BIBLE IN TEN

Matthew 10:19

Monday, 26 May 2025
 
But when they deliver you up, do not worry about how or what you should speak. For it will be given to you in that hour what you should speak; Matthew 10:19
 
“And when they should deliver you, not you should be disquieted how or what you should say. It will be given for you in that hour what you should say” (CG).
 
In the previous verse, Jesus informed the apostles that they would be brought before officials as a testimony to them and the Gentiles. He now continues with, “And when they should deliver you.”
 
This is referring to the act of taking these apostles to the forum where the leaders just mentioned sat, be it in a proconsul office or a speech to kings and others, such as occurred with Paul in Acts when he addressed Festus, Agrippa, and others. They would be taken before these men and asked to state their words concerning Jesus. At such a time, Jesus says, “not you should be disquieted how or what you should say.”
 
Jesus uses the same word, merimnaó, that He used 6 times in Chapter 6 to alleviate the concerns of the disciples, and by extension, the others who attended the Sermon on the Mount concerning various issues. The word gives the sense of being over-anxious.
 
The apostles, as they went forth, were not to be in such a state because, as Jesus next says, “It will be given for you in that hour what you should say.”
 
The meaning is that until that point, they may be curious about what they will say as a witness, but that curiosity shouldn’t concern them. Rather at that very hour, when they are brought forward to speak, they will be given words suitable to the situation. The next verse will explain why Jesus says this to them.
 
Life application: Of the words of this verse, Cambridge says –
 
“Curiously enough this has been quoted as if it justified want of preparation for sermons or addresses to a Christian congregation.”
 
The words “curiously enough” indicate that the commentator understood that such a thought is nonsense. And yet, these words of Jesus are cited quite often by people as they claim they will be inspired by the Spirit to speak.
 
There is nothing to suggest that this is the case, and a proper understanding and application of context will tell the student of the Bible that such is not the case. This is especially to be considered true because a large majority of Christians don’t know the Bible very well. They may not know sound doctrine at all.
 
If this is so, why would the Spirit of the Father work through people with opposing viewpoints on theology to make their case through leaders today? Rather, we have the Bible. It is our responsibility to learn it and then tell what we know as best we can to those who ask. This is why Peter says –
 
“And who is he who will harm you if you become followers of what is good? 14 But even if you should suffer for righteousness’ sake, you are blessed. ‘And do not be afraid of their threats, nor be troubled.’ 15 But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear; 16 having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed. 17 For it is better, if it is the will of God, to suffer for doing good than for doing evil.” 1 Peter 3:13-17
 
Peter did not tell his hearers that they would be given words at a particular time concerning what to say. And Peter knew better than most that proper doctrine counts. His epistle came after his rebuke from Paul for not holding to sound doctrine, as is recorded in Galatians 2.
 
We are given brains to use. If we fail to use them in studying theology, we will not know proper theology. God is not going to bail us out when we stand before others, having failed to do our best to learn what His word says. Jesus’ words are given in a particular context for a particular reason. Let us remember this and keep things in their proper context!
 
Lord God, it is true that Your word is big and complicated. It requires a lot of time and difficult thinking to get its almost infinite number of nuances. And so, please be with us as we study and prepare ourselves to present our defense for the hope that is in us. Guide our minds now to prepare so that we will be prepared when needed. Amen.
 

Matthew 10:18

Sunday, 25 May 2025
 
You will be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. Matthew 10:18
 
“And also upon governors and kings, you will be brought because of Me for a testimony to them and the Gentiles” (CG).
 
In the previous verse, Jesus told his apostles to beware of men because they would deliver them up to councils and scourge them in their synagogues. Continuing with this thought, He next says, “And also upon governors and kings, you will be brought.”
 
A new word is introduced here, agó, translated as “brought.” It is a primary verb signifying to lead, bring, drive, etc. In this case, it is future tense with a passive voice, thus “you will be brought.”
 
In the Bible, the word translated as governors includes positions such as proconsuls, procurators, etc. The title of king is one that is seen at times in the NT, such as Peter’s being arrested under the authority of King Herod in Acts 12.
 
The words of Jesus here certainly would have applied to these apostles to some extent later in their ministries, but the majority of the interaction with such positions, as recorded in the Bible, was between Paul and such men. This is because Luke especially followed the life of Paul as he traveled among the Gentiles.
 
In fact, the name Paul was probably one taken on by him after his meeting with Sergius Paulus, as is recorded in Acts 13. After that encounter, he is never called Saul again, except when quoting past events. From that time forward, he was known as Paul. As for the reason for being brought before them, Jesus next says, “because of Me.”
 
This was their life calling. They were apostles of Jesus, and He was sending them forth bearing His name. It may be that even during this early period, they would appear before such positions, but there is nothing specifically recorded concerning it. Whenever it did happen, however, it was “for a testimony to them and the Gentiles.”
 
The stating of two different categories, “them and the Gentiles,” seems to indicate that the testimony was for the leaders to hear and then bring a positive influence for the gospel on those under them. As many of these would be Gentile leaders, this is where their influence would rest.
 
As such, what appears to be the case is that this is referring to something such as the trial of Paul in Acts 25, where Festus, Agrippa, and others held trial. The testimony concerning Jesus was to both Jews and Gentiles there, as it was in other situations Paul found himself in. But Paul, like the other apostles, knew in advance this would be the case –
 
“Then Ananias answered, ‘Lord, I have heard from many about this man, how much harm he has done to Your saints in Jerusalem. 14 And here he has authority from the chief priests to bind all who call on Your name.’15 But the Lord said to him, ‘Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. 16 For I will show him how many things he must suffer for My name’s sake.’” Acts 9:13-16
 
The words tend to give weight to the thought that while Israel was rejecting the gospel, the Gentiles would begin to be receptive to it.
 
Life application: The words thus far are intended to show that Israel was given every opportunity to accept Jesus as their Messiah. The testimony to foreign positions of authority and foreigners was actually a part of this. Jesus spoke concerning the sign of Jonah, meaning his preaching.
 
