BIBLE IN TEN

Matthew 9:22

Monday, 21 April 2025
 
But Jesus turned around, and when He saw her He said, “Be of good cheer, daughter; your faith has made you well.” And the woman was made well from that hour. Matthew 9:22
 
“And Jesus, having turned and having seen her, He said, ‘You take courage, daughter. Your faith, it has saved you.’ And, the woman, she was saved from the very hour” (CG).
 
In the previous verse, the woman with the hemorrhaging said to herself, “If only I shall touch His cloak, I will be saved.” Matthew now continues with, “And Jesus, having turned and having seen her.”
 
Matthew goes to the heart of the matter, omitting a few details provided by Mark and Luke. In Luke’s account, it says –
 
“And Jesus said, ‘Who touched Me?’When all denied it, Peter and those with him said, ‘Master, the multitudes throng and press You, and You say, “Who touched Me?”’46 But Jesus said, ‘Somebody touched Me, for I perceived power going out from Me.’ 47 Now when the woman saw that she was not hidden, she came trembling; and falling down before Him, she declared to Him in the presence of all the people the reason she had touched Him and how she was healed immediately.” Luke 8:45-47
 
Only after all of this occurred does the following, as recorded by Matthew, continue the narrative, “He said, ‘You take courage, daughter.’”
 
Here are two new words, one right after the other. The first is the verb tharseó. It signifies to have courage or be encouraged, coming from tharsos, confidence, boldness, etc. The next new word is thugatér, a female child. In this case, Jesus would have spoken it as a Hebraism signifying a kindly address. Having said that, He next says, “Your faith, it has saved you.”
 
Most translations say, “made well,” “healed,” or something similar. The word, however, is sózó, to save, rescue, deliver, etc. An object lesson is being given to the reader as he follows Jesus’ words. This is confirmed again in the next words, saying, “And, the woman, she was saved from the very hour.”
 
The meaning of “that very hour” is explained in the verses from Luke noted earlier, meaning immediately. Her healing was instant, and it continued on from that time. It is an expression seen elsewhere, such as in Acts 16 –
 
“And this she did for many days. But Paul, greatly annoyed, turned and said to the spirit, ‘I command you in the name of Jesus Christ to come out of her.’ And he came out that very hour.” Acts 16:18
 
In two verses, the word sózó has been used three times. It is thus a witness to the doctrine of salvation by faith alone. It isn’t the touching of the tassel that brought about the change, except in her faith that it would be so. In the turning of Jesus to the woman, the emphasis is on the Person, Jesus, nothing else.
 
She needed to be saved, she believed that He could do it, her touching His tassel is the equivalent of her presenting her need to Him, but without wanting to be recognized in the process. Thus, her faith was in the capability of the Person, who then, in fact, saved her.
 
Life application: The woman had an issue of blood for twelve years. She, by faith alone, was brought to a state of complete healing. One could make a general comparison of her to those in the church. The narrative doesn’t say it, but it is clear from the events that the woman merely heard about Jesus, believed that He was capable of saving her, and she, by faith, reached out for salvation.
 
She can be used as a symbol of the church who have only heard of Jesus and what He is capable of and who, by faith alone, reaches out to Him for healing. The word is heard, the message is believed, and the salvation is realized.
 
Her twelve years of hemorrhaging can be equated to the church (the number of government), which is brought directly from a state of uncleanness to a state of salvation and being deemed clean. There are no works involved, and the one who is far away is brought near by the blood of Christ.
 
This woman was set apart from the congregation because of her issue. Thus, she can be considered as being brought near in this regard. God is giving us object lessons to understand what He is doing and will do through the coming of Christ to save the people of the world.
 
Pay heed to the simplicity of the message of this woman’s healing. There is nothing in the account that says we need to come through a pope, a rite of baptism, or anything else that some churches lay upon the people as some sort of requirement for being saved. Instead, the purity of the gospel stands. All are saved by grace through faith with nothing added. Be sure to keep the gospel simple. God in Christ has done it all. Hallelujah and Amen.
 
Lord God, thank You for making the process of salvation so simple. Jesus did the work, we hear the message, we believe the word, and we are saved. From there, we are sealed with Your spirit, cleansed and purified unto eternal salvation. Hooray for Jesus! Amen.
 

Matthew 9:21

Sunday, 20 April 2025
 
For she said to herself, “If only I may touch His garment, I shall be made well.” Matthew 9:21
 
“For she said in herself, ‘If only I shall touch His cloak, I will be saved’” (CG).
 
In the previous verse, it noted the woman who had a flow of blood for twelve years. She came behind Jesus and touched the hem, meaning the tassel, of His garment. In doing this, we read, “For she said in herself.”
 
The verb is imperfect. It would be as if she was saying, “This will work, this will work, I know this will work.” She didn’t just say it as a passing thought, but it was an ongoing motivation that she was saying to herself, “If only I shall touch His cloak, I will be saved.”
 
Whether she had seen other miracles of Jesus or whether she had only heard of His power to heal, she was internally convinced that He could do what she hoped for. In fact, the parallel accounts in Mark and Luke tell us that this was her only hope –
 
“Now a woman, having a flow of blood for twelve years, who had spent all her livelihood on physicians and could not be healed by any, 44 came from behind and touched the border of His garment. And immediately her flow of blood stopped.” Luke 8:43, 44
 
This woman had not only had a bleeding discharge for twelve years, but she had taken every path she could in order to find healing, and none could help. In the process, she had spent everything she had, but nothing worked. In hearing about Jesus, she had either seen or heard of healings that were completely effective.
 
Because of this, she trusted that the God of Israel had sent a Person who could tend to the needs of the people. Whether she felt He was the coming Messiah or just a prophet of the Lord, her faith in the God of Israel who had sent her was sufficient to save her from her affliction.
 
Life application: Matthew’s gospel noted that Jesus healed a leper on the way to Capernaum. It also noted that Jesus healed the centurion’s servant by a mere spoken word. Taking these two accounts together is probably what forms the basis for this woman’s faith.
 
She knew He could heal someone with a bodily affliction that rendered that person unclean according to the Levitical law. And not only could He do so, but He was also willing to do so. Further, she would have heard that Jesus, by a mere spoken word, was able to restore a paralytic.
 
