BIBLE IN TEN

Matthew 5:8

Wednesday, 13 November 2024
 
Blessed are the pure in heart,For they shall see God. Matthew 5:8
 
“Blessed – the pure of heart,For they – God they will see” (CG).
 
In the previous verse, Jesus referred to the compassionate, noting that they will be compassionated. Next, He turns to the first verse I ever memorized. It was on a refrigerator magnate, and I was probably about five. It begins with, “Blessed – the pure of heart.”
 
Jesus is probably referring to a Psalm of David where this thought is presented as ascending to the temple –
 
“Who may ascend into the hill of the Lord?Or who may stand in His holy place?4 He who has clean hands and a pure heart,Who has not lifted up his soul to an idol,Nor sworn deceitfully.” Psalm 24:3, 4
 
However, the psalm doesn’t explain how the heart is pure. Nor does Jesus address it now in the Beatitudes. This is the first use of kardia, heart, in the New Testament. One can immediately see the etymological root of our modern words such as cardiology, cardiac arrest, etc. But what is this referring to? HELPS Word Studies is a big help for our understanding –
 
“kardía – heart; ‘the affective center of our being’ and the capacity of moral preference ... ‘desire-producer that makes us tick’ ... i.e. our ‘desire-decisions’ that establish who we really are. ... [it] is mentioned over 800 times in Scripture, but never referring to the literal physical pump that drives the blood. That is, ‘heart’ is only used figuratively (both in the OT and NT.]”
 
Moral preferences, then, give us a sense of the meaning. Are we morally geared towards the things of God or toward the things of the world? With that understood, how does one actually have his heart purified? The answer is, “To adjust our moral self to match what God expects of us.” However, more directly, the New Testament answer is, “Through faith.” That is seen several times in various ways –
 
“So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, 9 and made no distinction between us and them, purifying their hearts by faith.” Acts 15:8, 9
 
“Flee also youthful lusts; but pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart.” 2 Timothy 2:22
 
“Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded.” James 4:8
 
In the last example, James is speaking to sinners. To become considered a non-sinner, one must come to God by faith. Only in Him is sin not imputed (2 Corinthians 5:19). When this occurs, our sins are no longer counted against us. Of those who have come to God by faith through Christ, Jesus next says, “For they – God they will see.”
 
God is Spirit. We will never actually “see” God. To see God in His fullness is not possible because He is infinite. The meaning of Jesus’ words, however, is clearly defined by Paul in 2 Corinthians 4 –
 
“For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.”
 
To behold Jesus is to behold God as He ceaselessly and eternally reveals Himself to us through Him. In Christ, Paul says elsewhere –
 
“For it pleased the Father that in Him all the fullness should dwell, 20 and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.” Colossians 1:19 20
 
To see Jesus is to see the fullness of who God is because in Him dwells the fullness of God. Jesus is the means by which we can see, know, and more fully understand the Creator.
 
Life application: A couple of days before typing this commentary, the “pope” claimed that all religions are a path back to God. He does not ask any to come to Christ, he tells them that following their path to destruction is ok, and he makes a mockery of what Jesus endured to reconcile us to God.
 
Don’t be led astray by false teachers and false prophets. If one person could come to God apart from Christ, it would render the purpose of the cross null and void. Jorge Mario Bergoglio will most likely have to stand before God at the Great White Throne, give an account for his faithlessness, and then be eternally consigned to the Lake of Fire because he lacks the faith to have his wicked heart purified.
 
Status, wealth, position, or fame will not get you to heaven. Only faith in Jesus Christ and His accomplished work will do so.
 
Lord God, thank You for Jesus Christ our Lord who makes access to heaven possible through His shed blood. We glorify You for what You have done through the giving of Your Son. Now, with hearts purified, we may see You because we see His face. Thank You, O God, for Jesus Christ our Lord. Amen.
 

Matthew 5:7

Tuesday, 12 November 2024
 
Blessed are the merciful,For they shall obtain mercy. Matthew 5:7
 
“Blessed – the compassionate,For they – they will be compassionated” (CG).
 
Jesus continues the Beatitudes in this verse, beginning with, “Blessed – the compassionate.”
 
The word is eleémón, merciful or compassionate. It can even be translated as being full of pity. It is found only here and in Hebrews 2:17. It is derived from the verb eleeó, to actively have pity on or be merciful to. That will be seen in the next clause.
 
Both words are most commonly rendered as merciful. However, the words are so similar that to keep from adding a lot of extra words to define mercy, which is necessary in the verb form, the word compassionate makes for a simpler translation. This is seen in the words, “For they – they will be compassionated.”
 
A single word describes the act. But what does it mean to receive mercy or be compassionated based on one’s own conduct? A good example of this being worked out in a parable is that of the unforgiving servant of Matthew 18 –
 
“Jesus said to him, ‘I do not say to you, up to seven times, but up to seventy times seven. 23 Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. 24 And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. 25 But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. 26 The servant therefore fell down before him, saying, “Master, have patience with me, and I will pay you all.” 27 Then the master of that servant was moved with compassion, released him, and forgave him the debt.28 But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, “Pay me what you owe!” 29 So his fellow servant fell down at his feet and begged him, saying, “Have patience with me, and I will pay you all.” 30 And he would not, but went and threw him into prison till he should pay the debt. 31 So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. 32 Then his master, after he had called him, said to him, “You wicked servant! I forgave you all that debt because you begged me. 33 Should you not also have had compassion on your fellow servant, just as I had pity on you?” 34 And his master was angry, and delivered him to the torturers until he should pay all that was due to him.35 So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses.’” Matthew 18:22-35
 
Life application: As believing Christians, we should be more aware of this than any others. We, like all humans, stood at enmity with God. We stood in a state of eternal condemnation, forever to be separated from God. But God took the first step, a step that did not need to be taken, and sent Jesus to bring us out of that state –
 
“And you He made alive, who were dead in trespasses and sins, 2 in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, 3 among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.4 But God, who is rich in mercy, because of His great love with which He loved us, 5 even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), 6 and raised us up together, and made us sit together in the heavenly places in Christ Jesus, 7 that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast. 10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” Ephesians 2:1-10
 
As this is so, and because we were completely undeserving of the salvation we have been granted, shouldn’t we do our best to be merciful and compassionate to others as well? The greatest sinner is no different than you were. To withhold at least a simple explanation of Jesus to them is the exact opposite of what God in Christ had done for you.
 
