a furnace or oven. It corresponds to the Hebrew word tanur. Today, because of the popular nature of Indian food, many people know of their tandoor which is quite similar.
 
Depending on the style of pot, it is either heated from the inside and then bread is slapped onto the outside to be baked, or it is heated from the outside and bread is slapped onto the inside to be baked. Either way, the flat bread adheres to the side until removed by the baker when it is turned and heated on the other side.
 
In the case of Jesus’ words, it would be one heated from the inside. This is because the herbage is thrown into it. The point so far is that Jesus has spoken of the immensely intricate and beautiful nature of the lily, outshining the beauty of Solomon.
 
And yet, in a day, it is dried up and dead, becoming stubble, useful only for burning in an oven. Understanding this, how the next words are applied varies based on the translation, “God thus enrobes, not much more you.”
 
Most translations apply these words to the lilies –
 
“Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven” (NKJV).
 
However, some apply them to the hearer in the final clause –
 
“...God so clothes much rather you, ye of little faith!” (SLT).
 
Without the dogmatic nature of other translations, the ambiguous nature of the CG translation allows the reader to come to his own conclusion –
 
“And if the herbage of the field, ... God thus enrobes,” or “God thus enrobes, not much more you?”
 
Either way, if God has ordained it to be this way, the point is understandable because of what Jesus has already said previously about the lilies. However, another complication arises because of how translations are rendered.
 
There are different ways of interpreting what Jesus is saying concerning being clothed. One is that man is more important than the lily, and so God will tend to our needs in a way that is commensurate with the honor and dignity that man has been bestowed as the pinnacle of His creation.
 
This is how most translations express the thought. They do this by either shuffling the words around and/or inserting words to fit this presupposition, such as “will He not much more clothe you” (NKJV, et al). The SLT omits the negation (not) and comes to the same general thought, “God so clothes much rather you.”
 
The word amphiennumi, to clothe or enrobe, is used. It signifies to put on clothes or to enrobe. In this case, God is the One who is performing the action. The way the words are structured it seems more likely to point to the state of the clothing, not a later granting of it, “God thus enrobes, not much more you.”
 
The verb is present tense, not future, as the NKJV and others imply. As such, Jesus is not saying God is going to give us garments to enrobe us, but that He has given us garments that enrobe us – meaning the dignity and honor of being a human.
 
The comparison is to the beauty of the lily, which didn’t labor or spin. It was simply enrobed with beauty. Unlike the lily, man is enrobed with intelligence and ability. Therefore, he has the necessary basics to provide himself with garments.
 
Therefore, why should we worry about what we will wear? When the time for garments is needed, we will obtain what we need because we have already been enrobed with the garments of humanity by God. Understanding this, Jesus next uses an adjective to describe those who are anxious about such things, calling them “little-faithed?”
 
The word is also new, oligopistos, coming from two separate words that indicate little in number or low in quantity and faith. He is saying that humans who worry about such things are little-faithed. They walk around constantly worried about what might be. Instead, they should trust that God has given them the wisdom and ability to take care of themselves. In turn, they should be grateful to Him for such blessings.
 
Life application: The basic intent of Jesus’ words, regardless of some of the pointless or obscuring changes in translations, is that man has importance to God. He is the highest point of God’s creation, and we should conduct our lives in a manner that demonstrates that we believe it is so. Not in arrogance or boasting, but in humility that God has given us such wisdom and ability.
 
We should provide for our needs as humans because we are human. We shouldn’t fret about what lies ahead when we are fully capable of using what God has given us to provide for ourselves because He has and continues to provide for us.
 
Let us do so at all times. And as we do, may we remember to thank and praise Him for allowing us the honor of existing in His presence for all eternity because of what He has done to reconcile us to Himself through Jesus Christ – the One enrobed in humanity and yet fully God. Thank God for Jesus Christ our Lord.
 
Glorious God, because of Jesus, we are granted greater and eternal garments of righteousness so that we can stand in Your presence for all eternity. Why You have so favored us is hard to imagine, but we accept that it is so. We have faith that what Jesus has done is sufficient to carry us through to behold Your glory forever. Amen.