Taking these two accounts together, which surely would have circulated in the area, this woman was able to deduce that Jesus could heal her and that it did not require His actively reaching out to touch her.
 
In her humility concerning her shameful condition, something that would have caused the people around her to avoid her at all costs, she determined to not bother Jesus with a direct appeal. Instead, she possessed the faith that He could save her apart from such things.
 
We can learn from her example. The Bible provides various truths about Jesus and salvation, but they are not all lumped into one paragraph. Rather, there will be instruction about what Jesus’ ministry means to us in Romans. There will be an explanation of how to appropriate that in Romans as well, but also in 1 Corinthians.
 
Ephesians and Colossians will build upon those things and explain the underlying process of how that takes place. In other words, like the woman who probably pieced together the basis for her faith from the accounts she had heard about, we also must piece together the basis for our faith from the record of Jesus and the explanation of what He has done.
 
God has logically structured the Bible to give us a full and detailed explanation of what He would do, what He was doing, and what He did in and through Jesus. He has also explained that process in detail after His coming.
 
The more we read the details provided in Scripture, the more perfectly we will understand the process. And further, the more we understand the process, the more grounded our faith will be. When troubled times come to our lives, we will be able to firmly avow that our faith remains strong. How will we do that without being grounded in the word that explains our salvation and position in Christ?
 
Lord God, thank You that we are saved by grace through faith. It takes the pressure off us to know that Jesus has done it all for us. Help us contemplate this marvelous salvation, study the process of it, and catalog what occurred so that we will stay strong and resolute in the faith we now possess. Amen.
 

Matthew 9:20

Saturday, 19 April 2025
 
And suddenly, a woman who had a flow of blood for twelve years came from behind and touched the hem of His garment. Matthew 9:20
 
“And, you behold! A woman, blood-flowing twelve years, having approached behind, she touched the tassel of His cloak” (CG).
 
In the previous verse, it said that Jesus arose and followed the ruler and that His disciples followed Him also. Now, the narrative continues, saying, “And, you behold! A woman, blood-flowing twelve years.”
 
Two new words are seen here. The first is haimorroeó. It is derived from haima, blood, and rheó, to flow as water. Thus, it is a blood-flowing. It is only used here in the New Testament, but the Greek translation of the Old Testament uses it in Leviticus 15:33 to indicate the blood-flowing of menstruation. It is used this way in classic Greek medical writings as well.
 
According to Levitical law, this would make her unclean –
 
“If a woman has a discharge of blood for many days, other than at the time of her customary impurity, or if it runs beyond her usual time of impurity, all the days of her unclean discharge shall be as the days of her customary impurity. She shall be unclean. 26 Every bed on which she lies all the days of her discharge shall be to her as the bed of her impurity; and whatever she sits on shall be unclean, as the uncleanness of her impurity. 27 Whoever touches those things shall be unclean; he shall wash his clothes and bathe in water, and be unclean until evening.” Leviticus 15:25-27
 
The next new word is dódeka, twelve. It is a prominent number in Scripture. When it has typological or spiritual meaning, EW Bullinger notes that it signifies “perfection of government, or of governmental perfection.” For example, there are twelve tribes of Israel and the twelve apostles. They form the structure of the establishment of the nation of Israel and the church. Of this woman, it next says, “having approached behind.”
 
Another new word is introduced here, opisthen, signifying “from behind.” As she was unclean, she would not want to be seen or approached by another, lest they touch her and become unclean as well. As such what she is attempting to do is done stealthily to conceal her presence. Once she had approached him, it says “she touched the tassel of His cloak.”
 
Another new word, kraspedon, is seen. It is uncertain where it is derived from, but it signifies a margin, as in a fringe, border, hem, etc. In this case, it would be the tassel of His garment –
 
“Again the Lord spoke to Moses, saying, 38 ‘Speak to the children of Israel: Tell them to make tassels on the corners of their garments throughout their generations, and to put a blue thread in the tassels of the corners. 39 And you shall have the tassel, that you may look upon it and remember all the commandments of the Lord and do them, and that you may not follow the harlotry to which your own heart and your own eyes are inclined, 40 and that you may remember and do all My commandments, and be holy for your God. 41 I am the Lord your God, who brought you out of the land of Egypt, to be your God: I am the Lord your God.’” Numbers 15:37-41
 
These tassels were mandated by the Lord to spur the memory of the wearer of his obligation to the commands of the law. This extreme edge of the garment was what she reached for. It is what Malachi prophesied of hundreds of years earlier –
 
“But to you who fear My nameThe Sun of Righteousness shall ariseWith healing in His wings.” Malachi 4:2
 
The garments were cut in a way that they had four edges. The edge or wing of the garment is where the tassels would be affixed. Whether the woman knew of the prophecy of Malachi, or whether the prophecy merely referred to the events surrounding His powers exuding even from these wings, the fact that the healing was prophesied means that a change should be expected in the woman.
 
Her faith led her to the steps of the Messiah in anticipation of cleansing. What will transpire, therefore, will lead to another validation of the ministry of Jesus Christ, confirming Him as the One prophesied to come.
 
Life application: Healings such as the one anticipated in Malachi are recorded to validate that Jesus is the Messiah. If the woman will be healed in the verses to come, the purpose of the event will have been realized and recorded.
 
A Person was prophesied to come and do certain things in order to fulfill the Scriptures that were written about Him. When those things were fulfilled, there is now no longer a reason for them to be fulfilled again.
 
This is the problem with taking verses like these in Matthew and claiming that we can be healed like the woman. The validation of who Jesus is was for Israel. With the prophesies fulfilled, their fulfillment was recorded. Therefore, in Scripture we also have the validation that Jesus is the fulfillment of the role of Messiah.
 
Israel needs no more validation, and they should not expect it. They have the word and must accept what it says by faith.  We have the word and are to accept it by faith. We should not expect the healings to come as they did at the time of Jesus’ ministry.
 
Instead, we can pray for them and allow God to be God. If He chooses to heal, we will be healed. If He allows our affliction to continue, it will do so. Don’t take verses out of their intended context. What is recorded has a context and a purpose that may not apply to us today.
 
Lord God, we know that You can do all things. When we pray for relief, it is because we desire it. But You may see a greater purpose in our afflictions. Help us to understand and accept Your will above all else. To Your glory, we pray. Amen.