It doesn’t matter what color their skin is, what political party they hold to, or what type of perversion they are engaged in, you were just as lost and separated from God as they are. The only difference is that someone took the time to share the gospel with you. Are you going to be like the unmerciful servant? When you stand before the Lord at the Bema seat of Christ, there will be a price to pay for your uncaring, uncompassionate heart.
 
Be sure not to have such a meeting. Instead, change your mind and be willing to share the good news of Jesus!
 
Lord God, give us wisdom on how to conduct our lives before You. We have all kinds of biases, and a cold streak can easily come up in us and get us to stop doing what we should be doing. Regardless of how we look at others, give us the eyes to look at them as You do. They are people deserving of hearing the gospel. What they do with that is up to them. Help us in this, O God. Amen.
 

Matthew 5:6

Monday, 11 November 2024
 
Blessed are those who hunger and thirst for righteousness,For they shall be filled. Matthew 5:6
 
“Blessed – those famishing and thirsting righteousness,For they – they will be filled” (CG).
 
In the previous verse, Jesus spoke of the benignant inheriting the land. Now His words continue with, “Blessed – those famishing and thirsting righteousness.”
 
Despite most translations simply following one after the other with “hunger and thirst,” the verbs are present participles – “famishing and thirsting.” The word peinaó means to famish. To crave or hunger are only figurative meanings which cannot be the intent here.
 
Jesus is speaking of those who truly long for righteousness in a situation where it is obviously lacking. There is wickedness from above, and it comes from all sides. There is no place where it is not practiced. Like a man in a desert, he may hunger during the first days of his lack, but he eventually famishes over what he desires.
 
The thought is like that of Noah, who preached to a world of wickedness, longing for it to wake up from its slumber, but it was not realized. He was famished from the lack of it and his soul cried out to God over the state of the world. To supplement this and intensify it, the word dipsaó, to thirst, is added.
 
When facing hunger, it can be quelled temporarily with swallows of water. But when that is lacking, there is nothing to take away the agony of the human body. Jesus combines the two to show what a truly devout person longs for concerning such things. It is a hungering and thirsting with a fervent intensity.
 
This is something He was fully aware of, having come out of forty days and forty nights where He was deprived of the needs of the body. As it said after that time, “He was hungry.” However, despite His hunger, He craved righteousness even more than food. He wanted nothing more than to please His heavenly father and to fulfill all righteousness. Of such people, He next says, “For they – they will be filled.”
 
The word translated as filled, chortazó, is a word that actually signifies “to fodder,” as in grazing animals. It is used with a degree of contempt by Plato. Eventually, it came to generally signify satisfying a hunger. However, the earlier connotation would still exist in the minds of the people.
 
For example, we might say somewhat contemptuously of a large gathering, “Look at all those people grazing in the dining hall.” However, eventually, the word might be taken with a less sarcastic tone. And yet, we would still know the earlier meaning of what the word conveyed. This would be the thought conveyed with this word.
 
Jesus is saying that as a cow is fed in the stalls or is taken to the open field to dine, so would the people of God be fed with a continuous supply of righteousness. The lack they faced (again, think of Noah) will someday be replaced with an enormous abundance that will never cease as God leads His people, filling their true desire for His glorification.
 
The reason for this is that one can only truly hunger and thirst after these things when one has faith that God exists. Without that, any righteousness that fills the mind of the person is one that extends from himself and his idea of what righteousness means.
 
Life application: Depending on where you are in the world today, you will face varying degrees of unrighteousness. In Islamic countries, those who are not Muslims are forced to adhere to nutty laws that are derived from the Koran to some extent or another.
 
For those who live in Catholic nations, there is often a great tolerance for the allowance of other religions, and quite often, they synchronize with the Catholic doctrine, forming religions like Santa Ria. However, the overarching rule of Catholicism will take place. As its fundamental teachings are not in line with Scripture, those who hold to a truly literal interpretation of the Bible are actually outcasts.
 
In Western countries, moral perversion has almost completely taken over the thoughts of those in power. Those who speak against it are almost considered enemies of their own states. However, in hungering after what God’s word says, and in thirsting after what it proclaims, they will someday be filled to overflowing with the goodness of what God has in store for them. As it says in Revelation. 7:16, “They shall neither hunger anymore nor thirst anymore.”
 
Hold on to the Lord and stand fast on His word. The time when wickedness shall be eliminated from this world is coming. Jesus will set all things right on that day.
 
Lord God, You have promised a better world to Your people. It will be a world where righteousness rules and where You alone will be exalted as the true and glorious leader of mankind. May that day be soon. Amen.

Matthew 5:5

Sunday, 10 November 2024
 
Blessed are the meek,For they shall inherit the earth. Matthew 5:5
 
“Blessed – the benignant,For they – they will inherit the land” (CG).
 
In the previous verse, Jesus noted the poor and that they would be comforted. Continuing now, it says, “Blessed – the benignant.”
 
Although it is a rare and almost wholly unknown word, the word meek, as almost all translations state, falls short of the intent. The word is praus. It goes beyond what one would think of as meek. HELPS Word Studies says, “This difficult-to-translate root (pra) means more than ‘meek.’ Biblical meekness is not weakness but rather refers to exercising God's strength under His control – i.e. demonstrating power without undue harshness. [The English term ‘meek’ often lacks this blend – i.e. of gentleness (reserve) and strength.]”
 