Matthew 6:29

Tuesday, 21 January 2025
 
and yet I say to you that even Solomon in all his glory was not arrayed like one of these. Matthew 6:29
 
“And I say to you that neither Solomon in all his glory, he was arrayed like one of these” (CG).
 
In the previous verse, Jesus told His disciples that the lilies of the field neither toil nor spin. These are the things man does to obtain clothing. He may labor growing and harvesting flax, he may labor in the shearing of his flocks, and so forth.
 
From there, the material is processed and eventually ready for spinning into useable strands that can be woven into garments. The lilies don’t do this, but Jesus says, “And I say to you that neither Solomon in all his glory.”
 
He begins a comparative statement using Solomon as His point of comparison. Solomon was the richest king ever –
 
“And I have also given you what you have not asked: both riches and honor, so that there shall not be anyone like you among the kings all your days. 14 So if you walk in My ways, to keep My statutes and My commandments, as your father David walked, then I will lengthen your days.” 1 Kings 3:13, 14
 
Along with kingly wealth, there will obviously come kingly garments, the finest that can be obtained. He would have stood out among all who came into his presence because of them. And yet, Jesus next says, “he was arrayed like one of these.”
 
Having said “neither” in the previous clause, Jesus is saying that despite the amazingly beautiful garments worn by Solomon, garments that took an immense amount of skill and effort to make, Solomon was not arrayed as beautifully as the lilies of the field.
 
Jesus uses the word periballó, to clothe, enrobe, etc. It comes from two words signifying around and to throw. It is that which covers around a person, and thus his garments. In this case, because of the beauty of the subject, the lilies, using the word arrayed conveys the idea. They are radiantly beautiful in their time of blooming.
 
Life application: If you pick up a common lily or other flower and start studying it, the more you look, the more intricate and beautiful it is. We normally just take in flowers from a distance or in a setting with other things. But taken alone, it is hard to understand how anyone cannot see God’s handiwork in the construction of the flower.
 
Each is unique and yet recognizable within the type. They carry smells that are a part of their makeup, something Solomon’s garments wouldn’t have. Rather, he had to get his perfumes elsewhere and apply them.
 
The lily will have sweetness for insects to come and enjoy. In the process, they will then be pollinated by the insects as they travel to other lilies. There is an entire system of wonder and intricate beauty found in them.
 
The people that fashioned Solomon’s garments probably did an amazing job. But compared to the work that God placed into the creation of the flowers, their work doesn’t even compare. Take time to think about the wisdom and beauty of what God has done. And then, be sure to give Him the praise that He is due for having provided us with such wonder.
 
Heavenly Father, nothing compares to You. You are the Source of all wisdom, goodness, wonder, and delight. Thus, You far excel those things. How can we not adore and praise You for who You are. Help us, O God, to remember You in every step we take along this path of life. Amen.
 

Matthew 6:28

Monday, 20 January 2025
 
“So why do you worry about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin; Matthew 6:28
 
“And about apparel, why you disquieted? Fathom the lilies of the field, how it grows. Not it labors, nor it spins.” (CG).
 
In the previous verse, Jesus spoke about the inability of anyone to add a single forearm to his maturity. Because this is so, He next asks an obvious question, “And about apparel, why you disquieted?”
 
The words refer back to verse 25 –
 
“Through this, I say to you, not you disquiet your soul – what you may eat and what you may drink, nor your body – what you may don. Not more, it is, the soul the food and the body the apparel?”
 
Apparel for protection is essentially a basic human need in most parts of the world. In very few places are there natives who do not cover a sizeable portion of their body. It is also something intended for an individual’s privacy. So basic is this understanding, that it goes back to the very first thing ever recorded as having been fashioned by man –
 
“So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate. 7 Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings.” Genesis 3:6, 7
 
And more, until the historically recent industrial age, clothing took a lot more effort to make. Thus, it was expensive, even being considered as a part of one’s wealth. Because of this, people would get anxious or bent out of shape when something interfered with their possessing or retaining their apparel. In response to such an occasion, He next says, “Fathom the lilies of the field.”
 