Matthew 9:19

Friday, 18 April 2025
 
So Jesus arose and followed him, and so did His disciples. Matthew 9:19
 
“And Jesus, having arisen, He followed him – and His disciples” (CG).
 
In the previous verse, a ruler came to Jesus, prostrated himself before Him, and petitioned Him to come and rouse his daughter from the dead. Matthew next records, “And Jesus, having arisen, He followed him.”
 
The words take the reader back to verse 9:10 –
 
“And it was, He – reclining in the house.”
 
In other words, everything that has been said since then has been while Jesus reclined at the table. Now, with this urgent petition from the ruler, Jesus arose and followed him. With that understood, it next says, “and His disciples.”
 
The intent is “all His disciples.” There is no limiting factor given by Matthew. In fact, Mark notes that a great multitude followed Him. Luke says that multitudes thronged Him. It is for this reason that it can be assumed that even the disciples of John the Baptist came along to see what was going on.
 
It is unlikely that something like this would arise, and the disciples of John would say, “Well, that’s interesting, but you answered our question, and we’ll be heading home now.”
 
Rather, they would have wanted to see what Jesus would do. This then explains Jesus’ words in Matthew 11 about the dead being raised when responding to John the Baptist’s question.
 
Having said that, Luke places the question by John before this account, but after the account of another raising, Jesus will do. Therefore, one of them may be providing details categorically while the other is providing them chronologically.
 
Life application: Little additions to verses that may seem irrelevant are often important details to help us understand greater truths that will be presented later. The note about Jesus’ disciples following Him may have a bearing on several things.
 
First, it tells us that the events that are yet ahead are eyewitness accounts. Second, it tells us that even though the disciples went with Him, some of them were excluded as they arrived at the house of the ruler.
 
In Mark and Luke, Jesus only lets three of the disciples join Him when He raises the girl. Also, we find that it is likely that even though His disciples followed Him, that was not all who followed Him. Only by reading all three of the synoptic gospels are we able to form a greater picture of how the events unfolded.
 
Paying attention to the details will help us resolve questions that may arise. But that will not come through a single reading of the gospels. Reading them many times and making cross-references is needed to figure out what is going on. This is important because the naysayers are out there.
 
Such people will say, “See, this contradicts that.” However, by doing a thorough study of what is presented, one realizes that such is not the case. Pay attention to the little details. They can lead you to check other things that will help you see the greater panorama of information being presented.
 
Lord God, help us to pay attention while reading Your word. The things of this world sometimes cloud out our time of reading so that when we are done, we don’t remember what we just read. Give us focus and clarity to read, contemplate, and remember the things we have read. May our priority be toward Your word when we are reading. Amen.

Matthew 9:18

Thursday, 17 April 2025
 
While He spoke these things to them, behold, a ruler came and worshiped Him, saying, “My daughter has just died, but come and lay Your hand on her and she will live.” Matthew 9:18
 
“He, speaking these to them, you behold! A ruler, having come, he kneeled to Him, saying that, ‘My daughter now, she died. But having come, You upon-set Your hand upon her, and she will live’” (CG).
 
In the previous verse, Jesus noted that they don’t put new wine into old wineskins. Rather, they put new wine into new skins. It is during this conversation that Matthew next says, “He, speaking these to them, you behold!”
 
What transpires at this time is a part of what is leading up to John the Baptist’s question to Jesus, which will be seen in Chapter 11. John’s disciples are there asking a question of Jesus. As such, it can be assumed that they will follow Jesus as He responds to the request that will now be made. Understanding this, it next says, “A ruler, having come, he kneeled to Him.”
 
The man’s position is a new noun, archon. It is derived from the verb archó to rule. Hence, it refers to a ruler of some sort. In this case, he is a ruler of the synagogue named Jairus, as noted in Mark 5. Whether this means he was the chief ruler or one of the officials there isn’t stated, but he held a ruling position in the synagogue.
 
His kneeling before Jesus is a mark of respect and humility. He is in a greater position within the society, and yet, he has humbled himself before Jesus. It demonstrates that something has informed him that Jesus is actually in a greater position in reality. Because of this, it next says he was “saying that, ‘My daughter now, she died.’”
 
Here the thugatér is introduced. It is a primary word signifying a female child. It can be used figuratively of the feminine position in general, such as “daughters of Jerusalem,” or “daughter of Zion.” In such a case, it is a Hebraism indicating belonging to a society, city, household, etc.
 
As for Jairus’ daughter, death is something common to all people. When a person dies, it is evident that it has happened. There are times when someone may still be alive, having been misdiagnosed for one reason or another, but that is an extremely rare occasion.
 
In other words, it is certain that the child has died. People who attempt to diminish the words of this account 1) weren’t there, 2) have to dismiss the words of those who would know, and thus, 3) make a claim based on biases that are not supported by the text.
 
We have the words that describe the situation and are asked to accept them as true and reliable. Understanding this, Jairus continues to speak, saying, “But having come, You upon-set Your hand upon her, and she will live.”
 
Another new word is seen here, epitithémi. It is derived from epi, upon, and tithémi, to set, lay, appoint, etc. In this case, it means to lay upon. Jairus believes that Jesus has this ability, and he is requesting that He come with him to have her life restored to her.
 
We can question what the basis of his faith in Jesus’ abilities is. In other words, what is it that would make this person think Jesus could do this? The answer is probably because of events that previously took place there in Capernaum. In Chapter 8, the centurion pleaded with Jesus to come and heal his servant. As noted, from the parallel account in Luke, this centurion had built the synagogue for them –
 
“Now when He concluded all His sayings in the hearing of the people, He entered Capernaum. 2 And a certain centurion’s servant, who was dear to him, was sick and ready to die. 3 So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant. 4 And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, 5 ‘for he loves our nation, and has built us a synagogue.’” Luke 7:1-5
 
Therefore, it is likely that he knew of the event and was placing the same trust in Jesus that the centurion had done. He very well may have been one of the elders who was sent to Jesus. Now, his child was dead. There was nowhere else to turn, and so he came to Jesus in the hope that the same power that worked through Him to heal the centurion’s servant would be available to restore his daughter to life.
 