Of this word, Dictionary.com says, “kind, especially to inferiors; gracious: a benignant sovereign.” Thus, this is the closest English word to the intent of the original. Of such who demonstrate power without undue harshness, it next says, “For they – they will inherit the earth.”
 
As for the meaning of the word gé, here translated as “land,” the meaning depends on the context. It can mean earth, soil, land, region, country, and so forth. Without having any context, it is difficult to know the exact intent. However, that is only in the sense of Jesus’ words themselves.
 
There is a context in the broader sense, that He is speaking to Israel under the law. The promise to Abraham was that of the land of Israel. The promise during the Exodus was as well. When facing exile, the promise was a hope of a return to the land of Israel. And even today, it is the hope of the Jews to inherit the land.
 
For two thousand years, the annual cry has been, “Next year in Jerusalem.” They have resettled in the land, but they do not fully possess the land. Someday, that will change. This was and continues to be the messianic hope of the people of Israel.
 
They look for their own possession in the land of Israel. And this is what will be portioned out to them in the millennium. Thus, the word “land,” rather than the commonly translated “earth,” appears to make much more sense.
 
Life application: As has been stated repeatedly already, when presuppositions about Jesus speaking to the church are shoved into the Beatitudes, a faulty idea of what is being said will result.
 
It is not the hope of the land of Israel or the earth that the church holds. Rather –
 
“For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, 21 who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself.” Philippians 3:20, 21
 
Thus, to cram the church into what Jesus is now saying causes a logical contradiction in one’s theology. If we are to inherit the earth, then why would we suppose we were going to inherit heaven?
 
Israel was promised a millennial reign where they would dwell in the land and rule the nations. This has always been their promise, and it will be realized someday. Be sure to think through why things are said. If it seems like there is a contradiction in what the Bible says elsewhere, then be sure to consider the context. In doing this, you will be in the sweet spot when it comes to avoiding errors in your theology.
 
Lord God, thank You for the heavenly hope we possess. We can stand firmly on it when we bury our loved ones. Instead of mourning, we can have great joy. Instead of trials, we can look at the difficulties as ways of molding us. In all things, and in all ways, we can forget the temporary when we look to the hope of the eternal. Thank You, O God, for Jesus, who has made this possible. Amen.
 

Matthew 5:4

Saturday, 9 November 2024
 
Blessed are those who mourn,For they shall be comforted. Matthew 5:4
 
“Blessed – those mourning.For they will be comforted” (CG).
 
The previous verse spoke of the poor in spirit. Now, the blessings continue with, “Blessed – those mourning.”
 
The word translated as mourning, pentheó, speaks of mourning over death, particularly a close relationship. It is the type of grief that takes hold of a person and which cannot be hidden. It also refers to any great mourning on such a level, such as mourning over sin.
 
The type of mourning is not stated, but it seems unlikely that Jesus would make a general statement that could have applied to anyone at any time who lost a loved one. Rather, He is speaking to Israel, under the law. The first thing it says of Him speaking out in His ministry was in Matthew 4:17, telling the people to repent because the kingdom of heaven was at hand.
 
As such, it is likely that He is tying His statement about mourning with those who see the error of their ways and grieve over their wrongdoings. This seems more certain because it is His disciples to whom He is specifically speaking. They were to convey the message that the Messiah had come, and that would not be a message lacking a note about turning from their wayward ways.
 
It is true that the hope of the Messiah was the hope of restoration of life, but that type of mourning would be ended only for those who had turned from their sins and followed the Lord according to the precepts of the law, which included turning to the Messiah as referred to in the law and prophets. As for the blessing upon such, it next says, “For they will be comforted.”
 
If one sees a problem and corrects it, it can then be expected that God will restore his joy according to his faith. If a person realizes that he is offending God, in turning from his offensive ways would mean that he is no longer offending God. In believing that he is doing wrong, by changing his ways, he will then believe that he is doing right.
 
This alone is enough to comfort a person because he now has the hope that what God says concerning such things is true. What would be the point of turning from wrongdoing if you didn’t believe that you were doing wrong? And what would be the point of turning from wrongdoing if you didn’t believe God cared?
 
One can see that such mourning directly leads to the comfort of believing what God says when a change is made. This appears to be what Jesus is referring to as He speaks to Israel under the law, and who had not been faithful to fulfilling the requirements of the law.
 
Life application: The Bible says many times, both explicitly and implicitly, that the law is fulfilled and set aside in Christ. Now, in this new arrangement granted by God, men are asked to reconsider who God is and their relationship with Him.
 
Jesus has fulfilled the law that God set forth for Israel. We no longer need to mourn over not meeting its standards. Instead, Jesus has done that for us. What we need to mourn over is not honoring God by honoring the Son. When we realize how we have offended God by not living for Jesus, we should mourn over this and come to Jesus.
 
To not do so leaves us out of the promises of God because only in Jesus are the requirements of God fulfilled. When we see those in the church not living according to the standards of God set forth in the New Testament epistles, we should mourn over that, knowing that such conduct can affect others. Eventually, the body will suffer from the immorality displayed by those who are disobedient.
 
In correcting such deficiencies, we will be comforted in our hope and in our knowing that we are conducting our affairs in a right manner before God. Such things always come back to belief in who God is, in what He has directed, and how we should respond to Him and to what He expects.
 
Lord God Almighty, thank You for the hope we possess. We were once alienated from You, but now we are Your children because of faith in what Jesus has done. We realized we were heading in the wrong direction, and by faith, we reached out to You through Him. Now, we have the comfort of faith in what this means for our eternal souls. Thank You for the hope of Jesus! Amen.
 