Here is a word found only once in Scripture, katamanthanó. It signifies more than learning, but grasping “something conclusively by considering it carefully” (HELPS Word Studies). Most translations use the word consider or observe. But it is more than that. The idea is to plumb the depths of what is being considered. Thus, the word fathom hits the nail on the head. The word signifies to penetrate to the truth of something or comprehend it fully.
 
Jesus is telling His disciples to stop and look at the lilies in a way that brings forth an understanding of how majestic God’s handiwork is. And the lily, or krinon, is truly majestic. The Greek word is found only here and in the comparable passage in Luke 12. It is equivalent to the Hebrew word shushan, lily, which is especially highlighted in the Song of Solomon. Of the lilies of the field, He asks them to fathom “how it grows.”
 
The word in Greek, auxanó, refers to becoming greater in size. He wants them to fully consider how lilies come to maturity, explaining, “Not it labors, nor it spins.”
 
The verbs kopiaó, to feel fatigued and thus to labor, and néthó, to spin, are first found here. The word néthó will also only be found again in the comparable passage in Luke 12. Such lilies are found in many places in Israel in great abundance. They come up without any tending to or care, and they brilliantly adorn wherever they appear. Jesus will continue with His words about the lily in the next verses.
 
It should be noted that in some texts, the last three verbs are singular: it grows, it labors, and it spins. In other texts, the verbs are plural, they. The verbs in Luke 12 are singular, as they are here. Jesus has gone from the plural, lilies, to the singular, it. This is a way of saying that all lilies are identical in this manner. They were created by God and they are one example of the many amazing workings of God found in the creation.
 
Life application: When walking down a concrete sidewalk, you can often see life growing up in any crack that occurs. Life is working its way out of the most inhospitable places. First, there is not a lot of soil in such a place. There may be less water, more heat, or other disadvantages in such a place as well. And more, there is often a constant pounding of feet and rolling of skates down sidewalks.
 
And yet, in the morning, when a little dew has been on the area overnight, beautiful flowers will pop out of these cracks. Some have dazzling colors or shapes. But you have to get close to notice all the details. Imagine that. God has organized the world where life will pop up and grace our eyes with beauty in the most unexpected places if we are just willing to stop and look.
 
Consider how good God is to have woven such intimate beauty into His creation. What a wonderful, loving, and tender God to have done this for people like us.
 
Lord God, we praise You for Your goodness to us. How blessed we are to be in Your presence and to share in Your wisdom as it is displayed in an infinite number of ways in Your creation. Thank You for allowing our eyes to behold and our minds to grasp Your amazing works. Amen.
 

Matthew 6:27

Sunday, 19 January 2025
 
Which of you by worrying can add one cubit to his stature? Matthew 6:27
 
“And who from you, disquieting, he can add upon his maturity one forearm?” (CG).
 
In the previous verse, Jesus spoke of the birds of the air and how our heavenly Father tends to them. He then noted that man excels the birds. Therefore, it is to be understood that man should be able to rely on the gifts from our heavenly Father in a manner greater than the birds. Understanding this, He next says, “And who from you, disquieting.”
 
He uses the same word found in verse 6:25, translated here as disquieting. The Greek signifies to be anxious. A single English word to meet that intent is disquiet. In this case, it is a present participle. The person wasn’t just anxious, but he is and continues to be so. He is a worrywart who sits and frets over every issue of his life which is beyond his control.
 
“What will I have for dinner? What if I don’t have food? What if a snake crawls into the house? What will happen when my children grow up and move out? Who will take care of me? Will the sun rise tomorrow? What if the sun doesn’t rise tomorrow?”
 
Such a person can never live joyfully in the present because the cares and worries of the world around him mentally hem him in. He is trapped in a cycle of pointless fretting over things he has absolutely no control over. He tosses on his bed at night, and he sits and shuffles his feet during the day, pondering whatever disaster his mind suddenly brings forward. Of such a person, Jesus asks, “he can add upon his maturity one forearm?”
 