Life application: If the conjecture about Jesus’ interaction with the centurion is correct, it is a subtle hint at the direction of the overall narrative as the life and ministry of Jesus unfolds, and which is unfortunately overlooked.
 
This synagogue ruler is right that Jesus can heal his daughter. It is also of note that he bowed before Jesus and requested Him to come and heal her. But there is a difference in the account with the centurion. Luke 7 continues with –
 
“Then Jesus went with them. And when He was already not far from the house, the centurion sent friends to Him, saying to Him, ‘Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof. 7 Therefore I did not even think myself worthy to come to You. But say the word, and my servant will be healed. 8 For I also am a man placed under authority, having soldiers under me. And I say to one, “Go,” and he goes; and to another, “Come,” and he comes; and to my servant, “Do this,” and he does it.’” Luke 7:6-8
 
Even if the ruler of the synagogue has done nothing wrong and his actions are what would normally be expected, the contrast between the Gentile centurion and the Jewish ruler is still markedly noticeable. Instead of coming to Jesus and asking Him to heal his daughter immediately, he instead asked Him to come and place His hands upon her.
 
This subtle difference demonstrates a great chasm between the faith of the centurion and the synagogue ruler. Even if this is not noticeably highlighted, it follows the pattern set time and again in Scripture. God is looking for faith above all else. At what point will our faith be established?
 
Will our faith be proven by sight? Do we need a miracle to establish our belief in the capabilities of the Lord? Will our faith be strengthened through a new job or a promotion? Or is our faith strong enough to exist without any such things? The Gentile centurion’s faith was without sight. It was without the nearness of his presence to Jesus. It was also with the understanding that Jesus could accomplish His actions by verbal command alone.
 
Jairus was respectful and hopeful, but it appears the contrast is purposeful. His faith was one that desired to be validated through action rather than trusting that the action was already the sure outcome.
 
Let us have the faith that says, “Lord, we know you can do all things. Whether You grant our petition or not, we will never allow our faith in You to diminish.” With this, God will certainly be pleased.
 
Lord God, help us to be people of faith, even without sight or without results in our petitions to You. Help us to remember that what we want is not always what is right according to Your plan. When we do not receive what we have desired, may our faith remain steady and unwavering. Amen.

Matthew 9:17

Wednesday, 16 April 2025
 
Nor do they put new wine into old wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved.” Matthew 9:17
 
“Nor they cast new wine into old skins. And if otherwise, they burst the skins, and the wine – it is outpoured, and the skins – they are destroyed. But they cast new wine into new skins, and both – they are preserved” (CG).
 
In the previous verse, Jesus noted that people don’t put unfulled cloth on a new garment. If they did, when the cloth shrank, it would pull away from the garment, making things worse. Making a similar analogy, Jesus next says, “Nor they cast new wine into old skins.”
 
Here, the word oinos, wine, is introduced. It is a primary word, but it is believed that it is derived from the Hebrew word yayin, also signifying wine. The word can be used in a literal sense, but it can also be used metaphorically, as in the wine of wrath or passion.
 
In the Bible, wine symbolizes the merging together of cultural expressions into a result. The thing that ought to happen can happen, symbolized by wine. As such, it represents our reasoning and that which can change our minds.
 
Another new word is the noun askos, skin. It refers to a leather or skin used for holding something. It is derived from the verb askeó, to train or exercise. But that is derived from skeuos, a vessel for containing things. This root, skeuos, can be used when referring to a person, such as 1 Thessalonians 4 and elsewhere –
 
“For this is the will of God, your sanctification: that you should abstain from sexual immorality; 4 that each of you should know how to possess his own vessel [skeuos] in sanctification and honor, 5 not in passion of lust, like the Gentiles who do not know God.” 1 Thessalonians 4:3-5
 
Jesus next says, “And if otherwise, they burst the skins, and the wine.”
 
If new wine, which is unfermented, is placed into old skins that have already been stretched, when the wine ferments and expands, the skin will not be able to handle the pressure. It has already reached its limits of stretching. It would be like going to a gas station and putting more air into an already-filled tire. The result will be a flat tire. Jesus notes this, saying, “it is outpoured, and the skins – they are destroyed.”
 
Here is another new word, ekcheo, to pour out. This can be literal, as in pouring out a bowl. It can be violent, like when Judas’ innards gushed out when he fell after hanging himself in Acts 1:18. It can also be figurative, as when the Spirit is poured out on believers or when God pours out His love upon His people.
 
Jesus notes that when someone follows this incorrect process, the wine and the skins are both ruined. Thus, the remedy is seen in His next words, “But they cast new wine into new skins, and both – they are preserved.”
 
One final new word is seen here, suntéreó. It comes from two words signifying “with” and a watch as in guarding when you keep something close by. Thus, it means to keep closely together. In this case, it speaks of the preservation of the skins and the wine.
 
What Jesus is referring to with these two examples is based on the surrounding context. The disciples of John came to Jesus asking why His disciples didn’t fast. Jesus explained that He was the bridegroom and as long as He was with His disciples, there would be no fasting at such a joyous time. Only when He was taken from them would they mourn.
 
The point of Jesus’ words is the difference between the two economies, or dispensations that were being expressed, the law and grace. The new wine is the new dispensation of grace to come. The old wine was the dispensation of the law. If one were to introduce the new concept into the old, it would not work because the two were incompatible. Only if one put the new wine, the new cultural expression, in the new wineskin would the mind be changed.
 
Being John’s disciples (also the Pharisees), they were conducting their affairs under the dispensation of the Law. Jesus was preparing His disciples not for more law but for grace. But the two are incompatible. If you try to put grace in a person stuck under law observance, the grace would be ruined. Only when you have a person who understands  grace and lives under grace will there be proper doctrine.
 
Life application: Understanding the analogy being made in Jesus’ words, it doesn’t mean that the disciples of John were not saved by grace. After John’s death, they may have come to follow Christ. Or they may have rejected Him. An example of this is found in Acts –
 
“And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples 2 he said to them, ‘Did you receive the Holy Spirit when you believed?’So they said to him, ‘We have not so much as heard whether there is a Holy Spirit.’3 And he said to them, ‘Into what then were you baptized?’So they said, ‘Into John’s baptism.’4 Then Paul said, ‘John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.’5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. 7 Now the men were about twelve in all.” Acts 19:1-7
 
The point is crystal clear: John’s baptism was one that occurred under the law and for reconsideration of one’s state under the law. He, however, told the people that when Jesus came, they should believe on Him. Belief is not a work. Jesus did the work. Salvation and the pouring out of the Spirit comes through faith.
 