Matthew 5:3

Friday, 8 November 2024
 
“Blessed are the poor in spirit,For theirs is the kingdom of heaven. Matthew 5:3
 
“Blessed the poor of the spirit.For the kingdom of the heavens, it is theirs” (CG).
 
In the previous verse, it noted that Jesus opened His mouth and taught the disciples. Now, the words of Jesus are recorded by Matthew, beginning with, “Blessed the poor of the spirit.”
 
This is the first use of the word makarios, blessed, in the New Testament. It is a prolonged form of the poetical makar, meaning happy. As such, it extends the meaning to mean blessed, fortunate, etc. It is the state “when God extends His benefits” (HELPS Word Studies).
 
The word is different than another word translated as bless or blessed, eulogeó. The first speaks of the state of being blessed, while the other speaks of the act of blessing or the reception of a blessing by another. The latter will first be seen in Matthew 5:44. Of the word now being used, Vincent’s Word Studies says –
 
“Its root is supposed to be a word meaning great, and its earlier meaning appears to be limited to outward prosperity; so that it is used at times as synonymous with rich.”
 
As such, and if this meaning was understood in its usage by the audience, they would be hearing what would seem to be a contradiction, “Rich are the poor...” Luke 6:20 translates it without the extra words “of the spirit” and says only “Blessed are you poor.”
 
The reason for such a state of blessing is that in being rich, there are the usual problems that arise with that state. People who are rich tend to have trust in their things. They are often built up with pride and arrogance. People who are poor in spirit have no such ideas about themselves. There are no worries about robbers coming to steal, there are no worries about if their wealth will be lost in a fire, etc.
 
In such a state, they are blessed because as a general rule, they acknowledge their dependence on providence, on God, on the help of others, etc. Because Jesus is speaking to the people of Israel, it would be understood that the poverty of those He was speaking to would draw them closer to a relationship with the Lord.
 
On the other hand, those with great wealth would be concerned about the affairs and things of this life. A state of God’s blessedness would normally not exist in such people.
 
The idea of being poor in spirit could extend even beyond riches to indicate what occurs with being poor, which is the state of humility. Therefore, even a rich person – if he was a humble soul – could be considered blessed. Although this would be a more difficult state to exist in. Therefore, the words of Luke 6:24 are given to show the normal way things are, which contrast to those who are poor of the spirit. There He says, “But woe to you who are rich.”
 
Of those in this verse, however, He next says, “For the kingdom of the heavens, it is theirs.” Those who placed their trust in the Lord, not in wealth or riches, were those who were more likely to receive what God offers. This is a precept found throughout Scripture –
 
“Those who trust in the LordAre like Mount Zion,Which cannot be moved, but abides forever.” Psalm 125:1
 
The words that contrast this in Luke 6:24 must be taken in a general sense. In Matthew 19 it will say –
 
“Then Jesus said to His disciples, ‘Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. 24 And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.’25 When His disciples heard it, they were greatly astonished, saying, ‘Who then can be saved?’26 But Jesus looked at them and said to them, ‘With men this is impossible, but with God all things are possible.’” Matthews 19:23-26
 
Jesus makes access to the kingdom of God possible, even for the rich. But this applies to those who are not trusting in themselves or their riches but in the work of the Lord.
 
Life application: Throughout the ages, there have been those who have taught or lived in a manner not intended by the words of Jesus in this verse. They have walked away from wealth, fearing they would not enter the kingdom of God. They have lived in monasteries, taken vows of poverty, and so forth.
 
The problem with such things is that this is not what the Bible teaches about salvation. Someone who does this may not be trusting in the Lord at all. He may be trusting in himself, through his vow of poverty, to merit God’s promises. If he is trusting in his own deeds, he is not trusting in Jesus.
 
Everything in context! To obtain our doctrine concerning salvation, we need to read the epistles that come after Christ’s completed work. It is these letters that reveal the knowledge needed to understand how to be saved. These letters never tell us to renounce worldly wealth. For example, Paul says –
 
“Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. 18 Let them do good, that they be rich in good works, ready to give, willing to share, 19 storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life.” 1 Timothy 6:17-19
 
Paul doesn’t command the rich to become poor. Rather, he tells them not to trust in such things. Be sure to keep things in their proper context, and be sure to not take every statement as an all-encompassing proclamation. There are those who are poor and who are at complete odds with God. There are some who are rich who walk closely with Him all their days.
 
Lord God, whatever we possess in this world is temporary and can be lost or stolen. May we not set our hearts upon such things. Rather, may we lean on You at all times and understand that our only hope of salvation is through the merits of Jesus Christ our Lord. In Him alone is our true peace with You to be found. Amen.
 

Matthew 5:2

Thursday, 7 November 2024
 
Then He opened His mouth and taught them, saying: Matthew 5:2
 
“And having opened His mouth, He taught them, saying” (CG).
 
In the previous verse, it noted that Jesus, seeing the great throng of people, ascended a mountain where He then sat and His disciples came to Him. The narrative continues with, “And having opened His mouth.”
 
It is an idiom indicating that a purposeful oration is about to follow. An excellent example is found in Psalm 78 –
 
“Give ear, O my people, to my law;Incline your ears to the words of my mouth.2 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.4 We will not hide them from their children,Telling to the generation to come the praises of the Lord,And His strength and His wonderful works that He has done.” Psalm 78:1-4
 
The words of this Psalm are ascribed to Christ in Matthew 13:35, thus showing that the Psalm is messianic in nature, anticipating Him and His ministry. Other examples of this idiom are found in Scripture. Next, it says, “He taught them, saying:/.”
 
The words of Jesus here are called a teaching. Though this is commonly known as the Sermon on the Mount, it is not simply a life application sermon, but an oration concerning learning which is to be considered and acted upon by His disciples. It is important to remember the context of Jesus’ words, however.
 
