BIBLE IN TEN

Matthew 6:32

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

Matthew 6:31

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

Matthew 6:30

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

Matthew 6:29

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

Matthew 6:28

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

Matthew 6:27

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

Matthew 6:26

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

Matthew 6:25

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

Matthew 6:24

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

Matthew 6:23

Wednesday, 15 January 2025
 
But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness! Matthew 6:23
 
“And if your eye, it may be evil, all your body – it will be benighted. Therefore, if the light, in you it is darkness, the darkness – how much” (CG).
 
In the previous verse, Jesus noted that the lamp of the body is the eye. A person with an unblurred eye will have a body full of light. On the contrary, He next says, “And if your eye, it may be evil.”
 
In this instance, having an evil eye must be the opposite of unblurred, which is the context of the previous verse. Instead of singleness of vision, it would be someone who looks at the world in a twisted or distorted way. From there, that information is then sent into the person with the result that “all your body – it will be benighted.”
 
The adjective skoteinos is used. It is derived from skotos, darkness. Thus, it is something that has become darkened. The word benighted carries this exact meaning. How can someone who perceives the world with an unfocused (evil) eye be a light to anyone? With evil information coming in, there will only be resulting darkness. As such, Jesus continues with, “Therefore, if the light in you it is darkness.”
 
The word light is referring to the moral nature. The person’s view of the world is corrupt and evil. It is a morally darkened state that feeds the person. As long as he is feeding on the things of this world, there will only be worldly morals to guide him. An understanding of the ways of God will be marred and imperfect to whatever degree his focus allows. 1 John 1:5 says –
 
“This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all.”
 
Without a heavenly, God-centered, perspective, there will be a doubling of one’s vision. There will be no singleness, meaning clarity. And the way to obtain a proper understanding of God is found in only one place. In the next chapter, John says, while speaking of Jesus –
 
“Again, a new commandment I write to you, which thing is true in Him and in you, because the darkness is passing away, and the true light is already shining.” 1 John 2:8
 
Jesus Christ is what allows for clarity of vision concerning God. Without Him, our understanding of God will be imperfect. With darkness as one’s light, Jesus next says, “the darkness – how much!”
 
Pharaoh had rejected the light of God time and again. He had seen the miracles, signs, and wonders the Lord performed through the hand of Moses. In an attempt to wake him up to the reality of his darkness, the Lord demonstrated just how dark a world without light is –
 
“Then the Lord said to Moses, ‘Stretch out your hand toward heaven, that there may be darkness over the land of Egypt, darkness which may even be felt.’ 22 So Moses stretched out his hand toward heaven, and there was thick darkness in all the land of Egypt three days. 23 They did not see one another; nor did anyone rise from his place for three days. But all the children of Israel had light in their dwellings.” Exodus 10:21-23
 
The more one rejects the light of God, the more darkened his state will be. The Lord demonstrated this to Pharaoh, but he refused to acknowledge his own evil eye and turn from it.
 
Life application: One of the doctrines of Calvinism teaches that man is so corrupt he cannot respond to the gospel without first being regenerated. To justify this, Calvinism teaches that Jesus’ words about being born again in John 3:16 refers to God’s regeneration which then allows a person to understand his corrupt state and turn from it to God through Jesus. Only after this regeneration can he then believe the gospel and be saved.
 
This is based on a faulty understanding of John 6:44 –
 
“No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day.”
 
The problem with this is that it takes the words of John 6 out of their intended context. John 5 spoke of the word of God, meaning Scripture, being the means of pointing Israel to Jesus. He told them as much –
 
“For if you believed Moses, you would believe Me; for he wrote about Me. 47 But if you do not believe his writings, how will you believe My words?” John 5:46, 47
 
In rejecting this revealed light of God, they were not drawn to the Father. Others knew the word, saw that it pointed to Jesus, and turned to Jesus –
 
“Philip found Nathanael and said to him, ‘We have found Him of whom Moses in the law, and also the prophets, wrote—Jesus of Nazareth, the son of Joseph.’” John 1:45
 
The problem with Calvinism is that it dismisses the obvious, meaning that God is drawing man to Himself through Scripture. The amount of darkness in a person is what results in His rejection of what God has set forth. Those who look with clarity of vision will see what is revealed in God’s light and pursue it
 
The process has nothing to do with being regenerated in order to believe, something the Bible does not teach. The process involves a willingness to look clearly at what God has revealed and then step into that light.
 
