BIBLE IN TEN

Matthew 10:7

Wednesday, 14 May 2025
 
And as you go, preach, saying, ‘The kingdom of heaven is at hand.’ Matthew 10:7
 
“And going, you proclaim, saying that ‘It has neared – the kingdom of the heavens’” (CG).
 
In the previous verse, Jesus told His twelve to specifically go to the lost sheep of the house of Israel. Next, He instructs them, “And going, you proclaim, saying.”
 
Jesus uses the same word that has been used several times already, kérussó. It signifies to proclaim or herald an announcement. HELPS Word Studies says of it, “bringing eternal accountability to all who hear it.”
 
Consider it! Jesus is sending His chosen twelve out among the people of Israel. He has already been conducting His ministry for some amount of time, but the harvest field is so ready for reaping that He has decided to send forth those who have followed Him and learned from Him to expand the process. What words will He ask them to proclaim? The answer is “that ‘It has neared – the kingdom of the heavens.’”
 
In Matthew 3:2, the first recorded words of John the Baptist were, “Reconsider! For it has neared – the kingdom of the heavens!” Likewise, in Matthew’s gospel, after His baptism and temptation, the first words of Jesus’ ministry to the people were, “Reconsider! For it has neared – the kingdom of the heavens!”
 
Now Jesus instructs these disciples to likewise tell the people that the kingdom of the heavens has neared. In each instance, there is the anticipation that a great change in the economy and focus of God’s redemptive plans is set to take place.
 
This is just the beginning of the instruction to these men. In Luke 9, there is a complementary account of Jesus’ instructions to the twelve. That is followed in Luke 10 with Jesus sending out seventy more to continue the proclamation throughout Israel.
 
Life application: A common question that arises concerns the terms “kingdom of the heaven(s),” and “kingdom of God.” The words are certainly used interchangeably at times. For example, Jesus says that the kingdom of God is the kingdom of the heavens in Matthew 19 –
 
“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.’”  Matthew 19:23, 24
 
In those two verses, which are given in parallelism, He is clearly indicating that they are the same thing. The term kingdom of the heaven(s) is not used in the epistles. Rather, they refer to the kingdom of God. However, Paul does say that the Lord would deliver him and preserve him for His heavenly kingdom.
 
As such, there is certainly overlap in the thought. At times, however, it is clear that the promised kingdom to Israel is a literal earthly kingdom. This is how the disciples understood it when asking Him about the restoration of the kingdom in Acts 1:6.
 
The best approach to understanding the idea of a kingdom, then, is to check the surrounding context to see what is spoken of. God is working through time and dispensations in various ways to bring man to a state of restoration.
 
As He does this, a kingdom is either set up or being set up that is being expressed in various ways, actual or anticipated. In Romans 14, Paul speaks of the kingdom as a reality for believers now, and yet it is something that is only so positionally, as indicated elsewhere. The actual kingdom is something anticipated for believers at this time.
 
As such, it is good not to get overly dogmatic about things but rather to consider that there is a positional belonging and an actual belonging that may apply in one way or another.
 
For us, because of faith in Christ, we can be reassured that we are accepted into the kingdom now, even if we have to await the rapture to be actually received into the marvelous blessing of the kingdom that lies ahead for us. Be assured that Christ has accepted you if you have believed. Every good promise He has made will, therefore, be realized on that day.
 
Lord God, despite not yet being with You in heaven, we know we are with You through faith in what You have done. Help us to remember this in our times of trial and difficulty. We have a better and surer hope ahead than anything this fallen world can provide. May You come soon for Your people so that we can forever rejoice in Your presence. Amen.
 

Matthew 10:6

Tuesday, 13 May 2025
 
But go rather to the lost sheep of the house of Israel. Matthew 10:6
 
“And you rather go to the sheep, the ‘having been lost’ – house, Israel” (CG).
 
In the previous verse, Jesus instructed His twelve to not go into the way of the Gentiles nor into a city of the Samaritans. Rather, He next says, “And you rather go to the sheep.”
 
The use of sheep is a common metaphor in Scripture to denote people, but most especially people needing the care of a shepherd. They are not animals that do well on their own, but when under the care of a shepherd, there is a mutual relationship that develops where they provide for one another.
 
But there is the truth that sheep will follow the care of even bad shepherds. Hence, we have the term “sheeple” to describe the stupidity of people who follow a leader, even when he is terrible. The Old Testament is replete with examples of people following bad leaders.
 
As for these sheep, Jesus next says, “the ‘having been lost.’” Using a perfect participle places a stress on their state, they are “the sheep, the ‘having been lost.’” They were lost and they continue to be lost. They need to be recovered, if possible. The metaphor is derived from Jeremiah 50. The words there explain their state and how they became the way they are –
 
“My people have been lost sheep.Their shepherds have led them astray;They have turned them away on the mountains.They have gone from mountain to hill;They have forgotten their resting place.7 All who found them have devoured them;And their adversaries said, ‘We have not offended,Because they have sinned against the Lord, the habitation of justice,The Lord, the hope of their fathers.’” Jeremiah 50:6, 7
 
The Lord, through Jeremiah, equates His people, meaning the house of Israel, to lost sheep. Jesus confirms this same thought as the verse finishes, saying, “house, Israel.”
 
Jesus has excluded the Gentiles in His words. He has also excluded those of Samaria. He is referring only to the people of Israel. This was to be the scope of His ministry at this time.
 
Life application: The evangelization of Israel took place first. Only after Christ’s atoning sacrifice would this expand to the rest of the world. But the covenant in Christ’s blood was directed specifically to the Jews –
 
“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— 32 not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. 33 But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. 34 No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the Lord,’ for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 31:31-34
 
A new covenant implies there was an old covenant. This is then explicitly stated by the Lord when referring to Egypt. One covenant is replacing another. Gentiles are not the direct recipients of the New Covenant. Rather, Israel is the recipient, and Gentiles are then brought into the commonwealth of the blessings of that covenant (see Ephesians 2:11-13).
 