He is speaking to the people of Israel while they are still under the law of Moses. There are words taken from this teaching that are often misunderstood or misapplied because the context is not properly considered.
 
Life application: There are a seemingly innumerable number of idioms to be found in the Bible alone. If rightly considered, they can help us get a fuller understanding of what the intent behind the words is.
 
Someone, or a group of people, may be called stiff-necked, or it may be said that a person stiffened his neck. The psalmist says he turned his feet to the Lord’s testimonies. At times, someone will raise his eyes or open his mouth.
 
Sometimes, idioms are obscured through the translation. In Acts 17:18, Paul is called a seed-picker, although most translations don’t use that term. When something is said to have been done ten times, it means a multitude of times. On and on, the idioms are found for the person who carefully considers what is being presented.
 
Getting a literal translation of the Bible will help, but even they will ignore the most literal translation at times. But they will generally help to discover real treats found in the word of God.
 
Take time to enjoy your time through the Bible. Don’t rush as you read. Instead, consider the words and think of why they are stated as they are. Your time in Scripture will be quite rewarding if you take the time and allow it to fill your thoughts and contemplations.
 
Glorious God, what a treat Your word is. We thank You for it and pray that You will open our eyes to see wonderful things in it as we read and study it. Thank You, O God, for Your precious and wonderful word. Amen.
 

Matthew 5:1

Wednesday, 6 November 2024
 
And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him. Matthew 5:1
 
“And having seen the crowds, He ascended to the mountain, and He, having sat down, His disciples – they came to Him” (CG).
 
Chapter 4 finished with the note that great multitudes followed Jesus from many locations. With this great throng about him, Chapter 5 begins with, “And having seen the crowds, He ascended to the mountain.”
 
Matthew identifies the mountain with the definite article, but gives no more explanation. Because of this, the article seems more of a designation of the time in which the event occurs rather than a particular mountain in relation to the people.
 
In other words, it is as if God had appointed a mountain for this sermon to take place, and the timing for which that event to take place had now come to pass. We may say something like this about a great event that we participated in, “This was the moment, and this was the spot where it all came to pass.”
 
Because Matthew is writing in relation to a singular historical event that has defined the ministry of Jesus for millennia, this appears to be a proper explanation of why it says, “the mountain.” Once He had so ascended, it next says, “and He, having sat down.”
 
This was the standard form of teaching at the time. Today, someone will go to a podium or pulpit, or he may stand on a stage. If it is a more formal setting with an aged and respected person, there may be chairs and a moderator asking questions of the teacher. However, in the Jewish culture, one sat on the ground while others gathered around.
 
Maimonides actually gave a description of this type of learning –
 
“The master sits at the head, or in the chief place, and the disciples before him in a circuit, like a crown; so that they all see the master, and hear his words; and the master may not sit upon a seat, and the scholars upon the ground; but either all upon the earth, or upon seats: indeed from the beginning, or formerly, "the master used to sit", and the disciples stand; but before the destruction of the second temple, all used to teach their disciples as they were sitting.”
 
Once Jesus had sat, it next says, “His disciples – they came to Him.” 
 
This is the first use of mathétés, disciple, in the New Testament. It is derived from math which is using the mental effort necessary to think through something. Thus, it speaks of a learner, or a student who increases his knowledge.
 
This is the point where the teaching began. Some of the words here are mirrored in other discourses recorded in the gospels. This doesn’t mean they have to be the same discourse and that the surrounding details contradict.
 
Rather, just as any preacher will repeat and restate points of doctrine, Jesus would have done so too. He would have weaved these thoughts into the greater idea being presented at the time. As such, it is a way of unifying various concepts to show that the theology is consistent while repeating thoughts for the sake of remembrance through repetition.
 
Life application: At times, a preacher may speak for an hour on a single verse of Scripture. Later, he may begin a sermon on a completely different point of theology, but he will use thoughts from his previous sermon to make a point.
 
There is nothing wrong with this. In fact, it is often necessary to show how divergent thoughts in the Bible are not at odds with one another but are rather both tenets that reveal a harmony that is actually united by a single theology.
 
As this is true with sermons today, it would be dishonest to try to find a contradiction in Scripture because Jesus said something in one location, and then someone else records that He said the same thing in another location. Rather, He is using words to explain key points at various times, which will inevitably overlap with other key points at other times.
 
Don’t rush to believe people who supposedly find contradictions in the Bible. Rather, be diligent in determining why different stories or details are actually a harmonious outcropping of what God is telling us in the pages of Scripture.
 
Glorious God, it sure is great to read Your word and discover its wonderful secrets. Information from Your mind is being transmitted to us when we read the Bible. May we always consider it this way and treat the word with respect, just as if You are speaking directly to us because we know that You are. Amen.
 

Matthew 4:25

Tuesday, 5 November 2024
 
Great multitudes followed Him—from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan. Matthew 4:25
 
“And great throngs, they followed Him from the Galilee, and Decapolis, and Jerusalem, and Judea, and beyond the Jordan” (CG).
 
In the previous verse, people brought the sick from all the areas of Syria, and Jesus healed them. Next, Matthew records, “And great throngs.”
 
It is the first use of ochlos, a throng, in the New Testament. It is a word that can indicate a crowd, mob, the common people in general, etc. In this case, because of the masses of humanity around Jesus, intensified by the word “great,” and because it is plural, the word throng gives a good sense. The people were not just a crowd, as if from the local village, but from all over, as Matthew next says, beginning with the words, “they followed Him from the Galilee.”
 
As previously noted, the Galilee is not merely referring to the sea and its immediate surroundings. Rather, it is an entire circular region with many cities that extend well beyond the sea itself. Next, it says, “and Decapolis.”
 