The tragedy of law observance by people in the church today is not to be underestimated. Salvation does not come by law observance, it cannot be maintained or strengthened by it either. Rather, those who try to cast the New Testament teachings into their lives while living under the precepts of the law are like wineskins that will burst.
 
There can be no preservation of either. The law observers have failed to receive the grace of Christ and will be destroyed. Their useless doctrine will be eliminated as well. Trust in Christ, accept His grace and be saved through that. Nothing else will do.
 
Lord God, we always try to insert ourselves into the salvation equation as if we can somehow merit what has been offered by grace. Forgive us for this! May we rest wholly and completely in the merits of Jesus Christ our Lord. Surely, nothing else will do. Amen.
 

Matthew 9:16

Tuesday, 15 April 2025
 
No one puts a piece of unshrunk cloth on an old garment; for the patch pulls away from the garment, and the tear is made worse. Matthew 9:16
 
“And none, he puts on a putting on of a tearing unfulled upon an old cloak. For its filling, it lifts from the cloak, and it becomes a worse split” (CG).
 
In the previous verse, Jesus equated Himself to a bridegroom and noted that there was a time coming when He would be taken away from those of the bridechamber.
 
Now, He explains to the disciples of John (and the Pharisees, as noted in Mark) why there is a difference between their habits of fasting and those of His disciples, beginning with, “And none, he puts on a putting on of a tearing unfulled upon an old cloak.”
 
In this clause, Jesus introduces five new words to Scripture. The first is the verb epiballó. It is derived from epi, on or upon, and balló, to cast, throw, put, etc. In this case, it signifies to put on. The next word is epibléma. It is a noun derived from epiballó. It thus is a “putting on.”
 
The sense is that there is something (a putting upon) that is put upon something else. Here, it is “a tearing unfulled.” Jesus uses the word rhakos, a tearing. Thus, it signifies a rag or torn-off piece of cloth. It is derived from rhégnumi, to tear, break, burst, etc. One can think of a torn-off piece of a bolt of material.
 
However, in this case, it is agnaphos, unfulled. The prefix a is a negative particle, which is connected to gnapheus, a fuller. Thus, the meaning is that the cloth is not fulled. As such, it has not gone through the process of shrinking and having its fibers become solid like an older garment will be.
 
This older garment is described by the word palaios. It signifies something antique. As such, it is something not recent, hence, old or worn out. With this thought presented, Jesus next explains why people don’t do this, saying, “For its filling, it lifts from the cloak.”
 
Jesus again uses a new word, pléróma. It is a noun signifying repletion or completion. It is that which fills. There is a hole in a garment that needs filling. In this case, the torn-off piece is to become the filling for it. However, in this filling the hole on an older garment with a newer piece of cloth that has not been sufficiently fulled, Jesus tells of the result, saying, “and it becomes a worse split.”
 
Two more new words are found here. The first is the adjective cheirón. It signifies more evil or aggravated and thus worse. It can refer to a physical, mental, or moral comparison.
 
Lastly, the word schisma is introduced. One can see the etymological root of our modern words schism and schizophrenia. It signifies a split or a gap.
 
Taking all of the words as a whole, the translation of the NKJV, which is more of a loose paraphrase, gets the idea across well, “No one puts a piece of unshrunk cloth on an old garment; for the patch pulls away from the garment, and the tear is made worse.”
 
As for the spiritual meaning of His words, they will be evaluated after the next verse is complete. Jesus will give a second example using different metaphors to restate the thought of this verse. That way, it is less likely His words will be misevaluated later. The repetition while using a different example is intended to avoid that.
 
Life application: Take time to reread verses 14 and 15 along with verse 16 and try to determine why Jesus has introduced this thought. Consider how many new words have been introduced in this one verse. That alone demonstrates that Jesus is looking for examples that require careful thought.
 
He is judiciously making a point for the disciples of John (and the Pharisees) to consider. As His words are recorded by Matthew, the intent is for all who read what He says to consider the words and then come to a resolution in their minds and a decision in their lives concerning a particular matter.
 
Consider the time of Jesus’ words, the people He is addresseing, the purpose of His ministry, etc. Consider what you know from your reading of the epistles and think about what they tell us concerning Jesus and what He has done for us.
 
Lord God, how important it is to take Your word in its proper context and to carefully consider what You are telling us. With improper interpretation, we will have improper doctrine. Help this to not be the case. Give us wisdom in Your word as we treat it carefully and contemplate it with every fiber of our being. Amen.

Matthew 9:15

Monday, 14 April 2025
 
And Jesus said to them, “Can the friends of the bridegroom mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. Matthew 9:15
 
“And Jesus, He said to them, ‘Not, they can, the sons of the bridechamber, mourn – upon as much the bridegroom, He is with them. They will come, however, days when the  bridegroom, He shall be removed from them. And then, they will fast’” (CG).
 
In the previous verse, Jesus was questioned by John’s disciples as to why His disciples don’t fast. In response, it next says, “And Jesus, He said to them, ‘Not, they can, the sons of the bridechamber, mourn.’”
 
Here is a new word, numphón, a bridechamber. It is derived from numphé which signifies a young woman as if veiled, and thus a bride. The word can also signify a daughter-in-law. One can get a sense of the Latin word nupto, to marry, which leads to our word nuptial.
 
Jesus equates fasting to mourning. This seems to confirm the connection to the fasts mentioned in Zechariah in the previous commentary. This is because the Lord’s word in Zechariah 8 is based on what was said in Zechariah 7 –
 
Now in the fourth year of King Darius it came to pass that the word of the Lord came to Zechariah, on the fourth day of the ninth month, Chislev, 2 when the people sent Sherezer, with Regem-Melech and his men, to the house of God, to pray before the Lord, 3 and to ask the priests who were in the house of the Lord of hosts, and the prophets, saying, “Should I weep in the fifth month and fast as I have done for so many years?”4 Then the word of the Lord of hosts came to me, saying, 5 “Say to all the people of the land, and to the priests: ‘When you fasted and mourned in the fifth and seventh months during those seventy years, did you really fast for Me—for Me? 6 When you eat and when you drink, do you not eat and drink for yourselves? 7 Should you not have obeyed the words which the Lord proclaimed through the former prophets when Jerusalem and the cities around it were inhabited and prosperous, and the South and the Lowland were inhabited?’”
 