At no time is the church called Israel, including the term Israel of God mistakenly ascribed to the church, which is found in Galatians 6:16. Paul is careful to show the difference between Jews and Gentiles despite there being no distinction, meaning for obtaining salvation and covenant graces, between them. Paul says, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (Galatians 3:28).
 
Paul is not saying there are no longer Jews and Gentiles any more than he is saying there are no longer men and women. He is saying that in Christ, there is no distinction. This must be properly understood to then comprehend what God is doing in the world in relation to Israel.
 
Israel, the nation, has not yet come into the New Covenant. Until they do, the offer stands. They have not been replaced by the church at all. Rather, those Jews who have rejected Jesus have been cut off from the covenant promises. But this has no bearing on the call of the nation to enter the New Covenant, exactly as Scripture says will come about.
 
Don’t allow those who have misunderstood the greater redemptive plan mislead you. If God could cut off Israel, He could likewise break His covenant with You. Such will never be the case.
 
Lord God, may we carefully consider Your plan of redemption. And then, give us the ability to grasp its many intricacies so that we will not mix the categories You have so carefully kept separate for us in Scripture. May it be so to Your glory in our lives. Amen.
 

Matthew 10:5

Monday, 12 May 2025
 
These twelve Jesus sent out and commanded them, saying: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. Matthew 10:5
 
“These, the twelve, He sent – Jesus – having notified them, saying, ‘Into Gentiles’ way, not you shall go. And into Samaritans’ city, not you shall enter’” (CG).
 
In the previous verse, the list of the twelve named apostles was completed. Now, their mission to venture out to the harvest field begins with, “These, the twelve, He sent – Jesus.”
 
The contents until the end of this chapter can logically be divided into three sections, each ending with Jesus saying, “Assuredly, I say to you...” This occurs in verses 15, 23, & 42. It won’t be until verse 11:1 that His words to the twelve will be complete.
 
This first section will give instructions concerning their travels through Israel during this first sending.
 
The second section anticipates a more permanent evangelization of Israel. This is indicated, for example, by comments such as them being “a testimony ... to the Gentiles.” Despite this note concerning the Gentiles, Jesus’ words of that section still only refer to “the cities of Israel,” demonstrating the focused nature of the work.
 
The third section most heavily focuses on the benefits, costs, and consequences that will result from being in such an evangelistic ministry. Understanding this, He next says, “having notified them, saying, ‘Into Gentiles’ way, not you shall go.”
 
Here is a new word, paraggelló. It signifies “to charge, or give a command that is fully authorized because it has gone through all the proper (necessary) channels” (HELPS Word Studies). In other words, Jesus is directing them, under His own authority, to take the steps necessary to meet His purposes.
 
As for the term “Gentile’s way,” this means the places where Gentiles dwelt were to be avoided. Their ministry was to be to Israel alone. They were not to be distracted from this cause. The promises of God found from the time of Abraham on have focused on this line of people, meaning his son Isaac, and then Isaac’s son Jacob.
 
From there, the twelve sons of Israel were considered one family under this promise. Therefore, the Messiah’s work was to be directed to them first. So directed was this commission that Jesus continues with, “And into Samaritans’ city, not you shall enter.”
 
These people, the Samarités, Samaritans, are introduced into the New Testament here. It signifies those who inhabited the region of Samaria, once the capital of the Northern Kingdom of Israel.
 
The Samaritans were partly of Jewish descent, but they were a mixture of other cultures and beliefs that had been brought into Israel after the Assyrian exile. They had their own Pentateuch, which follows the writings of Moses but which was modified to meet their own culture. That is believed to date back as far as 120 BC.
 
Due to their mixed status, the apostles were told to refrain from going to any such area. Only Israel was to be their focus at this time. This will only change for them after His resurrection and ascension.
 
Life application: The words of Jesus in this verse should clue people in concerning who Jesus’ ministry was focused on during His earthly ministry. And yet, it is as common as spots on a leopard to cite verses from this chapter and elsewhere in the synoptic gospels and apply them to the people in the church age.
 
That is a hermeneutical error known as “taking a verse out of context.” Jesus has set the context for the ministry of the apostles. As noted, that will not change until after the resurrection when the scope of His ministry will go forth, according to Jesus’ words, to “Jerusalem, and in all Judea and Samaria, and to the end of the earth.”
 
Jesus confirms this elsewhere, saying, “I was not sent except to the lost sheep of the house of Israel” (Matthew 15:24). Because of this, we are not to use Jesus’ words to Israel, as recorded in the synoptic gospels, as direction for our lives and church conduct.
 
Rather, they are words informing us what occurred as Israel encountered their promised Messiah. Once He was rejected by them, only then did the ministry go out beyond Israel’s border. Along with that, new directions were laid down for the people of the world. They are directions that have nothing to do with law observance.
 
Instead, they are words of grace and confidence in the hope of eternal life found in the full, final, finished, and forever work of Jesus Christ. With that complete, grace has come.
 
Lord God, may we remember the lesson concerning maintaining proper context when reading the Bible. In doing so, we will not be tossed about by every wind of doctrine that removes the notion of eternal security that we possess because of what Jesus has done. Help us to remember that grace is unmerited and that we should cling fast to it always. Amen.
 

Matthew 10:4

Sunday, 11 May 2025
 
Simon the Cananite, and Judas Iscariot, who also betrayed Him. Matthew 10:4
 
 “Simon the Canaanite, and Judas Iscariot, the ‘also having betrayed Him’” (CG).
 
In the previous verse, the list of the twelve named apostles continued with six names. The final two are mentioned next, beginning with, “Simon the Kananaios.”
 