The word translated as add is first found here in Scripture, prostithémi. Depending on the context, it can signify to increase, proceed, add, etc. One can see the etymological root of our modern word prosthesis. A prosthetic device is something added to a person, like Steve Austin’s bionic arm.
 
The next word, translated as maturity, is hélikia. It is derived from hēlix, an adult comrade. Each of these is akin to hēlios, the sun, because the sun is the great marker of time for humanity. Day by day, it arises, counting man’s days into years as he develops into maturity. The word hélikos, therefore, is rightly translated as maturity, but it signifies in size, years, stature, etc.
 
The last word of note is péchus. It signifies the length of the forearm, from the elbow to the end of the fingers. This corresponds to the Hebrew word ammah, the mother measurement, meaning a cubit. Jesus is saying that a person has no ability to add a single forearm of length to his stature.
 
As he cannot do this basic thing that God has genetically instilled into the aging process of man, then should he be fretting about the other things God has control over but which we have no ability to control?
 
Life application: People get illnesses, cancers, and other afflictions. People get into car accidents. Car accidents can affect people who are not even on the road. An out-of-control car can veer right into someone’s house while the family is having dinner. Meteorites have been known to land in people’s houses.
 
There is nothing we can do about such things. To worry about what “might” happen is a giant waste of time. And more, it demonstrates a lack of faith in God for those who are saved. If Jesus has truly saved us, then whether in life or in death, we will be brought home to Him someday. This is a promise in His word.
 
To worry about all the what-ifs of life reveals a lack of faith that everything will be ok in the end. It is damaging to one’s life, it is annoying to the people who have to hear such things, and it takes our eyes off of Jesus. If we have our eyes fixed on Jesus, as the Bible instructs, why should we worry one iota about the things we cannot control?
 
This doesn’t mean we cannot grieve over getting cancer. The thought of going through the treatment process is unappealing at best. To see someone we love going through it can be almost debilitating because we mourn for their trials. God has given us the ability to mourn and be grieved for a reason. But to worry and fret is pointless. Let’s heed the word of the Lord through Paul –
 
“Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; 7 and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.” Philippians 4:6, 7
 
Lord God, help us to not be worrywarts, anxious Annies, or fretting Franks. Instead, may we live calmly in Your presence, understanding that we just have to trust You with the things we cannot control. You are God, and You have saved us through Jesus’ shed blood. He didn’t worry about the process of His passion. Rather, He entrusted Himself to Your care. May we do likewise. Amen.

Matthew 6:26

Saturday, 18 January 2025
 
Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they? 
 
“You gaze at the birds of the heaven, that not they sow nor they reap, nor they collect into barns. And your Father, the heavenly, He nourishes them. Not more, you – you excel – them?” (CG).
 
The previous verse conveyed Jesus’ words concerning not worrying about one’s life, what you will eat or drink or wear as apparel. Now, as a practical example of why this should be so, He continues with, “You gaze at the birds of the heaven.”
 
Here the word emblepó is introduced. It is derived from en, in, and blépō, look. Thus, it is more than simply looking. Rather, it is to look intently, in a sustained and concentrated way. The word gaze, to look steadily and intently, suitably translates this word. Jesus is telling them that if they consider birds, they will understand what He will next describe.
 
The peteinon, a bird or fowl, is also introduced. Some translations say fowls, but in English that word refers to domesticated birds raised for meat or eggs, something not intended by Jesus. Rather, the word birds describes any member of this animal class. Because they are the birds of the heavens, they are not merely domesticated fowls. Of these, He says “that not they sow nor they reap.”
 
Both of these words are also new. The first, speiró, meaning to sow, comes from spaó, to draw, as in drawing a sword. One can imagine the farmer reaching into his bag, drawing out a handful of seed as if he has a sword in there, and then casting it out to the soil. The word therizó, reap, is derived from theros, heat. This then is translated in Scripture as summer. It thus speaks of the summer harvest. From there, the idea of reaping is derived.
 
Birds don’t draw out seed, intentionally dropping it in a specific place with the intent of coming back later to harvest the grain. And more, Jesus says, “nor they collect into barns.”
 
