BIBLE IN TEN

Matthew 10:3

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

Matthew 10:2

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

Matthew 10:1

Thursday, 8 May 2025
 
And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease. Matthew 10:1
 
“And having summoned His twelve disciples, He gave them authority – unclean spirits, so to eject them, and to cure every disease and every malady” (CG).
 
In the previous verse, Chapter 9 finished with Jesus telling the disciples to beg the Lord of the reaping to eject toilers into the reaping. Chapter 10 now begins with the words, “And having summoned His twelve disciples.”
 
This thought contains a new word, proskaleó. It signifies to call toward oneself, and thus to summon. Matthew completely omits the appointment of the twelve apostles in his gospel narrative. They were already appointed by this time, according to Mark 3:14 and Luke 6:13. In fact, instead of calling them apostles here, he calls them twelve disciples.
 
It won’t be until the next verse that he will call them the twelve apostles. Despite that, Matthew designating them as the twelve indicates that they had already been selected out of all of the disciples as the twelve preeminent ones.
 
This calling is in response to the final verses of Chapter 9. People were coming with every sickness and disease. Jesus looked at the multitudes and had compassion. These masses before Him would be but a small portion of the people who needed such help spread throughout Israel.
 
Jesus, therefore, is beginning the expansion of the ministry by calling these twelve. As such, the narrative continues with, “He gave them authority.”
 
The word signifies authority, such as having jurisdiction to accomplish duties or appointed tasks. Thus, it is power, not in the sense of physical might, but power to wield influence, weight, etc. The Greek word is derived from a verb indicating to do what is lawful or permitted. This authority that Jesus is giving them is for “unclean spirits, so to eject them.”
 
To this point, only Jesus is recorded as having ejected demons. That right and authority will now be given to them. This will increase the ministry in a great measure. These men had learned how to conduct themselves by spending time with their Master. They are sufficiently prepared to meet the tasks before them because of this.
 
However, there is a specific incident recorded later where they will not be able to eject a demon. Jesus will rebuke them for this and set them straight on the matter. That is coming in Matthew 17:14-21. Despite this, they will have the appropriate authority to do what is necessary in this regard, “and to cure every disease and every malady.”
 
Not only did they have the full authority to eject demons, but they were also given the authority to tend to people’s physical ailments as well. Again, to this point, only Jesus has accomplished these things. The ministry will now greatly expand because of this delegation.
 
Life application: In the analysis of this verse by the Pulpit Commentary, they make at least two blunders in their review. One thing they say is that the twelve were “To be heads of the tribes of the new Israel.” The statement has no meaning. There is one Israel, not an old and new.
 
Israel is a people group descended from Abraham, Isaac, and Jacob. Jacob was renamed Israel and became the father of the twelve tribes of Israel. Jesus explains the matter later, saying, “So Jesus said to them, “Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28).
 
He is speaking there of these same twelve tribes, meaning the real descendants of Israel. Again, this is confirmed by the apostles’ final question to Jesus before He ascended, along with His response –
 
“Therefore, when they had come together, they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?’ 7 And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority.’” Acts 1:6, 7
 
It was perfectly understood by these men that the kingdom promised to Israel was coming. They wanted to know the details. Jesus instead told them to get about the business of establishing the church, a completely different entity. Paul’s words in Romans 9-11 clearly refer to this as well.
 
A second stunningly ridiculous statement made by them says, “Observe that nothing is said of their receiving authority to convert. This God himself keeps.” This is standard Calvinist thinking that blinds people to the plain sense of words elsewhere in the Bible. In fact, this statement is refuted in this same Chapter –
 
“Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out. 12 And when you go into a household, greet it. 13 If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. 14 And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. 15 Assuredly, I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city!” Matthew 10:11-15
 
This was the point of sending these men out, meaning to obtain converts. The miracles of ejecting demons and healing people were to be a sign to them to believe and accept that Jesus was their promised Messiah.
 
The point being made is that just because you are reading a commentary, you should take the time to think through what is said. Be ready to dismiss things that do not line up with Scripture. However, you cannot do this unless you know Scripture. Be sure to read your Bible!
 
O God, help us to be responsible with our time, reading Your word, contemplating it, studying it carefully, and applying it to our daily lives. Without it, we are at the mercy of men who may or may not be explaining it properly. May this never be the case. Help us in this, O God. Amen.

Matthew 9:38

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

Matthew 9:37

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

Matthew 9:36

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

Matthew 9:35

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

Matthew 9:34

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

Matthew 9:33

Friday, 2 May 2025
 
And when the demon was cast out, the mute spoke. And the multitudes marveled, saying, “It was never seen like this in Israel!” Matthew 9:33
 
“And the demon, having been ejected, the mute – he spoke. And the crowds, they marveled, saying that never it appeared thus in Israel” (CG).
 