The word is a transliteration from the Greek Dekapolis. It is derived from deka, ten, and polis, city. Albert Barnes says –
 
“Decapolis was the name of a region of country in the bounds of the half-tribe of Manasseh, mainly on the east of Jordan. It was so called because it included 10 cities - the meaning of the word Decapolis in Greek. Geographers generally agree that Scythopolis was the chief of these cities, and was the only one of them west of the Jordan; that Hippo (Hippos), Gadara, Dion (or Dios), Pelea (or Pella), Gerasa (or Gergesa), Philadelphia, and Raphana (or Raphanae), were seven of the remaining nine, and the other two were either Kanatha and Capitolias, or Damascus and Otopos. These cities were inhabited chiefly by foreigners (Greeks) in the days of our Saviour, and not by Jews.”
 
Next Matthew notes, “and Jerusalem.”
 
Depending on the route traveled, the distance from Capernaum to Jerusalem is about one hundred and twenty miles. This is a long way to walk, but people traversed the country in order to see the One they had heard about. If there were lame or sick among them, they would either be carried or placed on a donkey. Thus, it would have been a tiring journey for those involved. After this, it next says, “and Judea.”
 
This includes the entire region in the south of Israel. It extended from Samaria to the north to Beersheba in the south. It also covered the area from the Jordan and Dead Sea to the Mediterranean Sea. It is an expansive area, filled with cities. Lastly, the words end with, “and beyond the Jordan.”
 
The meaning is anything east of the Jordan not already covered by the term Decapolis. The area at the time was known as Peraea, the name of which is probably derived from the words “beyond Jordan.” The word translated as “beyond” is peran. In other words, anywhere that Jews lived that was beyond the Jordan is included. Today, this area is mostly encompassed by the nation of Jordan.
 
Due to the great amount of land included in the description, and the large number of cities found throughout it, the word “throngs” is an excellent descriptor of the situation. These words close out Chapter 4, but in Chapter 5, the gathering of these throngs will lead to the great Sermon on the Mount delivered by the Lord.
 
Life application: The word of Jesus spread throughout all the areas where the Jews were staying in the immediate region of Israel. His ministry was directed to these people first. It was a ministry conducted under the Law of Moses but which anticipated a time that extended beyond the Law.
 
The reason for this, as He will say in Chapter 5, was that He and His ministry came not to destroy the law, but to fulfill it. In other words, Jesus Himself was not setting aside the law merely by His coming, but through His time of having come. He voluntarily placed Himself under the law. Within that state, He then lived out the precepts of the law perfectly, having never violated its precepts.
 
In fulfilling the law, it was then set aside for all who come to Him through faith. When Jesus was conducting His ministry, the people of Israel had no idea that His work would later be inclusive of the Gentiles, people who were never under the law. Thus, when we read His words, and those of the writers of the synoptic gospels in particular, we need to understand the context of what He is saying.
 
Because the words of His ministry really start to take shape in Chapter 5, keep this in mind. If you are a Gentile, or a Jew who has already received Jesus, don’t shove yourself into the words. Determine the context and then ask yourself, is this section referring to me too, or is it only to those who have not yet received Jesus? At times, they will speak of one or the other, but the majority of what is said is directed to Jews who are under the law and their need to come to Jesus to be freed from its heavy yoke.
 
Heavenly Father, thank You for Chapter 4 of Matthew. It has been a great experience and a joy to consider. We look forward to the next chapter. Help us to keep things in context and to remember the rules of biblical interpretation as we go. Be with us in this time of discovery. Amen.
 

Matthew 4:24

Monday, 4 November 2024
 
Then His fame went throughout all Syria; and they brought to Him all sick people who were afflicted with various diseases and torments, and those who were demon-possessed, epileptics, and paralytics; and He healed them. Matthew 4:24
 
“And the hearing of Him, it went into all Syria. And they brought Him all the sickly, having various diseases and constraining torments, and demon-possessings, and moon-strikings, and paralytics, and He cured them” (CG).
 
The previous verse noted the ministry of Jesus going throughout the Galilee and that He cured every disease and malady in the people. Because of this, the fame of His ministry became known beyond the Galilee. That is recorded in the next words, which say, “And the hearing of Him, it went into all Syria.”
 
The meaning of the words is debated because the scope of the region of Syria at that time was not fully known. Albert Barnes says –
 
“It was, perhaps, the general name for the country lying between the Euphrates on the east, and the Mediterranean on the west; and between Mount Taurus on the north, and Arabia on the south. Through all this region his celebrity was spread by his power of working miracles; and, as might be expected, the sick from every quarter were brought to him, in the hope that he would give relief.”
 
The point is that what He was doing extended beyond the region of the Galilee. So convinced were the people of His power for healing that it next says, “And they brought Him all the sickly.”
 
The word translated as “sickly” is an adverb, kakós. It is derived from the adjective kakos meaning bad or evil which is applied in a very wide sense. HELPS Word Studies describes this adverb as “sore-misery related to experiencing grievous harm (affliction).” Thus, it can be a physical or moral condition. Matthew next describes the types of afflictions beginning with “having various diseases.”
 
The word translated as “various” actually means motley, as in multi-colored. Hence, it speaks of a variety of nosos, or diseases, which is the same word that was just used in the previous verse. Next, Matthew notes, “and constraining torments.”
 
The word translated as constraining, sunechó, means to hold together and thus to constrain. That is used to describe the “torments” which are from the Greek basanos. HELPS Word Studies says the word was “originally (from oriental origin) a touchstone; a ‘Lydian stone’ used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as ‘torture.’”
 
The sense of the two words is then an affliction that is so grievous that it binds a person, making him unable to continue a normal life. Next, it says, “and demon-possessings.”
 