Rather than storing up in barns, birds go out each day and look for food. They then feed their young with what they find. There are no cabinets or cupboards in the nest. Despite the seemingly hard existence of looking for food each day, the world is filled with birds of all sorts. They keep on mating and reproducing. As such, they obviously have their daily needs met. If not, their extinction would quickly come about. But how does this process happen? Jesus explains it, saying, “And your Father, the heavenly, He nourishes them.”
 
Again, a new word is seen, trephó. It conveys the idea of providing sustenance. This can be literal or figurative. To nourish is a most appropriate translation to convey the full intent. The birds feed, the food is sufficient, and thus, they are nourished by what they have received from our heavenly Father. He has ordained the creation to produce in a certain regular and expected way.
 
He created birds whose needs match this regular cycle of produce. Therefore, they can continue generation after generation. The cycle has continued steadily so that we can look upon the creation and marvel at the variety of birds that fill the earth, and yet none of them have a barn set aside. Rather, the earth itself, with its daily provision, is God’s storage house for these creatures. Understanding this, Jesus next says, “Not more, you – you excel – them?”
 
In this short question, two more words are introduced into the New Testament. The first is mallon, an adverb signifying more, as in a greater degree. As such, Jesus is saying that though God meticulously cares for the birds of His creation through what He has set up, He has more care for humans than He does for birds. This is seen in the next word, diapheró, a word literally meaning “to bear through.” In this context, it thus signifies to excel or be better than.
 
One can think of God carrying through His birds. Day to day, He gives them food, and they are successfully brought through each day. And yet, God attends more carefully to man, carrying him through each day.
 
How does this happen? It is because He has endowed man with the ability to increase knowledge, figure out difficulties, plan ahead, etc. Birds have been endowed with the knowledge of how to get food each day. But they don’t have the sense to build a barn and store up grain. Man does. Therefore, why should we worry?
 
God has tended to the bird. He has tended to us more than the birds. Therefore, we should use our brains to increase through what He has already provided.
 
Life application: Jesus has not departed from the thought of storing up treasure in heaven. He is building upon that idea with His continued words. If we can see that God tends to His creation through how He has set things up, and if we acknowledge that God has placed a special stamp of His creative efforts upon man, then we should have faith that God intends good for us.
 
The treasures in heaven to be attained from this understanding are based on our faith in Him, His creative decisions, His provision for us in His creation, our acknowledgment that these things came from Him and not ourselves, and so forth. Paul says it this way –
 
“For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?” 1 Corinthians 4:7
 
In the end, everything that we possess, whether physical or spiritual, is ultimately derived from God, who created all things. What we have, be it ability, intelligence, inheritance, etc., came from beyond ourselves. Therefore, why should we boast?
 
Rather, we should acknowledge God in all ways and at all times for everything we have and for everything that comes our way. In doing so, we are living by faith. Nothing done in faith will lose its reward.
 
Lord God, thank You for Your open hand of grace from which every blessing flows down upon us. We know that all things are from You. And so, Lord, may we be faithful in acknowledging this, praising and thanking You for Your kindness to us. How great, wonderful, and kind You are to us, O God. Amen.

Matthew 6:25

Friday, 17 January 2025
 
“Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing? Matthew 6:25
 
“Through this, I say to you, not you disquiet your soul – what you may eat and what you may drink, nor your body – what you may don. Not more, it is, the soul the food and the body the apparel?” (CG).
 
In the previous verse, Jesus spoke of the unrealistic nature of serving two masters. Now, still speaking in the same general context, He says, “Through this, I say to you, not you disquiet your soul.”
 
Jesus uses the verb merimnaó, disquiet. It is derived from the noun merimna, signifying care, worry, anxiety, etc. Thus, the verb signifies the act of such things as being anxious, worrying, etc. The word single word disquiet gives the proper sense. It would be comparable to saying, “Don’t get your soul all riled up over this. Next, He tells what to not be disquieted over, saying, “what you may eat and what you may drink.”
 