It was either these fasts, or some other fasts of mourning that are being referred to during this conversation. But Jesus corrects the thinking of those who questioned Him, next saying, “upon as much the bridegroom, He is with them.”
 
It is another new word, numphios, a bridegroom. Jesus equates Himself to a bridegroom without explaining what He means, but the Song of Songs (Song of Solomon) would probably come to the minds of those hearing. There, a love song between Solomon and his beloved is recorded in poetic form. It is a book read at the Passover each year, even to this day.
 
The Jews assumed that the poem was given as an allegory of the love expressed between the Lord and Israel, not understanding that Israel was only a portion of the history of the redemption of mankind. John’s disciples may have pondered His words, wondering what He meant. However, if they made this connection, they would understand that He was equating Himself with God.
 
John also spoke of Jesus as the bridegroom in John 3:29. His disciples may, therefore, have understood what was being conveyed better than the others who were gathered around them, including the Pharisees.
 
Regardless of what they thought about His words, Jesus continued, saying, “They will come, however, days when the bridegroom, He shall be removed from them.”
 
Jesus uses the word apairó, to lift off, and thus to take away. It will only be seen in the comparable accounts in Mark and Luke.
 
As for His words, Matthew doesn’t explain the meaning, instead sticking to the narrative. But Matthew could look back on what Jesus said and understand that He was speaking of His sacrificial death. The disciples of John probably would have had no idea what He was talking about, but there is no hint that they pressed the matter or questioned further.
 
That thought may have been overtaken by Jesus’ continued words after this verse. But Matthew would have contemplated what Jesus said after His death and resurrection. Thus, he is providing the account without inserting what he knows, recording it rather as an eyewitness would do.
 
With that understood, Jesus next says, “And then, they will fast.” Jesus is using the word fast to indicate “mourn” just as He did when He began the words of this verse. In other words, there is a time coming when Jesus would be taken from them, and they would mourn, something that would directly lead to a state of fasting.
 
Life application: If you have never read the book Song of Songs (also known as the Song of Solomon), it is only eight chapters. It is written in poetic form, and it is a beautiful read, even without understanding what is being conveyed in the back-and-forth words of Solomon and his beloved.
 
Take time to read it today. If you would like to understand what the poem is referring to, you can go to the Superior Word website or YouTube channel, and there are nineteen sermons that will explain what is being conveyed.
 
Don’t stop reading your Bible. Don’t stop considering how what the Bible is saying refers to Jesus. Keep looking for Him as you read. It is all about Him and what God is doing through Him to reconcile the world to Himself. It is the greatest love story ever written because it is God’s word that tells us about JESUS!
 
Lord God, please open our eyes to see wonderful things in Your word. Help us to understand what we are reading and how to connect it to the life and work of Jesus Christ. He said in John 5 that it is all about Him, so help us to see this, O God. Amen.
 

Matthew 9:14

Sunday, 13 April 2025
 
Then the disciples of John came to Him, saying, “Why do we and the Pharisees fast often, but Your disciples do not fast?” Matthew 9:14
 
“Then, they come to Him, the disciples of John, saying, ‘Through what, we and the Pharisees, we fast much. And your disciples, they fast not?’” (CG).
 
In the previous verse, Jesus instructed the Pharisees to learn what it means when the Lord spoke through the prophet, saying, “I desire mercy and not sacrifice.” Next, it says, “Then, they come to Him, the disciples of John.”
 
This account is restated in Mark 2 and Luke 5. What seems at first contrary to the thought of Jesus being the coming Messiah is that John’s disciples continued with him, despite John having proclaimed that Jesus is the Messiah, as in John 1.
 
It is true that two of them followed Jesus, including Andrew, Simon Peter’s brother (John 1:35-42), but here it specifically noted that John continued to have disciples. And more, it next says that they were “saying, ‘Through what, we and the Pharisees, we fast much?’”
 
The expression “through what” is one that asks for an explanation concerning a matter. It is something like, “What is the basis for your actions today?” Also, their question isn’t just that John’s disciples and the Pharisees fasted as a habit, regardless of the day. Rather, Mark’s gospel more specifically records, “The disciples of John and of the Pharisees were fasting” Mark 2:18.
 
In other words, it appears there was a set day or occasion that precipitated their fasting. Despite this, Jesus was in the house of these taxmen and sinners, reclining and eating. The question by John’s disciples, as well as the Pharisees, as is seen in Mark 2, indicates that they would have expected everyone to fast on this particular day.
 
For example, it says in Zechariah 8 –
 
“Then the word of the Lord of hosts came to me, saying, 19 ‘Thus says the Lord of hosts:“The fast of the fourth month,The fast of the fifth,The fast of the seventh,And the fast of the tenth,Shall be joy and gladness and cheerful feastsFor the house of Judah.Therefore love truth and peace.”’” Zechariah 8:18, 19
 
There were set days that people fasted, like those mentioned in Zechariah 8. The observant Jews would diligently follow these practices, even if they were not specifically designated in the Law of Moses. Understanding this, their question seems more relevant than it otherwise might.
 
They are not simply asking why Jesus doesn’t arbitrarily fast but why He is not following the tradition of the people. And more, it wasn’t only Jesus who may have some particular reason because He was proclaimed by John to be the Lamb of God, but they continue with the words, “And your disciples, they fast not?”
 
There was a reason for not fasting that extended beyond Jesus, even to His disciples. John’s disciples, along with the Pharisees (as noted above) were truly interested in the reason for His departure from the set traditions that they meticulously followed.
 