It is a single Greek word, daimonizomai, meaning exactly as translated. These people were possessed by demons and were unable to free themselves from their afflicters. Jesus, however, was able to cure them of this particular malady. Along with them it next says, “and moon-strikings.”
 
It is a word found only here and in Matthew 17:15, seléniazomai, coming from selḗnē, the moon. It speaks of a person “controlled by the moon” rather than by his normal faculties, hence, a lunatic. Many translations say this signifies epileptics, but that seems unlikely. Because it is associated with the moon, it is more properly defining a crazy person.
 
Next, Matthew finishes the list with, “and paralytics.” One can see where our English word is derived from when noting the Greek, paralutikos. It is derived from paraluó which signifies enfeebled or weakened, literally “to loose on the side.” It is an apt description for those who are paralyzed or who suffer from palsy. Of all of these afflictions brought to Jesus, the verse ends with, “and He cured them.”
 
People who were broken in body or mind were restored through His healing hand. Likewise, those whose afflictions were from an external source were cured as well. The power of Jesus to accomplish these things validated His power over the source of such things, meaning the power of sin which was first introduced into humanity by the serpent in the Garden of Eden.
 
What would have seemed as absolutely hopeless in many of these cases was easily handled by the Lord Jesus because He is the Lord over the creation, having come to restore man to God. The physical afflictions point us to a greater spiritual reality.
 
Life application: There is no reason to assume that those who were said to be demon-possessed were not actually possessed by demons but were rather just schizophrenic or something. Demons are spoken of as a reality in the Bible. However, there is no instruction given for the casting out of demons provided in Scripture.
 
As this is so, it can be inferred that it is not a point of doctrine that is to be pursued as a separate category as the Roman Catholic Church and some aberrant denominations proclaim. In other words, it is not a point of doctrine that bears a particular remedy that needs to be addressed. For example, a person who is possessed by a demon doesn’t need a rite of exorcism.
 
Instead, demon possession is to be handled in the same manner as any other spiritual condition. Those who are so possessed are to be told the gospel. If the person accepts the salvation offered through the gospel, the demon must depart. A person will be under the authority of the master that is appointed over him. In coming to Jesus, his Master, Jesus, will now be the Lord over him.
 
Having said this, Christians can still be afflicted by demons. This is why Paul gives the instructions found in Ephesians 6. The devil and his demons are there. We must use the implements God has given us to stand against them.
 
As such, remember, believers cannot be possessed by demons, but they can be afflicted by them. Non-believers can certainly be possessed by demons. It seems quite likely that half the politicians in the world must be at this point. People need Jesus to free them from the spiritual afflictions they face. From there, they need to get into the word and know how to stand against these foes in their daily walk.
 
Heavenly Father, how great it is to know that through the power of the gospel of Jesus Christ, we can be freed from every spiritual affliction. Someday, we will likewise be freed from our body of death and translated into a new existence, free from pains, afflictions, and sorrows. May that day be soon. Amen.
 

Matthew 4:23

Sunday, 3 November 2024
 
And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people. Matthew 4:23
 
“And Jesus, He traverses all the Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom, and curing every disease and every malady in the people’” (CG).
 
The previous verse included the note that James and John left the boat and their father and began following Jesus. Now, with the four disciples having been called, it next says, “And Jesus, He traverses all the Galilee.”
 
The word translated as “traverses” is periagó. It is derived from peri which gives the sense of all-around (meaning on every side) or encompassing and agó, to lead, but with a variety of applications. Thus, “went about” captures the sense. But for a single word that meets the intent, “traverse” fits.
 
Jesus went here and there throughout the Galilee, the circular area which is found around the Sea of the Galilee. As He went, it next says He was “teaching.”
 
It is another new word, didaskó, meaning to teach, direct, admonish, etc. A literal explanation would be “to cause to learn.” The word will be used almost one hundred times, and it will be found in most books of the New Testament, thus indicating the great importance of the process of teaching within the faith. As for where Jesus was teaching, it was “in their synagogues.”
 
The synagogue (Greek: sunagógé) comes from the verb sunagó, signifying to gather together or assemble. Albert Barnes gives a description of the synagogue, saying –
 
“Synagogues were built in any place where ten men were found who were willing to associate for the purpose, and were the regular customary places of worship. ... The synagogues were built in imitation of the temple, with a center building, supported by pillars, and a court surrounding it. ... In the center building, or chapel, was a place prepared for the reading of the law. The law was kept in a chest, or ark, near to the pulpit. The uppermost seats were those nearest to the pulpit. The people sat around, facing the pulpit. When the law was read, the officiating person rose; when it was expounded, he was seated. Our Saviour imitated their example, and was commonly seated in addressing the people.”
 
To this day, synagogues are found throughout the world. They were an integral part of keeping the Jewish people united and distinct in their culture and heritage. Not only was Jesus teaching, but Matthew adds in, “and proclaiming the gospel of the kingdom.”
 
And yet another new word is seen, euaggelion, gospel. It is derived from the verb euaggelizó, meaning to announce the good news. That in turn comes from eu, good or well, and aggelos, a messenger. Thus, it literally means “good news.” However, there is a single English word that carries this exact meaning, gospel. That is from the Old English gōd, good and spel. news or story, thus gōdspel. That has evolved into our modern word gospel.
 
The word is found a total of seventy-six times: four in Matthew, eight in Luke, twice in Acts, many times by Paul, once in 1 Peter, and once in Revelation. 
 
This good news, being of the kingdom, means the fulfillment of the many messianic promises made in the Jewish Scriptures. The people were waiting for freedom from oppression and a leader who would come to bring that about. By saying that Jesus preached the gospel of the kingdom, the implication is that He is the One who would usher in this freedom.
 
Remembering the meaning of “Galilee,” one can see the intent behind preaching the gospel in this area. Galilee is ultimately derived from galal, to roll or roll away. As such, it signifies liberty, as if a burden is rolled away from someone.
 