The name Simon has been explained. The title that is given to him is Kananaios, sometimes translated as a Canaanite. At other times, it is translated as a Zealot or some other word indicating being zealous, like the word Patriot. The word is found only here and in Mark 3:18, again describing the same person. In Luke 6:15 and Acts 1:13, the same person is described with the word zélótés, to be zealous.
 
The reason for all the variances is that there is a dispute about where the word is derived from. One supposed root is the Hebrew word qanna, which means jealous. It is a word used six times in Exodus and Deuteronomy when referring to the Lord, speaking of His jealous nature. Some apply this root to indicate a zealous nature for the Lord.
 
That would make sense based on Luke’s use of zélótés as a comparable meaning word. However, it is questionable if a title given only to the Lord would later be applied to people. If it were, it would be as an honorific, saying something like, “He has the Lord’s jealousy guiding his life.”
 
However, as noted, others translate the word as Canaanite. This seems to be less preferable because he would have been a Jew, but it could be that he associated himself with the land of Canaan as being the home territory of the Jews and wanted to restore it to Jewish control. However, another word group is used in Greek to indicate Canaan. Thus, this translation is rather unlikely.
 
Another option is the occasional translation of this word as a Cananaean. That would mean he was from Cana of Galilee. This is not improbable. As it is a transliteration, this rendering doesn’t do any harm. It simply gives an Anglicized rendering of the Greek.
 
Leaving the Greek directly transliterated into English avoids a mistranslation, and so that is what has been done here. Next, it says, “and Judas Iscariot.”
 
The name Judas is derived from the Hebrew Yehudah, meaning Judah. Judah was the fourth son of Jacob, born to Leah as recorded in Genesis 29:35.  His name means Praise. The name in Greek includes Jude, the author of the book of Jude. It is also translated as Judah in Matthew 1 and Luke 3. Each time, it is in Jesus’ genealogy.
 
The title Iscariot is from the Greek Iskariótés. It is believed to be a transliteration from the Hebrew words ish, man, and qirya, city or town. Thus, he would be a man of the city or a man of Kerioth, a city in Israel noted four times in the Old Testament. If he were from Kerioth, he would be the only non-Galilean apostle because Kerioth was a city found in the territory of Judah. Of him, it next says, “the ‘also having betrayed Him.’”
 
He is introduced into Scripture with the sad epitaph attached to him. Later, using the word apóleia, meaning destruction, ruin, loss, etc., other than the antichrist, he is the only person called a son of perdition in Scripture –
 
“While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.” John 17:12
 
“Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, 4 who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.” 2 Thessalonians 2:3, 4
 
It is as if these two notorious men were born to be destroyed. Such is the nature of misusing one’s freewill to work against the Lord.
 
Life application: The names of the apostles are recorded, some with descriptors to give further hints about their nature. From there, some of them will have various things said about them. Peter is recorded as having denied Jesus and been weak in his stand for proper doctrine, as recorded in Galatians 2.
 
Thomas is forever known as a doubter. He is used as an example of this quality today, such as, “Come on, man! Stop being a Doubting Thomas.” David is known as a man after God’s heart. Jeremiah is known as the weeping prophet. Nabal the Carmelite is known as a fool.
 
We will all be remembered before others and before the Lord for how we conducted our lives. What is it that you want to be remembered for? “He was a faithful Christian.” “He was a loving father.” “He was one greedy dude.” Like the designation of these apostles, we are generally summed up with a very short thought when remembered by others. What few words do you expect people will remember you by?
 
Lord God, we are living our lives out before others and in Your presence. How will we be remembered when we are gone? Help us to consider this and to do our best to live our lives in a manner that will honor You and reflect the positive qualities of faithful followers of Jesus Christ. Amen.

Matthew 10:3

Saturday, 10 May 2025
 
Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Matthew 10:3
 
“Philip and Bartholomew, Thomas and Matthew, the taxman. Jacob the ‘of Alphaeus,’ and Lebbaios, having been denominated Thaddaeus” (CG).
 
In the previous verse, Jesus’ apostles began to be listed. The next names in the list begin with “Philip.”
 
Philip has been with Jesus since the time He was in Judea, as is recorded in John 1. However, he is only first mentioned here in Matthew’s gospel. This was a common Greek name, especially because of the founder of the monarchy of the Macedonians, Philip, the father of Alexander the Great.
 
The name is derived from philos, friendly, and hippos, a horse. As such, it signifies Lover of Horses. Next, it says, “and Bartholomew.”
 
This is not a given name, but signifies Son of Talmai. The word bar is the Aramaic word for son. Talmai would be the name of his father. It means Plowman. Hence, he is Son of Plowman. Bartholomew is believed to be the same as Nathanael.
 
If so, he was from Cana in the Galilee, as is recorded in John 21:2. The two were together in John 1:44. As such, it would make sense that they are listed together and probably were sent out together. Nathanael is from the Hebrew Nethanel. It means Given of God or God has Given. Next in the list is “Thomas.”
 
The name is derived from the Hebrew to’am, twin. As such, his name means Twin. He is also called Didymus, the Greek word for Twin. Next, it says, “and Matthew, the taxman.”
 
Matthew was introduced in Matthew 9:9. He is the tax collector called by Jesus, who is also known as Levi. In Mark and Luke, Thomas and Matthew are named in reverse order.
 
The seeming implication is that Matthew and Thomas are twins, with Matthew being the older. However, in his humility, he places his brother Thomas, the twin, first. Whereas the other two place him according to birth order. This is only speculation, but it does fit. Next, it says, “Jacob the ‘of Alphaeus.’”
 
Jacob is derived from the Hebrew Yaaqob, the meaning of which was explained in Matthew 1:2. His father is identified as Alphaeus. It is believed to be derived from the Hebrew name Heleph found in Joshua 19:33.
 