Life application: In Acts 11, Peter explained to those who questioned him about going into the house of a Gentile that it was directed by God. In his words, he says –
 
“Then I remembered the word of the Lord, how He said, ‘John indeed baptized with water, but you shall be baptized with the Holy Spirit.’ 17 If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?” Acts 11:16, 17
 
Likewise in Acts 19, it says –
 
“And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples 2 he said to them, ‘Did you receive the Holy Spirit when you believed?’So they said to him, ‘We have not so much as heard whether there is a Holy Spirit.’3 And he said to them, ‘Into what then were you baptized?’So they said, ‘Into John’s baptism.’4 Then Paul said, ‘John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.’” Acts 19:1-4
 
The gospels and Acts are showing us the progression of learning that took place in the disciples and then in the early church as well as among the people of Israel. There is a problem, however, that persists to this day. People fail to make the distinction between law and grace. Reading the gospels and Acts and understanding the progression of thought in them is intended to help us understand the difference.
 
And yet, though these events are clearly laid out for us in Scripture, many people keep falling back on the law, customs, and traditions of Israel. None of those things are binding on people who have believed the gospel.
 
And yet, because of a partial or faulty understanding of what God in Christ has done, the insidious infection of law observance, in part or in whole, remains a teaching in the church.
 
How sad it is that we cannot accept grace without reinserting ourselves into the equation, meaning that we have not accepted grace at all! Henceforth, may we rest in what Jesus has done and in that alone.
 
Lord God, we are so grateful to You for the release from bondage that we possess because of Jesus. Sin no longer has mastery over us because we are no longer under law but under grace. Help us to live with this understanding, being ever grateful for Your goodness to us through the giving of Jesus. Amen.

Matthew 9:13

Saturday, 12 April 2025
 
But go and learn what this means: ‘I desire mercy and not sacrifice.’ For I did not come to call the righteous, but sinners, to repentance.” Matthew 9:13
 
“And having gone, you learn what it is: ‘I desire mercy and not sacrifice.’ For I came not to call righteous but sinners to reconsideration” (CG).
 
In the previous verse, Jesus noted that it is not the strong who need a physician but those who are sick. He continues this thought to the Pharisees, saying, “And having gone, you learn what it is.”
 
The words are intended to demonstrate that the Pharisees had not properly thought things through. They were the ones who supposedly spent all day studying Scripture and applying it to their lives, but they passed right over a main point when considering the sinners around them.
 
Thus, in saying these words to them, it is like saying, “You need to beat it, go back to school, and obtain right theology in such matters.” He will next directly cite the Scripture that allows Him and even calls him to sit among the taxmen and sinners, saying, “I desire mercy and not sacrifice.”
 
Jesus cites Hosea 6:6. The verses around that verse speak of the rebellious nature of the people. And yet, despite their constant and revolting rebellion against the Lord, He maintained them as a people. The law required sacrifices for sin, but sacrifices without an accompanying turning of the heart mean less than nothing.
 
If the people thought they could act in an unholy manner throughout the year and yet be forgiven of all of their sins through a formal right of atonement on Yom Kippur without changing their hearts in the process, they were deceived. They could not just nod off sin as if it didn’t matter.
 
Rather, they needed reconsideration of their ways. Therefore, Jesus tells them this explicitly with the words, “For I came not to call righteous but sinners to reconsideration.”
 
Sinners who realized they were sinning and reconsidered their ways were just who Jesus came for. Those who felt justified in their conduct before the Lord were of no value to Him. What good is an arrogant, pompous person who walks around condemning others while not reconsidering the state of his own wicked heart before God. The Lord notes this in Isaiah –
 
“Who say, ‘Keep to yourself,Do not come near me,For I am holier than you!’These are smoke in My nostrils,A fire that burns all the day.” Isaiah 65:5
 
The Pharisees lived in accord with the Law of Moses before the people, but their hearts exalted their own greatness before God because what they did was for show, not because they cared about humility and a heartfelt walk before Him. Jesus is essentially saying, “Despite your outward appearances, I didn’t come to call you. I came for those who you think you are better than. They will have tender hearts and acknowledge what You completely ignore.”
 
Life application: Jesus never told the people to not obey Moses. However, in their obedience of the written code, He expected them to have hearts willing to acknowledge that the written code was given to show them how corrupt they are before God, to highlight their sin, and to ask them to reconsider their ways.
 
This isn’t a once-a-year thing where they could live like pagans all year and then be forgiven just to allow them to continue to live like pagans. The very notion of the Day of Atonement was, “You are sinners, you need to have this day or you would be swept from My presence.”
 
Instead, Israel treated it like a get-out-of-the-consequences-of-sin-free card. Unfortunately, this is how people continue to act today. Jews think they are right before God simply because they are Jews. Catholics think they are right before God simply because they were baptized into the Catholic church.
 
And people who attend churches all around the world think that because they are saved with an eternal salvation, they can do what they want without consequences. Some go so far as to not only think they are without consequences for sin, but that they have a right to claim even more from God, like prosperity and blessing.
 
What pleases God is not an ignoring of His glory, but an acknowledgment of it, a walk of humility before Him because of it, and a reconsideration of our ways from day to day as we fall short of that infinite glory.
 
Our broken hearts for the sins we commit are pleasing to God because they acknowledge His greatness through the pain of having offended Him. Let us be humble before Him, knowing that we are saved by grace and praising Him for that unbelievable goodness all our days.
 
O God, when we compare our lives before You to the glory of who You are, we can really see what grace means. You have extended favor and salvation to people who are so unworthy of it! And yet, You have extended it because of Jesus. Thank You for Your goodness to us in the giving of Jesus. Amen.
 

Matthew 9:12

Friday, 11 April 2025
 
When Jesus heard that, He said to them, “Those who are well have no need of a physician, but those who are sick. Matthew 9:12
 
“And Jesus, having heard, He said to them, ‘Not they have need, the “being strong,” of a physician. But the ‘having evil’” (CG).
 
In the previous verse, Jesus was asked by the Pharisees why He ate with taxmen and sinners. Now, Matthew records, “And Jesus, having heard, He said to them.”
 
The question would seem logical to the people. They were to be separate from sin and to be a holy nation, but the fact is that people sinned and lived sinful lives. To this point in the history of Israel, there had not been a time that the law had done what it was set forth to do.
 
With the turning of the kingdom from a bad king to a good one, there would be temporary relief from idolatry and wickedness, but within the turn of a page, a new king would arise who would plunge the land back into evildoing. Rather than the law, it was the heart of the king towards the Lord that would turn the people to the right path.
 