Thus, the Galilee means “The Liberty.” Jesus is proclaiming His good news of liberty in the area which describes the very thing He is doing. As a demonstration of His authority and ability to perform and lead in the proclamation He was making, it next says, “and curing every disease and every malady in the people.”
 
The word translated as “curing” or some translations “healing” is therapeuó. One can see the etymological root of our modern word “therapy.”  It gives the idea of restoring a person having a disease. We think of diseases as needing a cure while afflictions (such as a broken bone) need healing. Hence, the context will derive the best choice of wording.
 
The nosos, disease or sickness, describes a chronic disease, often one considered an incurable ailment. The malakia is a disease or condition that weakens the victim, coming from malakos, meaning soft, delicate, etc. Thus, a person is softened in his being and stamina through such a malady.
 
Jesus demonstrated His authority over such ailments through His curing hand, thus confirming His ability to provide liberty from affliction – good news indeed.
 
Life application: In this one verse, seven new words are introduced into Scripture. The words combine to form a beautiful picture of the work of the Messiah in and among the people of Israel. Beyond that, the greater context of the passage fits marvelously with what He is doing here.
 
The area He is in, the disciples that have followed Him (including the meaning of their names), the places He chose to conduct His teaching, etc., all have come together to paint a picture for us of the work of the Messiah.
 
The more we look into the details, the more we will get out of the word the treasures that God has placed in it. But don’t hesitate to look at the macro structures as well. There are many types of literary devices used in Scripture that will reveal even more.
 
Make yourself aware of the vast number of such devices and then pay attention to what is going on, both from a wider view and from a detailed view. In this approach, you will continue to discover wonder in the word. God has filled it with an immense amount of information. Keep studying it all the days of your lives!
 
Lord God Almighty, there seems to be no end to the amount of wonder to be found in Your word. How blessed we are to be able to study in the finest detail because of the hour in which we live. Everything is there on the internet, things that have been compiled for thousands of years, allowing us to access aspects of Your word in a way never previously imagined. Thank You for this wondrous time in which we live. Amen.
 

Matthew 4:22

Saturday, 2 November 2024
 
and immediately they left the boat and their father, and followed Him. Matthew 4:22
 
“And they, immediately, having left the boat and their father, they followed Him” (CG)
 
The previous verse noted James and John, sons of Zebedee being in a boat with their father preparing nets. While so engaged, Jesus called them. Next, it says, “And they, immediately.”
 
It isn’t said how Jesus called them, but whatever He said, it was enough for them to act. As speculation, He could have said something like, “It is time for My ministry to begin, follow Me.” Whether the words were many or few, the reaction was immediate, and so, Matthew next records, “having left the boat and their father.”
 
Mark 1:20 adds that they left their father, Zebedee, in the boat with the hired servants. At least he would have some help with the rest of the day’s tasks. As for James and John, once they left the boat, it says “they followed Him.”
 
Jesus’ disciples have doubled in number in just two verses. From this point on, things will begin to grow in relation to His ministry within the land of Israel. Eventually, from this small start, the entire world will be transformed in a movement that continues to this day.
 
A question arises as to whether this is the same calling as that noted in Luke 5. The answer is “probably not.” The accounts are different in content, and Jesus was already preaching at this time. Thus, like the account of Peter and Andrew, the thought of these two men leaving everything permanently should not be pressed too hard.
 
They made a commitment to follow Jesus, but they would still return to work while in the area. This seems evident from Luke 5, but also as late as after the resurrection in John 21.
 
Life application: It is true that in Christian history, some missionaries have been called and, having departed, they never returned to their families again. But this is not a necessary condition for missionary service.
 
At any given time, there are missionaries flying overhead, returning to visit their families, going back to schools for additional training, and so forth. The disciples, some of whom were appointed as apostles, didn’t just sever family relationships, nor did they suddenly stop doing the things they once did –
 
“After these things Jesus showed Himself again to the disciples at the Sea of Tiberias, and in this way He showed Himself: 2 Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of His disciples were together. 3 Simon Peter said to them, ‘I am going fishing.’They said to him, ‘We are going with you also.’ They went out and immediately got into the boat, and that night they caught nothing. 4 But when the morning had now come, Jesus stood on the shore; yet the disciples did not know that it was Jesus. 5 Then Jesus said to them, ‘Children, have you any food?’They answered Him, ‘No.’6 And He said to them, ‘Cast the net on the right side of the boat, and you will find some.’ So they cast, and now they were not able to draw it in because of the multitude of fish.” John 21:1-6
 
God calls us to Himself, but we remain the same people. Our upbringing defines us, we think the same thoughts, we continue to like the same foods, etc. The difference in our lives is to be our priority. Whatever once motivated us is to be put aside or eliminated, depending on what it was.
 
At the same time, Jesus is to become our number one priority. Nothing should interfere with our devotion to Him, but nothing inappropriate should result from our committing to Him. In other words, some people over the years have used their calling to leave their wives. This cannot be accepted, nor is there anything that would even hint at this in the Bible. For example, Luke 14:26 cannot be used to justify abandoning one’s wife.
 
The verse speaks of priorities. A man’s wife is one of his priorities. She is just not to be the primary one any longer. Jesus must come first in our lives. In placing Him first, we will actually refine our love and devotion for our wives, not abandon it.
 
Use sense when evaluating Scripture. A single verse pulled out of its intended context and then being misapplied can completely upheave sound and rational theology.
 
Lord God, may we rightly consider all things in our lives in relation to You. If we once were gluttons, when we rightly pursue You, we can still enjoy food. If we once were obsessed with money, we can still carry money in our pockets. Such things are not contrary to being devoted to You. Rather, they have found their proper place in our lives. Help us in this, O God. Amen.