Jonah said that in forty days, Nineveh was to be destroyed. In the Bible, the often-seen application of such a statement as this is a day for a year. In other words, when Jesus said that the sign of Jonah would be given to them, He was saying that they had forty years to acknowledge Him.
 
The witness to Gentiles was intended, even from the beginning, to get Israel to see this and turn to Him –
 
“For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. 26 And so all Israel will be saved, as it is written:‘The Deliverer will come out of Zion,And He will turn away ungodliness from Jacob;27 For this is My covenant with them,When I take away their sins.’” Romans 9:25-27
 
Paul wrote this during that forty-year period, and from other passages in the New Testament, it seems that it was believed that this blindness would quickly be replaced with sight, the kingdom would be ushered in, and Jesus’ return would have taken place.
 
And yet, we are still waiting for this to take place two thousand years later. Jesus’ plan is being worked out, and His church continues to be built. Israel was destroyed, they were exiled, having rejected Jesus, but they will be spiritually restored to usher in the promised millennial kingdom. Their regathering at this time is for this purpose.
 
They will go through the purification of the tribulation period along with the rest of the world, but they will be saved through it. God’s promises will never fail. Let us trust in this and be confident that everything promised will come about as prophesied.
 
Lord God, there are times in the past when we have misunderstood Your word. Maybe that is still the case today. There may be a long haul before the return of Jesus comes about. All we can do is wait patiently and continue to faithfully proclaim Your word until then. However, it is our desire to see Him really soon! May You speed His coming. How we long to see Jesus. Amen.

Matthew 10:17

Saturday, 24 May 2025
 
But beware of men, for they will deliver you up to councils and scourge you in their synagogues. Matthew 10:17
 
“And you caution from the men. For they will deliver you to the councils, and in their synagogues they will flog you” (CG).
 
In the previous verse, Jesus told the apostles that they were being sent out as sheep in the midst of wolves. He now begins to explain who these wolves are, beginning with, “And you caution from the men.” He uses the same word and conveys the same idea as what He said about the false prophets in Matthew 7:15 –
 
“And you caution from the false prophets who – they come to you in clothes of sheep, and inwardly they are wolves – rapacious.”
 
Just as the false prophets were there to destroy those who carried the true message of Christ, there would be people resistant to their message in the towns and cities they would visit. Understanding this, He continues with, “For they will deliver you to the councils.”
 
The word here is the same first seen in Matthew 5:22 sunedrion, a sanhedrin or council. This is plural, and so it is not referring to the main Sanhedrin, but a lower set of councils or courts located in the provinces and probably connected to the synagogues. The word signifies a sitting together. Thus, it is a council of men gathered for a set purpose. He also says, “and in their synagogues.”
 
The word has also been seen already. It is a designation for a solemn Jewish religious assembly. Strong’s says of this word, “by analogy, a Christian church.” Depending on what he is talking about, this may be incorrect. The word is used in the gospels and Acts, always when referring to a gathering of the Jews. It is only again mentioned in James 2:2 and Revelation 2:9 and 3:9. Each of those instances refers only to a Jewish gathering.
 
It may be a Christian meeting, but only in the sense of Jewish Christians, such as today’s messianic Jews. It is not a term used in the Bible to describe a gathering of Gentiles. Finally, Jesus says of what will occur there, “they will flog you.”
 
This is a new word, mastigoó, to flog. It is referring to the law of Moses and what is allowed as punishment for transgressors –
 
“If there is a dispute between men, and they come to court, that the judges may judge them, and they justify the righteous and condemn the wicked, 2 then it shall be, if the wicked man deserves to be beaten, that the judge will cause him to lie down and be beaten in his presence, according to his guilt, with a certain number of blows. 3 Forty blows he may give him and no more, lest he should exceed this and beat him with many blows above these, and your brother be humiliated in your sight.” Deuteronomy 25:1-3
 
Jesus is warning His apostles that this is what they can expect when proclaiming the good news within the land of Israel at this time. Paul refers to this in his second letter to the Corinthians –
 
“From the Jews five times I received forty stripes minus one.” 2 Corinthians 11:24
 
Life application: Notice the common denominator in the words of Jesus, the type of gatherings described, the words of Paul, and the context of “who and what” concerning what is stated. It is all about the apostles’ evangelization of the Jews within the land of Israel at this time. Even if Jesus’ words may extend beyond that, though, in the coming verses, the context here excludes Gentiles entirely.
 
In other words, these words cannot be later applied to the Gentile-led church or Gentiles in general. They only refer to what will come upon Jesus’ Jewish apostles in their ministry to the people of Israel.
 
Paying attention to, as well as maintaining, proper context reveals this truth. Therefore, if you hear a sermon or teaching on these verses that are then applied to you personally or the church in general, you will know that the instructor has not properly considered the context.
 
A sermon or teaching on these verses should be for reference and instruction concerning the apostles’ interaction with their people, Israel. Going beyond that will lead those instructed to a false understanding of what Jesus is instructing.
 
Lord God, it is true that any believer who is willing to proclaim the truth of Jesus may be persecuted for that proclamation, but help us not to use verses that are not intended for us concerning this to justify that it is so. Instead, help us to rightly divide and consider Your word. Amen.

Matthew 10:16

Friday, 23 May 2025
 
“Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves. Matthew 10:16
 
“You behold! I, I send you as sheep in wolves’ midst. You become, therefore, sagacious as the serpents and simple as the doves” (CG).
 
In the previous verse, Jesus told the apostles what it would be like on judgment day for the cities that rejected their message. He now continues His words to them, saying, “You behold! I, I send you as sheep in wolves’ midst.”
 
The pronoun is emphatic, “I, I send you.” Jesus is personally sending them, knowing in advance what they will face. The emphasis looks back on everything He had already faced, knowing that they too would receive like treatment. Thus, they shouldn’t feel that what they were to experience was unique or unknown to Him.
 