That comes from the noun kheleph, an exchange. In other words, “Your compensation for this will be this.” That comes from khalaph, a verb signifying to pass on or pass through. The sense is still of a change, though. Thus, the name means Change or Exchange. Next, it says, “and Lebbaios.”
 
This name is only found in some Greek texts. Others skip it and go straight to his other name. This name is believed to be derived from the Hebrew word lev, the heart. The extended word derived from that is levav. This gives the sense of courage (and in being heartened).
 
Therefore, the name probably means Heart, Courageous, Sentimental, or Lionlike. In other words, something to do with the condition of the heart. Of him, it says, “having been denominated Thaddaeus.”
 
In other words, this is a name bestowed upon someone. The name is believed to be derived from the Aramaic word tadday, the breast. As such, it may be a somewhat euphemistic way of calling him something like Breast Boy, meaning “mommy’s boy.” It may speak of his immaturity or of his inability to break away from her control.
 
Life application: In these names, like in all things in the Bible, we are being given information about other things. Some of these names will make connections back to Old Testament passages so that when they are studied, typology will be revealed.
 
It is not wise to jump to sudden conclusions, making dubious connections until a thorough study of the words and names is made. This is especially true when using English translations. Quite often, people will read a passage that may have the same English word in the Old Testament that is found in a passage in the New Testament.
 
From there, a conclusion is made that there is a pattern or parallel. However, when the root words are studied, it is discovered that there is no etymological connection. In other words, a pretext was formed by wrongly associating two passages which had nothing to do with one another.
 
This is quite common, and it has led to piles and piles of incorrect deductions. However, once such incorrect connections are made, they quickly get passed on and become standard teachings, even though they are wrong. As such, it is always best to take patterns and parallels based on English words with a grain of salt until one is sure that the connection is valid. Therefore, be circumspect in what you accept.
 
Lord God, thank You for the challenge Your word presents us. We are given this treasure and should, therefore, handle it carefully. Help us to remember to do so at all times. May we never teach something that is not first checked out and substantiated to be correct. Help us in this, O God. Amen.

Matthew 10:2

Friday, 9 May 2025
 
Now the names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Matthew 10:2
 
“And the twelve apostles, the names, they are these: First, Simon, being called Peter, and Andrew, his brother. James the ‘of Zebedee,’ and John, his brother” (CG).
 
In the previous verse, Jesus called His twelve disciples together and gave them power over spirits and sicknesses. Matthew continues his narrative with, “And the twelve apostles.”
 
The word apostolos, apostles, is introduced. It signifies a delegate or one who is sent. In this case, being apostles of Jesus, they are essentially ambassadors of Jesus for the mission of conveying the gospel. Understanding that, it next says, “the names, they are these.”
 
Matthew will give a list of the selected men. They are not the same names recorded in each gospel, but they are the same people, being described by the differing names each possessed, such as Simon being Peter. The names are recorded in Matthew 10:2-4, Mark 3:16-19, Luke 6:13-16, and Acts 1:13.
 
In all lists, Simon (Peter) is recorded first, while Judas the betrayer is listed last. Each time they are listed, they are divided into three separate groups of four each. However, the internal grouping of each group is not always the same.
 
For an extensive analysis of the patterns of groupings, names, and relationships of these apostles, consulting the commentary of Charles Ellicott will provide great detail. Of these men, the list begins with, “First, Simon, being called Peter.”
 
The name is derived from the Hebrew name Shimon, which, in turn, is derived from the verb shama, to hear. Thus, the name means Hearing or He Who Hears. Peter is derived from the Greek petra, a rock, and this is the meaning of the name. He is also called Kephas, the Aramaic name meaning Rock. Next, it says, “and Andrew, his brother.”
 
The name is derived from anér, a male human, a man, a husband. The meaning is Manly, but that can also be equated to Courageous or Brave. Next is “James the ‘of Zebedee.’”
 
Both names are given detailed explanations in the commentary on Matthew 4:21. The last name in this verse is given next, saying, “and John, his brother.”
 
The meaning of this name was also explained in Matthew 4:21.
 
Life application: It is not uncommon to see people on social media call themselves Apostle This or Apostle That. The implication is that they are to be likened to the apostles in the Bible.
 
There is a problem with this. The title, as noted above, signifies a delegate. One does not designate oneself a delegate or an ambassador. Rather, that appointment comes from the one they represent. In the case of an apostle of Jesus, it means a person must be appointed by Jesus.
 
There are certain qualifications for the position that are explained in the Bible, none of which apply today. Like the sons of Israel, there is a set number of apostles. In the case of the sons of Israel, there are the twelve born to Jacob through his wives Leah, Rachel, Zilpah, and Bilhah.
 
There are also the two sons of Joseph who were adopted by Jacob as his own, as is recorded in Genesis 48. This makes a total of fourteen sons. Likewise, there are the twelve apostles named by Jesus in the gospels. There is then Matthias, who was selected to replace Judas in Acts 1.
 
This is then followed by Paul, who was personally selected by Jesus, “as by one born out of due time” according to 1 Corinthians 15. Thus, there are fourteen named apostles. Like the sons of Israel, that is all there are. Therefore, to claim to be an apostle of Jesus is biblically incorrect and unacceptable.
 
Denominations, such as Roman Catholicism, Eastern Orthodox, Swedish Lutheran, Anglicans, etc., who claim apostolic succession do so without biblical support. There is no such thing.
 
Be careful to evaluate people in the ministry based on their adherence to Scripture, not on a title, degree, or capability (such as knowing Hebrew or Greek). Instead, what matters is how they handle Scripture.
 
The Bible designates the number of sons of Israel. It also designates the number of apostles of Jesus. In this process, God is providing us with information. Patterns are made for us to understand what is on God’s mind and what He is doing in the stream of redemptive history. Pay attention to such things, and a greater understanding of the workings of God will be realized.
 