‘“And I, if I am lifted up from the earth, will draw all peoples to Myself.’ 33 This He said, signifying by what death He would die.” John 12:32, 33
 
Jesus, as is revealed in Scripture, is the light of God. His cross and resurrection have validated His work. This is what draws men to Him. But they must be willing to believe. Calvinism is a failed theology because it denies the free will nature of man. God in Christ has done the work. It is up to each person to look to the cross and either accept or reject this truth.
 
Lord God, thank You for Jesus Christ our Lord. He is the Light of the world who allows us to see with singleness of vision. When we look to Him we see all of Your perfection on full display. May we fix our eyes on Jesus all the days of our lives. Amen.

Matthew 6:22

Tuesday, 14 January 2025
 
“The lamp of the body is the eye. If therefore your eye is good, your whole body will be full of light. Matthew 6:22
 
“The lamp of the body, it is the eye. Therefore, if your eye, it may be unblurred, your whole body – it will be lustrous” (CG).
 
In the previous verse, Jesus finished His thoughts about earthly treasures as opposed to heavenly treasures. He now provides a general precept concerning the issue of moral clarity. He does this by beginning with the words, “The lamp of the body.”
 
A lamp is something that provides illumination, not the light itself. Some versions, not understanding the analogy, say, “The light of the body.” Unless they are using the word light as a synonym for lamp, the metaphor is faulty. The thing that provides illumination to the body, according to Jesus’ next words, “it is the eye.”
 
A lamp is used to search out things in the darkness. It is also used to provide illumination to the one who has it. One may have a good lamp that illuminates everything. Or the lamp may provide any amount of light, even to a sliver that illuminates almost nothing.
 
The eye (the lamp) is what sees the world around us and provides that information (the light) to the mind, where it is processed. From there, the mind and body react to what has been taken in. In Scripture, light is that which is good. It is particularly used as a metaphor for moral goodness. That is then contrasted to darkness, which includes wrong thinking, moral impurity, etc.
 
When the eye, which is equated to a lamp, focuses on that which is good, there will be a result. The more focused it is, the greater the result. As such, Jesus continues with, “Therefore, if your eye, it may be unblurred.”
 
The Greek word is haplous. It is found only here and in Luke 11:34 in verses parallel to this account in Matthew. The word means “without folds” and, thus, single. It is the antonym of the Greek diplous, which means double. Literally, it signifies uncompounded or single.
 
Thus, there is a sense of simplicity in the word. There is nothing complicated or obscured. Therefore, the word unblurred gives a sense in regard to the eye as well as a state of morality. In such a state, meaning having a lamp that is unblurred, “your whole body – it will be lustrous.”
 
The word is phóteinos. It is that which is brilliant, meaning shining. In this case, the adjective lustrous gets the sense. It signifies reflecting light evenly and efficiently without glitter or sparkle. As such, it is not blurred light, but even and shining. The things one focuses on are what provide light to the body through the lamp, the eye.
 
If one focuses on that which is morally impure, meaning that which is darkened, that is what the body will respond to. The eye will take that in and then provide blurred illumination to the body. If one focuses on what is good, meaning that which is single and without impurity, the eye will sense that and send light to the body, thus it will be lustrous.
 
Life application: Jesus just got done speaking about earthly treasures as opposed to heavenly treasures. There is no reason to assume He has completely left that thought. Rather, He is saying that if we focus on earthly treasures, we will not be providing ourselves with moral purity.
 
Our thoughts will be corrupted and we will have no light to pursue that which is heavenly or to be lustrous in ourselves. The saying, “You are what you eat” gets the point across. Paul says elsewhere, “Do all things without complaining and disputing, 15 that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world” (Philippians 2:14, 15).
 
If the things we focus on are morally impure, we will not have the light coming to us to make us lustrous. But Paul says we are to shine as lights in the world. How can we do that while focusing on the world and not on the heavenly? In storing up heavenly treasures, we will then be able to reflect what has come into us in the way of light.
 