As for the metaphors, they are self-explanatory to anyone who knows the difference between wolves and sheep. This wording was known to Israel from their writings, such as when the Lord, through Ezekiel, spoke of the leaders of Israel in their treatment of the people –
 
“Her princes in her midst are like wolves tearing the prey, to shed blood, to destroy people, and to get dishonest gain.” Ezekiel 22:27
 
This and other instances from Scripture told them that they should expect ill-treatment. They were like lambs. Their message was harmless and should be taken as inoffensive. And yet, when it was heard, they would face vile accusations, possibly be attacked, and so forth. Because this was expected, He next says, “You become, therefore, sagacious as the serpents.”
 
From the earliest account of man on earth, the serpent is portrayed as a cunning beast. It is the serpent that caused Adam to fall through his deceptive tongue. Barnes notes that the Egyptians used the serpent in their hieroglyphics as a symbol of wisdom. Thus, this was something understood beyond the borders of Israel as a common theme.
 
Jesus is telling them to be cunning like serpents, not in a negative way, but in the sense that they should be aware of the attacks that would come against them and respond accordingly in a sagacious manner to the situation at hand. Further, He says, “and simple as the doves.”
 
The adjective translated as simple, akeraios, is most literally translated as unmixed, being derived from the negative particle a and the verb kerannumi, to mix. Saying unmixed, however, may leave the reader not sure what is being referred to.
 
However, the word simple is from the Latin word simplus which then carried through old French. It signifies a medicine made from one constituent. Thus, it is unmixed or pure. This meaning continues in intent today.
 
As for the dove, they are just that, pure, untainted by other constituents that might corrupt them. They simply act as doves regardless of the world around them being fraught with terror or easy manipulation. In other words, they don’t join in the terrorizing, nor do they cunningly try to manipulate their surroundings to obtain what they need.
 
As such, one can see the beauty of the symbolism of the dove representing the Holy Spirit. He meets His purpose within the Godhead without any form of terror or manipulation. Rather, He inspires, helps, edifies, and leads according to the love and wisdom of God, reassuring and comforting those who are His.
 
Life application: Today, there are nations that have carried the gospel message for eons. The nation itself has been identified with the Christian faith. There are those who are within such nations who are trying to retain their country within that same context. Therefore, they go out and preach the gospel in the streets, hand out tracts, appeal to the masses concerning what is right, etc.
 
It is true that some of these people are annoying to the point that nobody wants to listen to them. Some of them stand on street corners and condemn everybody to hell. That is not a very good selling point concerning one’s message, but they do it anyway.
Despite people like that, there are those who truly care about sharing the grace of God in Christ Jesus, they pass on a message that is inoffensive, pure, harmless, and good. And yet, there are wolves out there that literally attack them, steal their Bibles, publicly tear them apart, stomp on them, etc.
 
Some will come up and shout in the faces of these people as if what they are doing is harmful. And yet, it is the most loving thing they could do. They just want people to know Jesus. Some are converted, making their efforts worthwhile. Some will never be converted and continue to rage against Jesus. They must face the same judgment Jesus spoke of in the last verse. It will be more sufferable for Sodom and Gomorrah than for them on that day.
 
Despite this, it is right that we present the gospel, even if it receives serious animosity and blowback from those we speak to. Our words will serve their purpose if they are rightly spoken in accord with the words of Scripture. So be bold, cunning, and simple all at the same time. But be sure to speak!
 
Lord God, help us to be people of powerful pronouncement as we walk in Your presence. May our words convey to others the knowledge we possess concerning the riches and glory of the gospel so that others can be saved. Without us, who will speak? Help us to do so! Amen.

Matthew 10:15

Thursday, 22 May 2025
 
Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city! Matthew 10:15
 
“Amen! I say to you, it will be sufferable – land Sodom and Gomorrah – on judgment day than that city” (CG).
 
In the previous verse, Jesus instructed the apostles to out-swing the dust from their feet of any house or city that rejected their word concerning the coming of the kingdom of heaven. Now, He tells them what that act signifies, beginning with, “Amen! I say to you.”
 
As has been seen, this forms an emphatic declaration concerning what follows. He is stressing the importance of what follows. In this case, it is the ramifications for rejecting the word they carry, saying, “it will be sufferable.”
 
It is a new adjective, anektoteros, signifying more endurable, more tolerable, etc. It is derived from the verb anechó, to endure, bear with, tolerate, etc. In this case, a single word that will fit the surrounding thought is sufferable. Next, to describe what is sufferable, He says, “land Sodom and Gomorrah.”
 
The epitome of what is considered biblical punishment and judgment on sin is found in the destruction of Sodom and Gomorrah. So poignant was this lesson found in their writings that the memory of it is referred to throughout their history.
 
At times, the cities are referred to as the epitome of wickedness. At times, they are used as the epitome of judgment upon it. In Isaiah 1, both thoughts are referred to at one time –
 
“Unless the Lord of hostsHad left to us a very small remnant,We would have become like Sodom,We would have been made like Gomorrah.10 Hear the word of the Lord,You rulers of Sodom;Give ear to the law of our God,You people of Gomorrah.” Isaiah 1:9, 10
 
These warnings didn’t end with Jesus’ words, though. They are referred to in 2 Peter and Jude. Finally, in Revelation 11, Jerusalem of the tribulation period is equated to Sodom and Egypt, a stinging and shameful rebuke.
 
Of these cities and what will be sufferable for them, Jesus says, “on judgment day than that city.” In other words, at the time when judgment is meted out upon the world prior to the lost being cast into the Lake of Fire, Sodom and Gomorrah will receive less punishment than such a city. How could that be?
 
The reason isn’t the direct, flagrant, and open wickedness of these cities. Rather, it is a matter of revealed light. As Jesus says elsewhere –
 
“But he who did not know, yet committed things deserving of stripes, shall be beaten with few. For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more.” Luke 12:48
 
Sodom and Gomorrah were cities filled with perverts and wicked people, but they only had the light of general revelation to direct them, along with the consciences that God gave them. Israel, on the other hand, had God’s special revelation in the form of the law, the writings, and the prophets.
 
They were given these things to lead them to the coming of the Messiah, Jesus. Upon His arrival and His proclamation that everything they were promised was about to be presented to them, they rejected what these writings proclaimed. In their rejection, there could be no excuse. This is a truth that continues to this day.
 