In the previous verse, a demon-possessed man who was mute was brought to Jesus. That thought now continues with, “And the demon, having been ejected.”
 
The surrounding details that took place are omitted. At other times, Jesus may ask a question or make some sort of statement in connection with a miracle, and that was surely the case at this time as well. However, the narrative is focusing on the miracle for effect. The mute man, who was also demon possessed, was brought forward, and the narrative goes right to the fact that the demon is ejected. With that accomplished, it next says, “the mute – he spoke.”
 
This would be as incredible as healing the blind. A mute person has some sort of cause for his condition. In his case, it is attributed to being demon-possessed. Jesus’ authority over the demon is made manifest in His ability to cast it out. If the demon is under authority, meaning under Satan, it demonstrates that Jesus’ abilities are greater than those of the house of Satan.
 
This is an important consideration because of what is recorded in the next verse. For now, however, those who beheld the miracle were amazed, as it next says, “And the crowds, they marveled.”
 
With the healing accomplished, the masses could hardly believe what their eyes saw. Even today, such a display would be considered incredible. It is one thing to go to a doctor, schedule surgery or some type of lengthy rehab, or take some other avenue to be cured of such things, and another to have someone taken to another person who immediately cures him of some major ailment. And yet, this is just what Matthew records. Therefore, the people were “saying that never it appeared thus in Israel.”
 
The words are debated over because such a statement is not usually made. People are cured of major issues by Jesus, the young girl was raised to life, etc., but this expression is a mark of something inordinate, as if healing a mute man is more exceptional than the other miracles.
 
Because of this, fanciful explanations have been made up over the years. One such explanation is that it was common to ask the name of a demon. By knowing its name, its source of power could be determined, and therefore, it could be properly handled. However, because this man is deaf, Jesus was exercising a power over an unnamed demon, something never seen before.
 
The explanation is ridiculous. There is nothing to even hint at this, but because it is sensational, people will pass it on as if it is true. Rather, the words “never it appeared thus in Israel” are a summary of everything thus far presented while Jesus is in Capernaum.
 
He had arrived there, and right in the middle of reclining, He was asked to come and restore a girl who had died to life. On the way to do this, a woman who had bled for twelve years was restored by faith. All she did was reach out to Him, and she was healed. After that, the young girl’s life was restored. That was followed by the two blind men having their sight restored, and then this mute man having a demon ejected. This then loosened the man’s tongue to speak.
 
Because of all of these marvelous things happening in rapid succession, the people of Capernaum were exceedingly astonished and made their exclamation that Israel had never seen such things. Throughout their Scriptures, which extensively cover their history and the lives of many prophets, nothing like this had ever been seen.
 
Life application: When watching videos or reading commentaries about the Bible, be careful not to accept what you read without checking things out. Innumerable falsities have become accepted explanations of things because people don’t know how to otherwise explain them, and so they make something up out of thin air.
 
In a similar fashion, there are innumerable Jewish traditions (at times, invented Jewish traditions) that are inserted into the Bible in an attempt to explain matters. By saying, “The Jews often did xx and this is what Jesus is basing His example on,” a seeming note of authority is assigned to the explanation. In other words, “If the Jews did this, God must be using their tradition to explain His word.”
 
A major problem with that is that it makes God’s word subject to some supposed Jewish cultural tradition. This is especially problematic when there actually is no such tradition. Rather, we must let Scripture interpret Scripture. To assign meaning to events in the Bible that come from outside of it destroys the integrity of what the Bible is presenting. It becomes an “anything means anything” approach to explaining Scripture.
 
Be careful of what you believe until you can verify that the matter is true. More often than not, if it sensationally explains the matter, you will find it is not.
 
Lord God, the record of Jesus’ miracles as He ministered to Israel is extensive. They are laid out in a manner that tells us, with all certainty, that He is the Messiah. Despite this, the people as a whole rejected Him. We lift up the nation of Israel today, praying that many will have their eyes opened to the truth of what You have done through the coming of Jesus. Amen.

Matthew 9:32

Thursday, 1 May 2025
 
As they went out, behold, they brought to Him a man, mute and demon-possessed. Matthew 9:32
 
“And they, departing – you behold – they presented Him a man, mute – demon-possessings.” (CG).
 
In the previous verse, the two men healed from blindness disregarded Jesus’ admonition and then went out and divulged Him in all the land. Now, the narrative focuses on a new subject, found only in Matthew’s gospel. The words begin with, “And they, departing – you behold.”
 
In other words, no sooner had the two healed men left than this event took place. Understanding this, it next says, “They presented Him a man, mute.”
 