Read your Bible, look at what is good and morally right, consider Jesus, live in faith, etc. These things will lead us to true heavenly treasure and allow us to then shine as lights in the world.
 
Glorious God, help us to focus on that which is good, honorable, and glorifying of You. May we consider Jesus and His perfection and then strive to emulate Him. He walked among the wicked, and His eyes saw their deeds, but He remained pure and holy. Help us to be this way as well when we interact with this fallen world. In turn, we can then shine as lights to those who so desperately need it. Amen.

Matthew 6:21

Monday, 13 January 2025
 
For where your treasure is, there your heart will be also. Matthew 6:21
 
“For where your treasure, it is, there also your heart, it will be” (CG).
 
In the previous verse, Jesus spoke of amassing treasures in heaven, noting that earthly treasures can be stolen or eaten up. With that remembered, He next says, “For where your treasure, it is, there also your heart, it will be.”
 
This is a link right back to the book of Joshua and the story Achan. He was fixated on earthly treasure, and that is where his heart was. It cost him everything –
 
“And Achan answered Joshua and said, ‘Indeed I have sinned against the Lord God of Israel, and this is what I have done: 21 When I saw among the spoils a beautiful Babylonian garment, two hundred shekels of silver, and a wedge of gold weighing fifty shekels, I coveted them and took them. And there they are, hidden in the earth in the midst of my tent, with the silver under it.’22 So Joshua sent messengers, and they ran to the tent; and there it was, hidden in his tent, with the silver under it. 23 And they took them from the midst of the tent, brought them to Joshua and to all the children of Israel, and laid them out before the Lord. 24 Then Joshua, and all Israel with him, took Achan the son of Zerah, the silver, the garment, the wedge of gold, his sons, his daughters, his oxen, his donkeys, his sheep, his tent, and all that he had, and they brought them to the Valley of Achor. 25 And Joshua said, ‘Why have you troubled us? The Lord will trouble you this day.’ So all Israel stoned him with stones; and they burned them with fire after they had stoned them with stones.26 Then they raised over him a great heap of stones, still there to this day. So the Lord turned from the fierceness of His anger. Therefore the name of that place has been called the Valley of Achor to this day.” Joshua 7: 20-26
 
On the other hand David had great wealth, but it did not possess him. Instead, he was a man of faith, and his heart was set on the Lord. The few times he is noted as having failed the Lord, it also notes that his heart was contrite, and he mourned over his blunders. David’s treasure, above all else, was the Lord, and that is where his heart also was –
 
“Furthermore King David said to all the assembly: ‘My son Solomon, whom alone God has chosen, is young and inexperienced; and the work is great, because the temple is not for man but for the Lord God. 2 Now for the house of my God I have prepared with all my might: gold for things to be made of gold, silver for things of silver, bronze for things of bronze, iron for things of iron, wood for things of wood, onyx stones, stones to be set, glistening stones of various colors, all kinds of precious stones, and marble slabs in abundance. 3 Moreover, because I have set my affection on the house of my God, I have given to the house of my God, over and above all that I have prepared for the holy house, my own special treasure of gold and silver: 4 three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses; 5 the gold for things of gold and the silver for things of silver, and for all kinds of work to be done by the hands of craftsmen. Who then is willing to consecrate himself this day to the Lord?’” 1 Chronicles 29:1-5
 
Life application: There is nothing wrong with possessing wealth or protecting that wealth for the future. In fact, Proverbs says –
 
“A good man leaves an inheritance to his children’s children,But the wealth of the sinner is stored up for the righteous.” Proverbs 13:22
 
One cannot save up for his children’s children if he doesn’t possess wealth to some degree. The point of the Bible’s words concerning this matter is essentially, “Are you master over wealth, or is your wealth master over you.”
 
Be wise concerning earning and saving, but also let your heart be directed to the Lord above all else.
 
Heavenly Father, help us to be responsible with the blessings You have bestowed upon us. If we squander what we have, it shows that our priorities were not directed toward You in the first place. Instead, we carelessly handled Your blessing upon us. At the same time, may we never let our possessions possess us. May You always be our hearts’ desire. Amen.