Lord God, how grateful we are to You for Your wonderful and amazing word. We stand in awe at the wisdom behind it. For thousands of years, man has been studying it. And yet, it continues to provide us with new information from day to day. Praise You for Your word! Amen.
 

Matthew 10:1

Thursday, 8 May 2025
 
And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease. Matthew 10:1
 
“And having summoned His twelve disciples, He gave them authority – unclean spirits, so to eject them, and to cure every disease and every malady” (CG).
 
In the previous verse, Chapter 9 finished with Jesus telling the disciples to beg the Lord of the reaping to eject toilers into the reaping. Chapter 10 now begins with the words, “And having summoned His twelve disciples.”
 
This thought contains a new word, proskaleó. It signifies to call toward oneself, and thus to summon. Matthew completely omits the appointment of the twelve apostles in his gospel narrative. They were already appointed by this time, according to Mark 3:14 and Luke 6:13. In fact, instead of calling them apostles here, he calls them twelve disciples.
 
It won’t be until the next verse that he will call them the twelve apostles. Despite that, Matthew designating them as the twelve indicates that they had already been selected out of all of the disciples as the twelve preeminent ones.
 
This calling is in response to the final verses of Chapter 9. People were coming with every sickness and disease. Jesus looked at the multitudes and had compassion. These masses before Him would be but a small portion of the people who needed such help spread throughout Israel.
 
Jesus, therefore, is beginning the expansion of the ministry by calling these twelve. As such, the narrative continues with, “He gave them authority.”
 
The word signifies authority, such as having jurisdiction to accomplish duties or appointed tasks. Thus, it is power, not in the sense of physical might, but power to wield influence, weight, etc. The Greek word is derived from a verb indicating to do what is lawful or permitted. This authority that Jesus is giving them is for “unclean spirits, so to eject them.”
 
To this point, only Jesus is recorded as having ejected demons. That right and authority will now be given to them. This will increase the ministry in a great measure. These men had learned how to conduct themselves by spending time with their Master. They are sufficiently prepared to meet the tasks before them because of this.
 
However, there is a specific incident recorded later where they will not be able to eject a demon. Jesus will rebuke them for this and set them straight on the matter. That is coming in Matthew 17:14-21. Despite this, they will have the appropriate authority to do what is necessary in this regard, “and to cure every disease and every malady.”
 
Not only did they have the full authority to eject demons, but they were also given the authority to tend to people’s physical ailments as well. Again, to this point, only Jesus has accomplished these things. The ministry will now greatly expand because of this delegation.
 
Life application: In the analysis of this verse by the Pulpit Commentary, they make at least two blunders in their review. One thing they say is that the twelve were “To be heads of the tribes of the new Israel.” The statement has no meaning. There is one Israel, not an old and new.
 
Israel is a people group descended from Abraham, Isaac, and Jacob. Jacob was renamed Israel and became the father of the twelve tribes of Israel. Jesus explains the matter later, saying, “So Jesus said to them, “Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28).
 
He is speaking there of these same twelve tribes, meaning the real descendants of Israel. Again, this is confirmed by the apostles’ final question to Jesus before He ascended, along with His response –
 
“Therefore, when they had come together, they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?’ 7 And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority.’” Acts 1:6, 7
 
It was perfectly understood by these men that the kingdom promised to Israel was coming. They wanted to know the details. Jesus instead told them to get about the business of establishing the church, a completely different entity. Paul’s words in Romans 9-11 clearly refer to this as well.
 
A second stunningly ridiculous statement made by them says, “Observe that nothing is said of their receiving authority to convert. This God himself keeps.” This is standard Calvinist thinking that blinds people to the plain sense of words elsewhere in the Bible. In fact, this statement is refuted in this same Chapter –
 
“Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out. 12 And when you go into a household, greet it. 13 If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. 14 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. 15 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 10:11-15
 
This was the point of sending these men out, meaning to obtain converts. The miracles of ejecting demons and healing people were to be a sign to them to believe and accept that Jesus was their promised Messiah.
 
The point being made is that just because you are reading a commentary, you should take the time to think through what is said. Be ready to dismiss things that do not line up with Scripture. However, you cannot do this unless you know Scripture. Be sure to read your Bible!
 
O God, help us to be responsible with our time, reading Your word, contemplating it, studying it carefully, and applying it to our daily lives. Without it, we are at the mercy of men who may or may not be explaining it properly. May this never be the case. Help us in this, O God. Amen.

Matthew 9:38

Wednesday, 7 May 2025
 
Therefore pray the Lord of the harvest to send out laborers into His harvest.” Matthew 9:38
 
“You beg, therefore, the Lord of the reaping that He might eject toilers into His reaping.” (CG).
 
In the previous verse, Jesus noted the plentiful reaping but the few toilers to attend to it. Therefore, He continues with, “You beg, therefore.”
 
Jesus begins this last verse of Chapter 9 with a new word, deomai. The word is derived from deo, to bind or fasten. It is used in the middle voice, and thus it signifies to beg, as if in binding oneself. It then gives the sense of a petition, such as in 2 Corinthians 5:20 –
 
“Now then, we are ambassadors for Christ, as though God were pleading [deomai] through us: we implore you on Christ’s behalf, be reconciled to God.”
 
Understanding this, Jesus continues with, “the Lord of the reaping.”
 
Jesus places Himself as the one who directs the reaping of the harvest, meaning the souls of those who are to be gathered into the kingdom. Others disagree and state that this is referring to praying to the Father for this to be accomplished. At this time, this would seem reasonable if it were an actual prayer of petition because He is referring to people right there in front of them and not some future harvest during the church age.
 
However, in using the term “beg,” it is more likely that it is referring to Jesus, who will appoint and then send out his apostles as Chapter 10 begins. Therefore, it is Jesus who is stating He is the Lord of the reaping. He continues with what they are to beg Him for next, saying, “that He might eject toilers into His reaping.”
 