But kings come and go. The Messiah had arrived to fix this ongoing dilemma. Jesus, the great and final King of Israel (though they did not yet know it) was to be the cure for the sin problem. His response to the Pharisees begins to reveal this, saying, “Not they have need, the ‘being strong,’ of a physician. But the ‘having evil.’”
 
In these words, the iatros, physician, is introduced. It will be seen seven times, all in the synoptic gospels, with the exception of the last use which will be in Colossians 4:14 when referring to Luke the physician. The word is derived from iaomai, to heal. Thus, it refers to a physician who is there to heal the people.
 
Jesus equates these sinners to sick people. By implication then, He is claiming to be the Physician who is there to heal them. There is a bit of irony here. The Pharisees were just as sick as the taxmen and sinners they stood accusing Jesus of attending to. However, without acknowledging their state that was sickened with sin, there was no remedy for their ills.
 
Life application: In the way Jesus is presented in the gospels, there are several overall types that He has come to fulfill. As noted, it is the king who directs the people as they bend to his will. The people followed good kings and bad kings. The law didn’t change, but the heart of the people did.
 
Jesus is thus the greater King being presented who has come to direct the heart of the people under the law and yet apart from it. In other words, it is not their obedience to the law that makes them right. It is Christ’s.
 
Likewise, there is the prophetic aspect of how Jesus is presented. The prophets spoke to the people concerning their need for being right with the Lord. Jesus, claiming to be the fulfillment of the words of the prophets, is thus the greater Prophet who directs the people to God through Himself.
 
He sums up everything that the words of Scripture point to. Thus, He is the embodiment of the written word, even to its finest details. It is “Christ in the contents” being fully fleshed out in Him.
 
A third aspect of Jesus’ major roles is the priestly line which was designated to administer the law on behalf of the people. Jesus, in fulfillment of the law, and through the shedding of His blood, instituted a New Covenant. This is fully explained in Hebrews, but in the initiation of a New Covenant, there must be a new Priest to minister to the people.
 
The line of Aaron was not appointed to minister except under the Old Covenant. Therefore, Jesus, in fulfillment of the law and in the introduction of the New Covenant, is the greater High Priest.
 
As you continue through the gospels, pay heed to these three roles. Consider how He is leading the people to understand His position as the One who embodied or would embody them as His work was completed.
 
What Israel was anticipating is fully realized in the coming of Jesus Christ to heal the sick and bring about an eternal restoration for His people.
 
O God, You have done it! You sent Jesus Christ our Lord to accomplish all Your word spoke about the coming One, the Messiah of Israel. In Jesus, it is all accomplished. Praise You, O God, for what You have done! Hallelujah and Amen.
 

Matthew 9:11

Thursday, 10 April 2025
 
And when the Pharisees saw it, they said to His disciples, “Why does your Teacher eat with tax collectors and sinners?” Matthew 9:11
 
“And the Pharisees, having seen, they said to His disciples, ‘Through what, your Teacher, He eats with the taxmen and sinners?’” (CG).
 
In the previous verse, Jesus reclined at the table. While there, it noted that many taxmen and sinners also reclined with Him and His disciples. Because of this, a bit of a stir arose. Matthew next says, “And the Pharisees, having seen.”
 
This is now the third time the Pharisees have been mentioned. The first was in Matthew 3:7 when John called them and the Sadducees a brood of vipers. In Matthew 5:20, Jesus spoke to the people about their need for having a righteousness that exceeded that of the scribes and Pharisees, implying that the Pharisees’ righteousness was not righteous enough.
 
Now, they are aware of Jesus’ company. Having just noted them as taxmen and sinners, they question the matter. Matthew records that “they said to His disciples, ‘Through what, your Teacher, He eats with the taxmen and sinners?’”
 
The meaning in standard English is essentially, “What allows your Teacher to do this?” It is a note that He, being a Teacher, should know better. If He is teaching, then what on earth is He doing sitting around with these profane and unrighteous people?
 
The issue here is that of familiarity and acceptance. People dine with those they are familiar with or intimate with or who they have accepted personally for one reason or another. It may be a social reason, a friendship reason, etc. However, having a meal together generally signifies a bond has been established between those gathered.
 
The Pharisees would have been incredulous that Jesus was reclining with such people. The term “Pharisee” by its nature means this would have been reprehensible to them. It is from the Hebrew word parash, to separate. Thus, they considered themselves purists and supposedly “separate from sin.”
 
By default, they would then be separated from sinners, not intermingling with them because of their own supposed holiness. Jesus’ actions probably had them apoplectic.
 
Life application: Some years ago, the pastor of a large church, James MacDonald, decided to test the congregation by coming to the church dressed like a real bum. He had on old clothes, a fake beard and long hair, along with all the things associated with a homeless person. As he sat outside the church, nobody tended to him.
 
When church started, he walked in, through the congregation, and to the pulpit where he began removing his hobo attire. He explained that God is giving the same grace to the bums on the street that He is giving to those who had walked by, ignoring the plight of the homeless man.
 
The Bible reveals this truth throughout its pages. Noah may have found grace in the eyes of the Lord, but so did his son Ham, whose morals were found to be questionable. People from the lines of both of Lot’s daughters entered into the genealogy of Jesus, one of whom was Rahab the harlot when she was spared at the destruction of Jericho.
 
These and other examples show us that God’s attention is not focused on the self-righteous, wealthy, powerful, or famous. Rather, He is focused on reconciling humanity despite these things. He even did it for a Pharisee named Saul of Tarsus who became Paul the apostle.
 
If God can save an angry, violent, and self-righteous man like Paul, He can save anyone. But He has placed us in the position of conveying this message to the world. Let us be responsible enough to at least share the message with those we may not agree with or even like.
 
Jesus sat with taxmen and sinners. Can’t we at least give a tract to them as well? Let us consider those around us as more than enemies when they don’t fit into our life circles. Maybe they don’t, but they can fit into the halls of heaven if we are willing to share the good news with them.
 
Lord God, thank You for Your wonderful kindness to sinners like us. We brought about the separation and enmity, and yet You have worked in human history to bring that to an end. Help us to remember this and to be willing to help others hear the good news as well. Amen.