How do these words fit the context of serving two masters? The answer is that if one is serving money, meaning he is seeking earthly treasure, he will naturally worry about his food and drink. It doesn’t matter how rich one becomes, he learns to live at that level of wealth. For a millionaire to decrease in wealth by a dollar is more painful than for a poor person who has nothing to lose.
 
The poor saved person has to trust in God for his daily needs, whereas the wealthy millionaire trusts in his riches to provide them. He is serving the master mammon. In the case of food and drink, the poor person will be willing to eat whatever comes his way, whether off the tree or off the ground.
 
He is satisfied with the nourishment. On the other hand, the rich person would not dare to eat something without it being washed, properly sliced, laid out in a nice pattern on a plate, and set with the appropriate utensils. He cares less about the nourishment than the setting in which it is provided. He forgets that the food is ultimately being eaten for its nutrients, regardless of how it is obtained and set forth. Continuing on, Jesus next says, “nor your body – what you may don.”
 
It is another new word, enduó, to put on clothing. It is derived from en, in, and dunó, to sink. Thus, one gets the sense of sinking into a garment. Therefore, it is to don one’s clothing. One can see the etymological connection to our modern words endue and endow.
 
The same truth exists with wearing apparel as it is with eating and drinking. A rich person will worry about every thread being perfect, keeping the garment perfect, and having lots of garments that he anxiously must choose from to impress others.
 
On the other hand, a poor person may have just one garment. It may be torn, filthy, stinky, etc. When it rips, he will hand mend it, not caring what type of stitch he uses or what color thread was obtained to do the repair. He is grateful for the blue thread on his brown garment, whereas the rich man would be in a fit if the seamstress did such a thing.
 
He may yell at her, threaten her in some way, and go home skulking that his beautiful garment was treated so poorly. He may toss and turn all night about the situation. On the other hand, the poor man will sleep sweetly in his stinky old rags.
 
Jesus then says, “Not more, it is, the soul the food and the body the apparel?” The answer is obvious, it doesn’t matter what kind of food you eat or what type of garments you wear. They don’t make the person. Each is a temporary part of his existence that will pass away in due time.
 
Life application: Of the new word enduma, apparel, a word derived from enduó, noted above, Strong’s Lexicon says –
 
“In the ancient Greco-Roman world, clothing was an important indicator of social status, occupation, and identity. Garments could signify wealth, authority, or religious devotion. In Jewish culture, clothing also had religious significance, with specific garments prescribed for priests and other religious functions.”
 
Nothing has changed. The quest for wearing the best clothing is the quest for popularity, fame, a following on social media, etc. In churches, priests and bishops are robed in super special cassocks that are highlighted with rachets. On their heads, they wear big poofy, pointed miters, etc.
 
These and other garments supposedly set them off as pious men of God filled with super religiosity. With the ending of the Mosaic Law, there is nothing prescribed in Scripture to physically set a pastor, priest, or preacher off from the rest of the congregation. And yet, in order to set these people apart, they are given these garments.
 
Unfortunately, as has been seen throughout history, such garments often adorn people whose hearts are far from God. They are money grubbers, perverts, predators, and highly arrogant in their demeanor.
 
The exquisite garments of the social elite are often lipstick on pigs. They adorn people whose hearts are self-centered and filled with pride and haughtiness. But in the masses of people who just live their lives quietly in regular clothing and who humbly come before the Lord with their requests for the meeting of their daily needs, there is fellowship and closeness with God.
 
Who is in the better standing? The answer is obvious. Be content with your station in life. Improve it if you can, but don’t fret over what you don’t have. Through Jesus, the Lord has given you all you need for an eternity of delight in His presence.
 
Lord God, thank we come before You with thanks for the many blessings of this life. You give us food to satisfy our bodies, you provide flowers on our path as we walk, and You give us rain, sunshine, cool breezes, and little puppies. How good You are to us, O God. Amen.

Matthew 6:24

Thursday, 16 January 2025
 
“No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon. Matthew 6:24
 
“None, he is able, to serve two lords. Or – for he will detest the one and he will love the other. Or – he will enclasp one, and the other he will disesteem. Not you are able to serve God and mammon” (CG).
 