The word ekballo, to cast out or eject, is used. It has already been seen several times, but it seems to be a rather forceful word to use in such a situation. Considering, however, the reticence of people to take responsibility and then to act in accord with it, the word seems appropriate.
 
Jesus will call His disciples, appoint twelve of them, and tell them to get about the business He sets forth for them to accomplish. He is stripping them of their old lives and casting them into a new state of authority. Therefore, the words are anticipatory of that coming action.
 
Life application: Though a different harvest, Jesus is presented again as the Lord of the harvest in Revelation 14 –
 
“Then I looked, and behold, a white cloud, and on the cloud sat One like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. 15 And another angel came out of the temple, crying with a loud voice to Him who sat on the cloud, ‘Thrust in Your sickle and reap, for the time has come for You to reap, for the harvest of the earth is ripe.’ 16 So He who sat on the cloud thrust in His sickle on the earth, and the earth was reaped.” Revelation 14:14-16
 
Various harvests are referred to in Scripture concerning humanity. The one in Revelation is not one you want to be a part of. It signifies the judgment on humanity, as in the stomping of grapes with the blood flowing out. The one being referred to by Jesus in Matthew 9 is one of bringing in the harvest of the people of Israel.
 
Another harvest is mentioned in John 4:34-38, which includes the Gentiles. This is certain because it is referring to the Samaritans at that time. Jesus was preparing His disciples at that time to see that there was more than the house of Israel, even though His earthly ministry was directed to the people of Israel, as He explicitly states in Matthew 10:6 and 15:24.
 
The way to correctly determine what is being referred to in Scripture is to determine the context of what is being said. Without doing that, thoughts that are presented at various times can become jumbled up and misinterpreted. The greater harvest of the Gentiles is alluded to by Jesus in John 12:20-26, where it specifically mentions Greeks, Thus, it is emblematic of the Gentiles.
 
However, it does it in the context of Jesus’ death. The words, then, mean that until His ministry was complete, it did not include the Greeks. In His death, signified by the grain of wheat falling into the ground, a great harvest would come forth. It is at that time that the greater harvest that extends beyond Israel would be fully realized.
 
This is then seen in Acts where the message of the risen Christ goes from Jerusalem to Judea, then Samaria, and then to the ends of the earth. Each thing must be accomplished in its proper sequence. Therefore, be sure that you consider this as you read commentaries on Matthew 9:38.
 
If someone equates Jesus’ words to that of the harvest of Gentiles and the church, you know to reject that commentary as a mixing of dispensations. Keep things in order, and your understanding of what God in Christ is doing will be proper.
 
O God, thank You for the great and beautiful way that Your word unfolds, showing us step by step how You have redeemed man. Each step brings us to a fuller understanding of how You have done it and how it applies to the people of the world. What a great and awesome God You are! Hallelujah and Amen.
 

Matthew 9:37

Tuesday, 6 May 2025
 
Then He said to His disciples, “The harvest truly is plentiful, but the laborers are few. Matthew 9:37
 
“Then He says to His disciples, ‘Indeed, the reaping – plentiful, and the toilers – few’” (CG).
 
In the previous verse, Jesus saw the multitudes and was moved with compassion for them. It also noted that they were enervated and strewn as sheep with no shepherd. Having looked on such masses of people, Matthew next records, “Then He says to His disciples.”
 
Without going any further, one can sense that something about those lost sheep will be expressed by Him. The narrative is carefully leading the reader to understand the heart of God as it is displayed in the Person of Jesus. And what is it that moves Him concerning the situation? Matthen next records, “Indeed, the reaping – plentiful.”
 
In other words, Jesus is now changing the metaphor from sheep to stalks of grain. He is looking out at the masses as if they are a field of grain ready for harvesting. In such an instance, there is only so much time to accomplish the labor.
 
It is the time of the harvest, which is a new word, therismos. It signifies a reaping. The grain is on standing stalks. These must be cut and bundled into sheaves to be taken to the threshing floor, where they are threshed and winnowed to obtain piles of only grain.
 
In this case, there are so many people in need, signified by saying that the reaping, meaning that which is harvest-ready, is plentiful. Like the metaphor of sheep, this one is seen in the Old Testament as well. The book of Ruth, when understanding the typology presented, gives a beautiful picture of the use of stalks, grain, threshing, winnowing, etc. In the case of threshing, Micah uses the symbolism of the nations ready to be threshed –
 
“Now also many nations have gathered against you,Who say, ‘Let her be defiled,And let our eye look upon Zion.’12 But they do not know the thoughts of the Lord,Nor do they understand His counsel;For He will gather them like sheaves to the threshing floor.13 ‘Arise and thresh, O daughter of Zion;For I will make your horn iron,And I will make your hooves bronze;You shall beat in pieces many peoples;I will consecrate their gain to the Lord,And their substance to the Lord of the whole earth.’” Micah 4:11-13
 
As for Jesus’ words concerning the masses around Him, He next says, “And the toilers – few.” There is another new word here, ergatés, a toiler. It signifies a worker, laborer, toiler, etc. One can see the base word, erg, used today in words like ergonomics. There is a sense of doing labor.
 
Jesus’ concern is that with such a great multitude that are ready for being brought into the kingdom, there must also be laborers sufficient for the harvest. He alone was being burdened by the masses and knew it was time to delegate responsibility to others to meet this great need.
 
Life application: The Bible is replete with metaphors that bring man to the most basic interactions with the creation. Metaphors of inanimate objects abound, such as water, rocks, mountains, trees of various types, etc., are used to give us clues about our interactions with Him, even in typology, anticipating Christ.
 