Life application: Today, it is popular among Christians to give Israel and the Jewish people a pass for their conduct and their way of life. Condemnation of those around her comes quickly, as it should, but when it comes to pointing out the behavior of Israel, there is often not a peep made.
 
And yet, it is Israel the people who bear the name of God, who openly hold “pride” parades, condone abortion, promote or tolerate wickedness, etc. Christians should support the nation in their state of return because God has ordained it, while not failing to call out their corruption as well as their rejection of Jesus.
 
Jews must be evangelized like any other group of people. Those who reject Jesus will be eternally separated from God. What came upon them for the past two thousand years was a self-inflicted wound. Paul explicitly says this when writing to those at Thessalonica –
 
“For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe. 14 For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans, 15 who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, 16 forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost.” 1 Thessalonians 2:13-16
 
Be sure to pray for Israel, be willing to call out their flaws, and be sure to have tracts ready to hand out to any Jews you meet, just as you would for any other person.
 
Heavenly Father, help us to think clearly about how You have presented Your word, including its warnings, to the people of the world. Judgment really is coming, and people must be warned of the consequences for failing to heed the word You have given us. May we be bold in this, O God. Amen.
 

Matthew 10:14

Wednesday, 21 May 2025
 
And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. Matthew 10:14
 
“And who, if not he should receive you nor he should hear your words, departing the house or that city, you out-swing the dust of your feet!” (CG).
 
In the previous verse, Jesus continued his instructions about greeting a house when looking to stay with someone in a city. Concerning someone whose peace is not received, Jesus says, “And who, if not he should receive you nor he should hear your words.”
 
The word dechomai, to receive, is introduced. HELPS Word Studies says, “to receive in a welcoming (receptive) way. ... [The personal element is emphasized ... which accounts for it always being in the Greek middle voice. This stresses the high level of self-involvement (interest) involved with the ‘welcoming-receiving.’”
 
If the peace spoken to the house is not well-received, it symbolically returns to the one who made the greeting. The apostles’ words were heard, their mission was explained, and the one to whom the appeal was made found it unsuitable to the state of their household.
 
This is essentially what Jesus is speaking of. If this is the case, and their words have been rejected, He next says, “departing the house or that city, you out-swing the dust of your feet!”
 
The word ektinassó, to out-swing, is first used here. It is derived from ek, out or from, and tinassó, to swing. Thus, it literally signifies to out-swing. Saying “shake off,” as most translations say, is a suitable and understandable translation.
 
One can imagine them walking out of the house or the city, putting their foot forward, and swinging it back and forth as a symbolic gesture of their displeasure at how things transpired. This is something that is seen by Paul in Acts 13 –
 
“Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed.49 And the word of the Lord was being spread throughout all the region. 50 But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region. 51 But they shook off the dust from their feet against them, and came to Iconium. 52 And the disciples were filled with joy and with the Holy Spirit.” Acts 15:48-52
 
A third new word is also seen in this verse, koniortos, dust. It is derived from koniaó, to whitewash or plaster, and ornumi, to rouse. Thus, one can think of something being pulverized. That leads to the thought of dust, which blows about like something as it is pulverized.
 
This symbolic gesture is a way of indicating that the very dust of the house or city that they visited was repulsive to them and they wanted to be rid of it, lest they carry a vestige of it with them, reminding them of the dirty treatment they received.
 
Life application: Concerning the act of shaking off the dust in this verse, the Pulpit Commentary, among other similar commentaries, says –
 
“Treating it as a heathen place, whose pollution must be shaken off. For the very dust from a heathen land was to be reckoned as polluting, since, as Rashi says on Talm. Bab., ‘Sabb.,’ 15b (cf. Lightfoot, 'Hor. Hebr.,' in loc.), ‘It may be doubted, of all the dust of a heathen land, whether it were not from the sepulchre of the dead.’”
 
Because of this comment from Rashi, Vincent’s Word Studies says –
 
“The very dust of a heathen country was unclean, and it defiled by contact. It was regarded like a grave, or like the putrescence of death. If a spot of heathen dust had touched an offering, it must at once be burnt. More than that, if by mischance any heathen dust had been brought into Palestine, it did not and could not mingle with that of 'the land,' but remained to the end what it had been - unclean, defiled and defiling everything to which it adhered." The apostles, therefore, were not only to leave the house or city which should refuse to receive them, ‘but it was to be considered and treated as if it were heathen, just as in the similar case mentioned in Matthew 18:17. All contact with such must be avoided, all trace of it shaken off’ (Edersheim, ‘Jewish Social Life in the Days of Christ’).”
 
There is a problem with this, which is that there is nothing to support the conclusion that this was how Jews felt about the dust of pagan lands. It is illogical and a pointless commentary. First, many Jews lived in the diaspora. Paul was born and raised in Tarsus of Cilicia.
 
Acts 2 notes that Jews were visiting from all over the empire. Further, Rashi was born in France in 1040 AD, studied in Germany, and then returned to France. Commenting on the filthy nature of pagan lands by someone who was born, raised, and died in them just means that he was an arrogant, close-minded, and racist person who thought he was better than those among whom he lived.
 
Jesus was making a point about the treatment of the apostles in the land of Israel, not among Gentiles. In Acts 13, Paul was making the same point about Jews in a Gentile nation.
 
God is not worried about the dust of foreign lands. His concern is about the defiled nature of those who come against the gospel. Be sure not to pass on ridiculous commentaries that are not based on a rational analysis of Scripture or how God deals with humanity.
 
Rashi, like the Jews in Acts 13, rejected Jesus Christ. Therefore, Rashi, not the dust of the land in which he lived, was defiled and unacceptable to God.
 
Heavenly Father, the earth is Yours and all its fullness. You are pleased with Your creation, whether in Ome, Japan, or Pueblo Viejo, Ecuador. The things that displease You don’t concern the nature of the lands or the clarity of the water. Rather, You are pleased with those who have received Your Son, Jesus. Upon all others, Your wrath remains. Help us to get the word out so that the world will know the glory of Jesus! Amen.
 