In the previous verse, Jesus noted that when your eye is bad, your whole body will be filled with darkness. He further exclaimed how great that darkness will be. Continuing on, He next says, “None, he is able, to serve two lords.”
 
The word is douleuó. It signifies bondage or slavery. It refers to the service of such a person. To think that one slave could have two masters whom he served is out of the question. This is both from a standpoint of practicality as well as fealty. In such a case, Jesus next says, “Or – for he will detest the one and he will love the other.”
 
His words again explain the matter of storing up treasures, whether on earth or in heaven. A slave will adhere to one master and reject the other. But if they are both his master, it would cause a real conflict for him, one that would come with insurmountable problems.
 
Such is the case with storing up wealth. If one is trying to store up treasures both on earth and in heaven, he will place his affections on one over the other. It is the inevitable result of divided allegiances. To reconfirm what He just said, Jesus next restates the matter, this time placing the positive first, followed by the negative, saying, “Or – he will enclasp one, and the other he will disesteem.”
 
The first word, antechó, translated as enclasp, means to cling to, hold firmly, or hold against. One can see someone embracing his favored master. The second word kataphroneó, translated as disesteem gives the sense of despising or scorning. He will look down on the unfavored master and even actively insult him. It is the word the author of Hebrews uses when describing Jesus’ attitude towards the trial He faced in His passion –
 
“Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, 2 looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising [kataphroneó] the shame, and has sat down at the right hand of the throne of God.” Hebrews 12:1, 2
 
Jesus embraced doing His Father’s will, despising the shame that He had to face in order to do as the Father sent Him to do. Jesus says that not having this attitude is what it is like when one tries to serve two masters. To fully confirm this as a precept He next says, “Not you are able to serve God and mammon.”
 
HELPS Word Studies defines mammon as a Semitic term for “the treasure a person trusts in.” Thayer’s Lexicon associates it with the Hebrew word aman, to trust. When one places his trust in wealth, that is where his allegiance will be. As such, when serving mammon, a person will not trust God. Likewise, when one trusts the eternal God, the riches of this life will be understood for what they truly are, meaning temporary and fleeting.
 
Life application: As has been noted before, there is nothing wrong with having wealth. In fact, when one possesses wealth, it should be considered a blessing from God. However, the opposite is not to be considered true. When someone is not wealthy, it does not mean that God doesn’t favor them.
 
That attitude is a trap that too many fall into. Just because someone receives a blessing, such as finding a large gold nugget on the side of the road, it doesn’t mean God loves him more than the person walking with him who found nothing. It was simply a blessing that God laid out in His creation and the person to the right happened to be there to find it.
 
Suppose two people started roofing businesses. They both start on a similar level with the same existing conditions. However, when one of them gets his first job, the home owner happens to be a very influential person. The roofer does a good job and the house owner uses his influence to recommend this new roofer to many people. He becomes successful and wealthy.
 
On the other hand, the second roofer gets his first job with a plumber. He does a job just as well as the first roofer, but the plumber doesn’t have any real influence. Likewise, all the others who hire him over the years are just regular Joe’s. He never gets the big contracts or recognition of the other roofer even though he has faithfully done comparable work.
 
The first roofer received a blessing in life that changed the course of his company. Was it really his business prowess or just a grace that came upon him apart from himself? The answer is obvious. Who will each give their credit to for what they have? Seeing how people respond to the incidents in life that happen to them will show where their true loyalties lie.
 
In the end, no matter how little or much we are blessed in this life, we should give honor, thanks, credit, and glory to God for what we do have. This is how we will earn our rewards in heaven. Faith is the key. When we demonstrate faith, God will be pleased to reward us accordingly.
 
Lord God Almighty, our days are numbered and You have seen them all before the first came to pass. But we are living in the stream of time, unknowing of what lies ahead. Help us to have faith in You during this walk, understanding that You are always there with us, carrying us along until the day we stand before You for our rewards because of trust in what Jesus has done. Amen.