There are metaphors, as seen in today’s passage, that deal with agricultural themes. This is about as basic as it gets for human existence. People need to eat, and so we plant, cultivate, and harvest food to meet that need. God uses such actions to teach us other, spiritual, truths.
 
Interacting with various animals, such as sheep, horses, lions, bears, etc., is all placed in Scripture, which asks us to think about the characteristics of those animals. God created them, and so the way He did so can be used to show us things about ourselves, our societies, etc. They can reveal aspects of the nature of God, enemies, our emotions, and so forth.
 
When you come to a passage that speaks of a valley or a river, think about why that is included in the Bible. God is not going to waste words as He continues the narrative. Rather, He is immersing us in information about things we should contemplate and grasp that will tell us the things He wants us to know.
 
Let us never tire of thinking about the details in God’s word. It is an endless source of wisdom and wonder.
 
Lord God, thank You for Your wonderful word. It is so filled with amazing details of seemingly basic things that will lead us to marvelous understandings of things otherwise unimaginable to contemplate. Men everywhere can pick it up and find value in the words because we all interact with these basic aspects of Your creation. What a treat! Amen.

Matthew 9:36

Monday, 5 May 2025
 
But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd. Matthew 9:36
 
“And having seen the crowds, He gut-wrenched about them, for they were having been enervated and having been strewn, as sheep not having a shepherd” (CG).
 
In the previous verse, Jesus was said to have gone about all the cities and villages, teaching in their synagogues about the gospel of the kingdom. He was also said to cure those with every sickness and disease. Now, Matthew records, “And having seen the crowds, He gut-wrenched about them.”
 
Here is a new word, splagchnizomai, translated as gut-wrenched. It is derived from splagchnon, meaning the bowels or inward parts. Thus, it signifies to have the bowels yearn. A single, hyphenated word to get a literal sense of what is conveyed would be gut-wrenched. Figuratively, it signifies having compassion.
 
Jesus looked at the masses, and His internal parts surely moved with pity, sadness, and a deep yearning to take away their lost state. Understanding this, the reason for it is next stated, saying, “for they were having been enervated and having been strewn.”
 
Two more new words, both perfect participles, are seen here. The first is ekluó. HELPS Word Studies says, it is from “ek, ‘out from and to’ and lýō, ‘loose, let go’) – properly, let completely out as to (entirely) succumb, i.e. with the outcome of losing inner strength; hence, to become weary (exhausted), to the point of fainting.” Thus, a great word to match the thought is enervate.
 
The next new word is rhiptó. The root of this word signifies to fling. Thus, it gives the sense of being scattered about. A suitable word to catch the intent is strewn. The reason for this tired and disheveled state of the people is because they were “as sheep not having a shepherd.”
 
Sheep without a shepherd would be in just this state. They would be worn out from a lack of care. They would also be enervated and strewn about as they were harassed by lions, wolves, or other predators. This is what the people of Israel were like. The Old Testament repeatedly explains why this was so. Jeremiah 50 gives the sense –
 
“My people have been lost sheep.Their shepherds have led them astray;They have turned them away on the mountains.They have gone from mountain to hill;They have forgotten their resting place.7 All who found them have devoured them;And their adversaries said, ‘We have not offended,Because they have sinned against the Lord, the habitation of justice,The Lord, the hope of their fathers.’” Jeremiah 50:6, 7
 
The shepherds of Israel, the leaders of the people, failed to responsibly tend to the people. They led them astray, they abused them for their own gain, and they wore them out in the process. This sentiment is reflected throughout the writings of the prophets.
 
Life application: In the New Testament, Jesus states He is the good Shepherd, thus fulfilling the typology seen in the Old Testament, such as –
 
“Behold, the Lord God shall come with a strong hand,And His arm shall rule for Him;Behold, His reward is with Him,And His work before Him.11 He will feed His flock like a shepherd;He will gather the lambs with His arm,And carry them in His bosom,And gently lead those who are with young.” Isaiah 40:10, 11
 
By claiming to be the good Shepherd, Jesus was claiming to be the Lord incarnate. He was stating to the people that it is He who would tend to His flock and bring them safely through the times of trouble. This is not limited to the people of Israel, but all of God’s people. Jesus is the one to unite the flocks into one –
 
“I am the good shepherd. The good shepherd gives His life for the sheep. 12 But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. 13 The hireling flees because he is a hireling and does not care about the sheep. 14 I am the good shepherd; and I know My sheep, and am known by My own. 15 As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. 16 And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.” John 10:11-16
 
Thank God for Jesus, who is there to lead and tend to His people.
 
Glorious God, thank You for the hope we possess of resting forever in Your presence because of Jesus. We long for the day when we, Your sheep, are gathered together forever under our Great Shepherd, Jesus. Amen.

Matthew 9:35

Sunday, 4 May 2025
 
Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. Matthew 9:35
 
“And Jesus, He traverses all the cities and the villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and curing every disease and every malady in the people” (CG).
 
In the previous verse, Jesus was accused by the Pharisees that He was ejecting demons by the ruler of demons. Now, a new paragraph with a new direction commences, which is very similar to Matthew 4:23. For most of the verse, it is word-for-word identical – 
 
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.
 
9:35 - And Jesus, He traverses all the cities and the villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and curing every disease and every malady in the people.
 
As can be seen, the major difference is found in the opening words, which state, “And Jesus, He traverses all the cities and the villages.” Instead of saying “the Galilee,” it says, “all the cities and the villages.”
 
As for the word translated as “villages,” it is a new word, kómé. Strong’s says it is derived from keimai, to lie, be laid, be set, or be appointed. In other words, it indicates a hamlet as if laid down in the countryside.
 
This is the same general area that was identified as the Galilee in Matthew 4. It seems likely that Jesus is revisiting the places He had already gone to. There were only so many cities and villages in the area. Wherever He went, though, the people continued to receive Him, as is noted in the next words. He was “teaching in their synagogues and proclaiming the gospel of the kingdom.”
 