Matthew 10:13

Tuesday, 20 May 2025
 
If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. Matthew 10:13
 
“And indeed, if the house, it should be worthy, it came – your peace – upon it. And if not it should be worthy, your peace, it returns to you” (CG).
 
In the previous verse, Jesus said, “And entering into the house, you greet it.” He now continues, saying, “And indeed, if the house, it should be worthy.”
 
The order at first seems off. How can they greet a worthy house that is found later to be unworthy? The meaning is found in the greeting as stated by the Jews mentioned in the previous commentary, Shalom lekha, “Peace to you.”
 
This was not something that was stated after the household was determined worthy. It is what any person in the Middle East would do upon entering any house, meeting any stranger on the way, or even walking into a restaurant where someone is immediately greeted. It is as common as someone in America coming to a house and saying “Good afternoon.”
 
For example, in Arabic nations, when greeting another, it is standard to say, As-salamu alaikum, “Peace be upon you.” It is essentially the same thought as the Hebrew just mentioned. In other words, Jesus is telling His disciples to walk into a house with the standard greeting for peace. It is at this time that “if the house, it should be worthy” applies. Only after that, He says, “it came – your peace – upon it.”
 
Here, the word eiréné, peace, is introduced. It signifies peace both literally and figuratively, such as quietness, rest, restoration, etc. The word is derived from eiró, to join. Thus, one can get the sense that a state of harmony has been enjoined.
 
The apostles are to send forth their peace, looking for it to be enjoined with the household. However, only after explaining their intent and purpose for being in town would that peace actually be realized or denied. If so, their peace would truly rest upon the house. On the other hand, “And if not it should be worthy, your peace, it returns to you.”
 
Another new word is seen here, epistrephó, to turn, return, convert, etc. It is derived from epi, upon, and strephó, to turn or return. Thus, it bears much the same meaning as strephó, but it is accentuated.
 
Jesus’ meaning here is that the standard greeting for peace should always be extended, but it may not always apply. When it is extended and the house is one of peace towards their message, then their peace, meaning a state of harmony with the owners, will exist. However, if the opposite is true, those in the house have set themselves against the gospel, and there will be no peace between them. As such, they are to depart from that house.
 
Jesus will continue to explain just what this state of lacking harmony means for them in the coming verses.
 
Life application: The false teaching that Christians must forgive everybody all the time for all offenses against them has been so heavily pushed within the church that Christians face one of two general states in their existence for those who actually care about this particular doctrine.
 
The first is a group of neurotic people who stand frustrated at the fact that they are constantly abused by others with no foreseeable relief or remedy. Their state of salvation becomes one of works, ever attempting to merit what has already been given to them through accepting Jesus.
 
In other words, they are told they are saved by grace through faith in Christ. They accept this message and are saved. However, they are also told that if you don’t forgive others, you will not be forgiven. Thus, there are contradictory thoughts tearing at the soul of the poor believer.
 
The only possible escape is to follow a path of works to continue to be saved, to merit God’s favor, and to retain their salvation. It is an unhealthy, unbalanced, and unbiblical approach to one’s walk with the Lord. It is an impossible dilemma that ruins their joy in Christ.
The second state is a group of people who claim they forgive everyone, are at peace with all people, and are actually better than all other Christians because they are able to do what they know no one can actually do. The resulting arrogance in such people is, at times, astonishing.
 
The reason they can live in this state, knowing it is not true, is that they don’t actually care about discovering the truth of how to resolve the dilemma. Instead, like anyone who has the upper hand over others, they feel they have the right to other’s respect and adoration. They are the super Christians worthy of other’s emulation. They hold the secret and thus have implicit control over those who are inferior in their walk with the Lord, or so they think.
 
The words of Jesus in these verses clearly demonstrate that there are times when people are at odds with one another and that no peace exists between the two. There is no forgiveness of the offense against the gospel to be obtained. That will be seen in the next two verses.
 
It is important for saved believers to know and remember that forgiveness in Scripture is never unconditional. If it were, it would mean the believer has a higher standard to meet than God has set forth in Christ. Jesus’ sacrifice is offered to all. However, it is conditional upon belief in what the cross, burial, and resurrection mean.
 
Without belief, no person will be saved. Thus, there are conditions for forgiveness, even from God’s position. To teach that all believers must forgive all people all the time without meeting certain standards is completely unbiblical, it is opposed to the gospel message, and it produces insecure or arrogant attitudes that are damaging to a sound walk with the Lord.
 
Lord God, help us to take all things in their proper context and to apply them appropriately. Taking verses out of the intended context can only damage our doctrine and a proper walk with You. So, keep reminding us to carefully consider and apply Your wonderful word to our lives. Amen.

Matthew 10:12

Monday, 19 May 2025
 
And when you go into a household, greet it. Matthew 10:12
 
“And entering into the house, you greet it” (CG).
 
The previous verse noted that when a worthy house is found, the apostles were to stay there until they left. Jesus continues with, “And entering.”
 
Being a participle, the intent is “at the time you enter,” or “while you are entering.” He continues with “into the house.”
 
The KJV and NKJV say “a house.” This is incorrect. They were to go to houses until they found a worthy one. They were not required to react positively to those in an unworthy house. There is a reason for this, which will be seen in the next verses. For now, the verse finishes with the words, “you greet it.”
 
This would be the standard Jewish greeting of Shalom lekha, “Peace to you.” These are the Hebrew words Jesus would have used, as is recorded in John 19 –
 
“Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, ‘Peace be with you.’ 20 When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord.21 So Jesus said to them again, ‘Peace to you! As the Father has sent Me, I also send you.’” John 19:19-21
 
Concerning such visits as the church later expanded, Vincent’s Word Studies says –
 
“The Teaching of the Twelve Apostles," a tract discovered in 1873 in the library of the monastery of the Most Holy Sepulchre at Constantinople, by Bryennios, Metropolitan of Nicomedia, is assigned to the date of 120 a.d., and by some scholars is placed as early as 100 a.d. It is addressed to Gentile Christians, and is designed to give them practical instruction in the Christian life, according to the teachings of the twelve apostles and of the Lord himself. In the eleventh chapter we read as follows: "And every apostle who cometh to you, let him be received as the Lord; but he shall not remain except for one day; if, however, there be need, then the next day; but if he remain three days, he is a false prophet. But when the apostle departeth, let him take nothing except bread enough till he lodge again, but if he ask money, he is a false prophet." And again (ch. 8): "Likewise a true teacher, he also is worthy like the workman, of his support. Every first-fruit, then, of the products of wine-press and threshing-floor, of oxen and sheep, thou shalt take and give to the prophets, for they are your high-priests....If thou makest a baking of bread, take the first of it and give according to the commandment. In like manner, when thou openest a jar of wine or oil, take the first of it and give to the prophets; and of money and clothing, and every possession, take the first, as may seem right to thee, and give according to the commandment.”
 
Life application: Whether the tract noted by Vincent’s Word Studies is accurate or not, it is an ancient witness to the fact that people were going around evangelizing. As noted in the previous commentary, people will occasionally come spreading a message or asking for assistance who might not have the best intent for the church. Therefore, wisdom in dealing with others is necessary.
 
And more, there is no longer a need for wondering if someone is a false prophet based on whether they remain for a certain amount of time or not. The Bible has been compiled and its instructions are set. To determine if someone is teaching falsities, all we need to do is refer to Scripture and find out what it says.
 
This shouldn’t be something we need to do when someone shows up. Rather, it should be something we are doing daily. That way, we will know what the word says and where to find it. When we are presented with false teachings, all we will need to do is go to the Word to ensure we are remembering properly.
 
Once we have determined they are spreading a false message, we can kick them out to the street curb and tell them to beat it. There is no point trying to convince heretics, charlatans, or grifters that they should turn from their ways. They already know this. What they need is a dose of being evicted from the presence of the church.
 
That will be much more effective in hopefully waking them up from their ways than all the words we could utter. Sometimes, a tough example is what is needed to get people to change. Jesus overturned the tables at the temple for a reason. Let us not be timid in dealing with false teachers.
 
Lord God, please give us wisdom and fortitude to stand against false teachers. May we be bold in proclaiming what is true, and may we be intolerant of those who proclaim otherwise. May we not get into back-and-forth argumentation when decisive action is needed. Help us in this, O God. Amen.

Matthew 10:11

Sunday, 18 May 2025
 
“Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out. Matthew 10:11
 
“And into what city or village you shall enter, you inquire who in her, he is worthy. And there you remain until if you shall depart.” (CG).
 
In the previous verse, Jesus continued His instructions to the twelve about what they should not take with them, noting that the toiler is worthy of his food. Next, He continues, saying, “And into what city or village you shall enter, you inquire who in her, he is worthy.”
 
In the Bible, both in Hebrew and Greek, cities and villages are feminine entities. As such, some translations faithfully translate the Hebrew in this manner. It is generally not so in the New Testament, but the thinking would have been this way among Jesus and the apostles. In both testaments, even until Revelation, this thought continues –
 
“The virgin, the daughter of Zion,Has despised you, laughed you to scorn;The daughter of JerusalemHas shaken her head behind your back!” Isaiah 37:22
&
 
“And the woman whom you saw is that great city which reigns over the kings of the earth.” Revelation 17:18
 
This same thought carries on in modern English in various ways, such as when referring to a sweet car by saying, “She is a beauty,” or speaking of a majestic ship, saying, “She is set to sail the seven seas.”
 
As for Jesus’ words concerning being worthy, the hospitality of the Middle East was to welcome strangers into one’s home. This even extended to enemies. When someone was in the home, a set of cultural rules would be adhered to by both parties. The apostles would be there to preach and teach, but the homeowner may say, “Please do not do that in or from this house.”
 
It is his house, and they are his rules. The apostles would be under no obligation to stay in such a house. It would be an insult to come to a village to preach and then be asked not to do so. Because of this, they would decline the invitation and seek another home to use as a base with an owner more favorable to their mission. Of such an abode, Jesus next says, “And there you remain until if you shall depart.”
 
Here is a new word, menó. Strong’s says, “A primary verb; to stay (in a given place, state, relation or expectancy) -- abide, continue, dwell, endure, be present, remain...” The agreement would be mutual, and it would allow the apostles to have a base until they had evangelized the whole town.
 
It would also make it convenient for those who wished to talk to know where to find them. Jesus will continue to explain this type of arrangement for the next few verses. Though it is something rather foreign to us today, this was a common and expected situation at the time.
 
Life application: As noted, it is less common today for people to arbitrarily open their doors to strangers, but there are times when people can help out in similar matters. Visiting missionaries are usually on a tight budget. Some churches have houses set up for them to stay in. If not, there may be some kind soul in the church who is willing to take them in.
 
If neither is the case, the least the church could do is to ask for help getting a place to rent during their stay. Some churches will have a person who is aware of missionary needs and may arrange these things.
 
Try to be inventive in how you can help in whatever way is possible to assist visitors or traveling missionaries. However, it is good to be circumspect as well. There are people who come into churches and ask for help, including money for a supposed need. They, however, often just go from church to church, ripping them off in this manner.
 
The best plan for such things is to have a policy where the church and the congregants do not give out cash. Until a person is known, it is unwise to hand money to someone just because they claim they have a need.
 
Wisdom in how to handle people usually comes through learning. Unfortunately, learning when not to give means there was a time when giving was taken advantage of. It is good to help, but getting ripped off by deceivers is as common as car wheels turning on a busy highway.
 
Lord God, help Your people to use wisdom and discernment when helping out those who say they have a need. Quite often, it is later discovered that the only need they had was to avoid working, and do so at other people’s expense. May we be cheerful to help others, but wise in how we do so. Amen.

Matthew 10:10

Saturday, 17 May 2025
 
nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food. Matthew 10:10
 
“nor wallet in the way, nor two tunics, nor sandals, nor staff. For the toiler, he is worthy of his food” (CG).
 
In the previous verse, Jesus began a list of things that the twelve were not to take when they went out to evangelize the cities of Israel. That list now continues, saying, “nor wallet in the way.”
 