What is interesting is that after Matthew 4, Jesus gave the Sermon on the Mount. In Chapter 10, Jesus will commission the apostles to go forth to speak to the people.
 
Therefore, in each instance after speaking throughout the Galilee, a great time of instruction that was intended to mark out His ministry results, first directly from Him and then through His appointed apostles. For the time being, while traversing the region to teach, it also says, “and curing every disease and every malady in the people.”
 
Just as in His earlier time going throughout the area, He continued to heal the people. The ministry must have been very tiring for Him and the apostles, but there was only so much time set for the Lord to complete His ministry. And so, He went about His business according to that sobering thought.
 
Life application: A cliché occasionally passed among some missionaries and which is then spoken in churches as they seek funding essentially says, “Nobody should be given the gospel twice until everybody has heard it once.”
 
At first, that sounds like a reasonable proposition. “Yeah, we need to get the word out to the whole world.” However, the thought is entirely wrong. It is a ploy by missionaries to increase their funding, but it ignores the fundamental truth that innumerable people had to hear the gospel many times before coming to saving faith.
 
In fact, many of the people who are being asked to give were probably included in that thought. This is the purpose of local churches. The gospel should be given to the congregation each week in hopes that some family member may finally get it and yield himself to the Lord.
 
Each time you go to the restaurant or bank, do you say to yourself, “Well, I already told this person about Jesus seven years ago. I don’t need to tell her again.” Of course not! Be careful not to get caught up in nice-sounding clichés that have no basis in reality, but which are actually unbiblical.
Jesus traversed all the Galilee “teaching in their synagogues and proclaiming the gospel of the kingdom, and curing every disease and every malady in the people.” He did this again sometime later, surely anticipating that some who heard and rejected His word before would yield to it on a second visit.
 
Is it reasonable to think that a Christian physician would go into a village once a year to cure every disease and every malady in the people, but then not give them the gospel when he did because he had already done it three years earlier?
 
Which is more important, the gospel for spiritual healing or going forth to cure physical maladies? Be sure to think when you are given a nice-sounding proposition. Does it match what Scripture says? If not, ignore what you have heard.
 
Glorious God, may we do what is right and proper in regard to sharing the good news about Jesus. May we never withhold the word that tells of Him and what He has done for the world, even if we have to repeat it over and over again. Help us to be faithful in our witnessing. To Your glory we pray. Amen.

Matthew 9:34

Saturday, 3 May 2025
 
But the Pharisees said, “He casts out demons by the ruler of the demons.” Matthew 9:34
 
“And the Pharisees, they said, ‘In the ruler of the demons He ejects demons’” (CG).
 
In the previous verse, it said that the multitudes marveled over what Jesus had done, noting that nothing like it had ever been seen in Israel. Now, in an obvious jealous response to this, it records, “And the Pharisees, they said, ‘In the ruler of the demons He ejects demons.’”
 
The people, having seen Jesus’ miracles, were overwhelmed with awe at the demonstrations of power and healing they had seen. But in complete contrast to that, the Pharisees, who were considered the spiritual elite, certainly felt that their authority was being challenged by the things Jesus was doing, of which they had no such ability.
 
Therefore, to diminish Jesus and His works in their eyes, they ascribe His power not to God but to Satan. In Matthew 12, the charge will be made again. Although getting ahead of the narrative as Matthew presents it, at that time, they will use the term Beelzebub to describe this ruler.
 
It is a reference to Satan, but the name itself is derived from the Hebrew words baal, lord or master, and z’vuv, a fly. As such, it would indicate Lord of the Flies. It is a title that speaks of corruption and malignancy as much as anything else. It speaks of Satan’s power over the demons (as in demonic flies).
 
Further, they use the word en, in, to describe the matter, “in the ruler of the demons.” The sense is that it isn’t just that Jesus is using the authority of the ruler of the demons, but that He is in a state of union with him. Because He is supposedly so aligned with Satan, He has the power and authority to eject the demons that work on behalf of Satan.
 
Life application: The New Testament uses the word en, in, when referring to a positional status, such as, “For as in Adam all die, even so in Christ all shall be made alive” 1 Corinthians 15:22. These are the two great distinctions for man. One is either in Adam and fallen or he has moved to Christ and has been redeemed by God.
 
As such, the positional status is what is being referred to. The change is not something that occurs and can be undone. Rather, it is a permanent move. This is why Jesus says this to the people in John 6 –
 
“And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day.” John 6:40
 
One can see the ridiculous nature of the argument for the loss of salvation. People who teach this view know it is. Therefore, as the evidence mounts against them with verses presented in their proper context, the arguments become more and more outlandish to continue to justify the unjustifiable. Eventually, the argument is, “Well, what if someone changes his mind and wants to go to hell?”
 
The answer is not that Jesus suddenly takes away their salvation and they are condemned to hell. The answer is that Jesus will raise them up at the last day, and He will deal with their lives at that time. The positional status of a person no longer changes when one comes to Christ. There is nothing in Scripture to even hint at that. Therefore, teaching the doctrine of “loss of salvation” is unbiblical.
 
Be sure not to get duped by such failing arguments. God’s integrity is on the line. He has saved the person who believes. He has sealed that person with His Holy Spirit, the guarantee that the person possesses until the day of redemption. From there, that person will be raised. After that, Jesus will handle the rest. This is what the Bible teaches. Be sure to convey it properly to those who want to argue an alternative, nonsensical position.
 
Lord God, we know Your word is true. Because of this, we know that those who believe in You will be raised. At that time, You will sort out all of the baggage of our lives, revealing our strengths and forgiving our shortcomings. We stand in awe of You who would save such poor and wayward sinners as us. Thank You, O God, for Jesus who makes this possible. Amen.