Here, the péra, pouch, is introduced. It will be seen six times in total between Matthew, Mark, and Luke. It signifies a leather pouch for food. Strong’s defines it as a wallet, but today we think of a wallet as something folded and carried in a pocket.
 
This would rather be a pouch that would carry food or money as a traveling bag. It is probably something similar to what David carried in his battle with Goliath –
 
“Then he took his staff in his hand; and he chose for himself five smooth stones from the brook, and put them in a shepherd’s bag, in a pouch which he had, and his sling was in his hand. And he drew near to the Philistine.” 1 Samuel 17:40
 
Continuing, Jesus next says, “nor two tunics.” The meaning is the same intent as that of Mark 6:8, where it says, “and not to put on two tunics.” Having a second tunic would mean they put both on. Instead, they were to wear the simplest attire without any extra for comfort, replacement, or fashion. Next, He says, “nor sandals.”
 
Seemingly contradictorily, Mark says that they were to wear sandals. The reconciliation between the two is to consider first the nature of the land. It would be close to impossible to walk in Israel without footwear. The land is hot, and the feet would burn. The stones on paths range from every type imaginable. Some would bruise the feet, some would slice them like razors, etc. And there are thorns of various types that are everywhere. They pierce, slice, and scratch.
 
Therefore, these words probably default to what was just said about “nor two tunics.” In other words, this is a second category where only one pair is to be taken. If they were to get ruined, they would be at the mercy of others to provide repair or replacement. Likewise, it next says, “nor staff.”
 
Again, Mark says, “He commanded them to take nothing for the journey except a staff” (Mark 6:8). As such, this is a third category limiting them to a single staff. Having a second staff would be a help at times in various ways, but they had to make do with just one. Should they break or lose it, they would have to be provided by those whom they tended to.
 
Each of these points becomes obvious based on the next words, “For the toiler, he is worthy of his food.”
 
In this thought, Jesus is lumping each of these traveling necessities into one thought, that of food. It is the overarching need to be provided for from day to day. The others were needs that arose from time to time and would be considered a part of the “food” necessity that these men would have.
 
The same thought is seen in the words “Bread is the staff of life.” It is the principal need, as if a staff of support. The staff, however, is included in the phrase. It thus means, “Bread is the principal support.” In Matthew, the word “food” speaks of the whole of that which is necessary, which includes a tunic, sandals, and a staff. Anything extra of each goes beyond the basic needs.
 
Life application: As with other seeming “contradictions” found in Scripture, there is a reasonable explanation for Jesus’ words. What seems at first contradictory is merely one person’s way of explaining what was said as opposed to someone else truthfully telling the same account using different words to convey the substance of what is said.
 
Matthew focuses on the negative of the subcategories, “you shall not.” This is dependent on a main thought. In this case, two of something. Mark places that thought at the end. Therefore, his positive command becomes necessary –
 
Matthew: Provide neither gold nor silver nor copper in your money belts, 10 nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food.
 
Mark: He commanded them to take nothing for the journey except a staff—no bag, no bread, no copper in their money belts— 9 but to wear sandals, and not to put on two tunics. Matthew’s final words about the wages form an explanation to sum up the overall thought.
 
When you come to difficult passages, be sure to stop and consider the structure of them, the surrounding words that are provided, etc. In doing this, what seems at first contradictory is not. Rather, it is the natural way that different people will present the same thought, and it is as common as windows on a skyscraper.
 
Lord God, lots of people have spent an inordinate amount of time trying to tear apart Your word in order to confuse those who read it. Help us to think clearly and soberly about the difficulties presented in it. From there, give us wisdom in what is presented. Help us, though, not to rationalize away such things, but to logically explain why things are presented as they are! Help us in this, O God. Amen.
 

Matthew 10:9

Friday, 16 May 2025
 
Provide neither gold nor silver nor copper in your money belts, Matthew 10:9
 
“Not you shall acquire gold nor silver nor copper into your girdles” (CG).
 
In the previous verse, Jesus instructed the twelve concerning what to do when they went out among the people. He finished with, “Freely you received, freely you give.” Now, His words continue with, “Not you shall acquire gold nor silver nor copper.”
 
The word ktaomai is introduced here. It signifies to acquire. It has various meanings based on the surrounding context, such as obtain, possess, provide, purchase, etc. In this case, it is applied to the acquisition of precious or semi-precious metals, including gold, something already introduced in Matthew 2:11. Also, He notes arguros, silver.
 
In the Bible, silver generally speaks of money. It is the standard metal used for transactions going all the way back to Genesis 13:2. The word in Greek is derived from argos, shining. The underlying, typological meaning of silver is redemption, something it consistently signifies in this regard. Finally, Jesus mentions chalkos, copper.
 
In this case, copper is the main metal, but the word also signifies copper alloys, such as bronze and brass. For example, a copper bell wouldn’t make a very nice sound, and it would be worn out quickly. However, a bronze or brass bell would be stronger and have a much clearer sound. As such, it is what Paul refers to in 1 Corinthians 13:1 –
 
“Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass [chalkos] or a clanging cymbal.”
 
The same is true in the Old Testament, where the Hebrew word nekhosheth, copper, also refers to copper alloys. The context must determine what is being referred to. As for these metals, each is used in the Bible concerning the acquisition of wealth, which can be stored up, used for currency, etc. The twelve are instructed not to acquire these as such.
 
This instruction to not acquire them is because this was not the purpose of their going forth. What they needed was to come from the care of others without additional profit. Therefore, Jesus finishes the verse with, “into your girdles.”
 
This refers to how the girdle is twisted, forming folds where money could be kept. This practice continues among various tribes of people in the Middle East to this day. The girdle thus equates to the modern fanny pack.
 
In the comparable passage in Mark, it says, “He commanded them to take nothing for the journey except a staff—no bag, no bread, no copper in their money belts” (Mark 6:8). In Luke, it says, “Take nothing for the journey, neither staffs nor bag nor bread nor money” Luke 9:3.
 
Life application: In the comments above, it says concerning the translation as copper, bronze, or brass, that “the context must determine what is being referred to.” You might then ask, “Charlie, what are you talking about?” The answer to the appropriateness of each translation is to be found in what is being talked about.
 
For example, there is a time when brass was not yet used. Therefore, before it was introduced as an alloy, any copper alloy referred to would be best translated as bronze. This was known as the Bronze Age, a period that extended from around 2000 BC to about 700 BC.
 
During this period, if a sword is referred to it would probably have been bronze. Copper would have been too soft to make an effective, lasting sword. Therefore, translations that say brass during this period would be incorrect. Further, being an alloy, bronze and brass are not found in nature. Therefore, the following verse has two errors in it concerning the word nekhosheth –
 
“A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass [nekhosheth].” Deuteronomy 8:9
 
The first error is that it was too early in history for it to have been brass. Rather, bronze was the alloy referred to at that time. But even that would be incorrect. This is because one mayest not dig brass or bronze from them thar hills. Only copper could be obtained from them, after which they would be mixed with other metals to form bronze.
 
For those stuck in the cult mindset that the KJV is the only acceptable translation, this causes a dilemma, which then demands they excuse such an error. Their answer is that it is believed that such an alloy was found in Siberia when a meteor entered the atmosphere and formed a copper alloy as it heated and cooled.
There are several problems with this. First, the supposed alloy that was found was microscopic. Second, it was ... in Siberia. Checking a map will help the student of the Bible to see that Israel is not in Siberia. And more, the Lord tells the people through Moses that they mayest dig nekhosheth out of the hills. This implies an abundance of it, not microscopic amounts.
 
Therefore, Deuteronomy 8:9 contains several of the innumerable translational errors found in the KJV. And yet, because of a cult mindset, they must go to absurd lengths in an attempt to justify what is unjustifiable. Be reasonable in how you consider what you believe. If something you have accepted is wrong, admit it and move on.
 
Lord God, help us to think clearly and reasonably about what Your word is telling us. Help us to put aside biases, presuppositions, and faulty thinking as we consider what You are telling us. We may have been misinformed about something in the past, and so help us not to try to justify error but instead admit it and determine what is correct. May we do this so that our understanding of Scripture will be honoring of You. Amen.

Matthew 10:8

Thursday, 15 May 2025
 
Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give. Matthew 10:8
 
“Being feeble – you heal, leprous – you cleanse, dead – you rouse, demons – you eject. Freely you received, freely you give” (CG).
 
In the previous verse, Jesus instructed the twelve what to say when they went forth to proclaim their words to the lost sheep of the house of Israel. Now, adding to the proclamation they were to make, He tells them of the authority they will possess as well, beginning with, “Being feeble – you heal.”
 
This is a new word, astheneó. It is a verb signifying to be feeble, coming from the adjective asthenés, to be feeble. The verb, being a present participle, literally reads “being feeble.” The word, however, is generally translated as a noun or an adverb. Jesus gives the apostles the ability to heal those who are feeble. Also, He next says, “leprous – you cleanse.”
 
This is something Jesus has already done. This same ability is now conferred upon them. Being a leper was something that required additional steps to be taken after a person was cleansed. This is because having leprosy was something that was determined by the priest. Once he proclaimed a person to be leprous, he was to be excluded from the community.
 
The specific details are found in Leviticus 13. If a person was cleansed, the instructions in Leviticus 14 were then to be followed. Therefore, only the priest could officially declare a person free from the leprosy that once afflicted him. Next come disputed words, saying, “dead – you rouse.”
 
These words are not recorded in some manuscripts. Even if original, there is no indication that any were raised from the dead except by Jesus. Only after the resurrection are Dorcas (Tabitha) and Eutychus restored to life by Peter and then Paul. If the words were inserted later, it was probably in connection with that thought concerning what was done through Peter and Paul.
 
However, that would be an inexcusable reason to insert it here. Whether the words are original or not, Jesus possessed the ability, and after the completion of His ministry, it was granted in those two instances. Next, it says, “demons – you eject.”
 
In Luke, not only are the twelve given authority to do these things, but seventy disciples were also sent out. Upon their return, it says –
 
“Then the seventy returned with joy, saying, ‘Lord, even the demons are subject to us in Your name.’” Luke 10:17
 
Therefore, these gospel narratives support one another in confirming this granted ability from the Lord. Finally, Jesus finishes the verse saying, “Freely you received, freely you give.”
 
Here he introduces the word dórean. It is a word signifying without cause, freely, for nothing, or even in vain. Each instance requires the context to be considered. In this case, it signifies they were not to charge for their services.
 
Life application: In Acts 8, Simon the sorcerer is said to have believed the gospel message preached to him. After that, however, it says –
 
“And when Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money, 19 saying, ‘Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit.’20 But Peter said to him, ‘Your money perish with you, because you thought that the gift of God could be purchased with money! 21 You have neither part nor portion in this matter, for your heart is not right in the sight of God. 22 Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you. 23 For I see that you are poisoned by bitterness and bound by iniquity.’24 Then Simon answered and said, ‘Pray to the Lord for me, that none of the things which you have spoken may come upon me.’” Acts 8:18-24
 
It is often argued that Simon was not saved because of his conduct. However, it says quite clearly in Acts 8:13 that he believed. It is the same word used when speaking of belief leading to salvation elsewhere. If he truly believed he was saved. Salvation is not conditional on knowing everything about the faith. Nor is it conditional on not adhering to proper doctrine after being saved when what is proper is known.
 
Rather, salvation is conditional on one thing: belief in the gospel. We do not read the hearts of others. As such, it is entirely inappropriate to say of someone, “He is not saved.” It may be true that he is not reflecting proper Christian values, but that is not a salvific issue.
 
Let us not be finger-pointers when we do not have all the facts. If someone is not living for the Lord as expected after being saved, there are verses that deal with what we are to do with them. However, let us not make proclamations about things we cannot truly be certain of.
 
“But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person.” 1 Corinthians 5:11
 
Lord God, thank You for the simplicity of the gospel. If it were up to us, none of us would continue to be saved after we first believed. But Your grace extends to all of our faults – past, present, and future. Thank You for the surety of salvation we possess. Amen.