The word “they” is not referring to the two healed men who just departed, but either the friends of the man being presented, or maybe the apostles, or even the multitudes who will next be mentioned. Jesus was in “the house” noted in verse 9:28. While he was inside healing the two blind men, the man next to be presented had arrived outside and was promptly brought before Him.
 
This man is described as kóphos, mute. It is a new word in the New Testament. It is derived from the verb koptó, a word signifying to cut off or sever. In this case, it is used to describe one whose speech had been cut off. Vincent’s Word Studies notes –
 
“The word is also used of deafness (Matthew 11:5; Mark 7:32; Luke 7:22). It means dull or blunted. Thus Homer applies it to the earth; the dull, senseless earth ("Iliad," xxiv., 25). Also to a blunted dart ("Iliad," xi., 390). The classical writers use it of speech, hearing, sight, and mental perception. In the New Testament, only of hearing and speech, the meaning in each case being determined by the context.”
 
Because he is mute, he would be unable to describe any affliction that could go beyond his inability to speak. Thus, Jesus would have to determine anything else wrong, maybe by asking those with him. Seeing he was mute, Jesus also discovered he was “demon-possessings.”
 
In other words, Matthew is connecting the man’s being demon-possessed to his being mute. One led to the other. This account is very similar to that of Matthew 12. Some even say it is the same account from different sources.
 
That is a rather inane proposition when the man there is said to be blind, and Matthew says nothing of the accounts being the same. It would have to assume that Matthew was not the only author, something not hinted at by the contents of the gospel.
 
Life application: The previous account was equated to the doctrine of eternal salvation. People can believe in Jesus, be saved and healed by Him, and yet demonstrate disobedience to Him without being “unsaved.” This happens in all of us at one time or another.
 
However, the men being brought from blindness to seeing can also be equated to those Jews who were blinded to the gospel. Eventually, someone tells them that Jesus is the Messiah and He can heal them. With that, they ask for sight in order to see. In essence, “We have heard and we believe. Now show us the truth.” In that, the blindness Paul refers to in Romans 11 will end, and the veil that he refers to in 2 Corinthians 3 will be lifted. Israel’s spiritual sight will be restored.
 
The next logical step is that they go out and tell the world what they know. The healing of the mute, though a different account, would be a logical next step in the proclamation concerning Jesus. Israel is unable to see Jesus for who He is. Because of that, they are unable to speak about Him. In fact, to this day, Jesus is the great unmentionable in Jewish society.
 
The only times He is brought up, it is usually in a very negative way. This anti-Christian sentiment is so profound, it is as if the society is mute in its ability to speak. But this, too, will be healed in Israel. One step at a time, they are being presented with this truth. The young girl is raised, the blind see, and now the mute are brought before Him for healing.
 
Though the accounts seem arbitrary and random, they do show a process that seems logical in how the nation will be healed of its great malady. Restoration is promised, and it will come about in God’s pre-determined timing.
 
Lord God, though we may not understand everything concerning the blindness of Israel, Your word speaks of it as a truth that exists. But the veil will be lifted, the people will see, and then they will be brought to speak. We know it is coming. We pray for the nation to see the truth about Jesus that they have rejected for so long. Amen.
 

Matthew 9:31

Wednesday, 30 April 2025
 
But when they had departed, they spread the news about Him in all that country. Matthew 9:31
 
“And they, having departed, they divulged Him in all that land” (CG).
 
In the previous verse, Jesus strictly charged the men whose eyes had been healed to see that none knew about what He had done. However, the account now says, “And they, having departed, they divulged Him in all that land.”
 
Charles Ellicott tells of a difference of perception about their actions, saying that the matter “curiously enough, has been answered by most patristic and Roman Catholic commentators in the affirmative, some even maintaining that the command was not meant seriously; and by most Protestant commentators in the negative.”
 
It is hard to see how what is plainly stated in black and white can be intended as anything other than disobedience to the word. There is no hint that Jesus wasn’t serious. That must be read into the text. One must wonder, then, why there is a striking divide.
 
A couple of possibilities come to mind. The first is that some noted Roman Catholic theologians may have decided their actions were ok and others fell in line with his analysis. This would not be uncommon. Reading commentaries that span hundreds of years, one can tell why a point is agreed on by various scholars by simply looking at unusual words that are used to make a point.
 
In other words, someone may comment on a verse using the word fructifying. Though this word may not be seen again in his writings, it is used in an analysis of the same verse by numerous later scholars. This tells us that later scholars read his analysis, liked the use of the unusual word, and used it in their own analysis, which mirrors in content that of the older scholar.
 
It is kind of a “follow-the-bandwagon” way of analyzing a verse. A second possibility is that the overall theology of the Roman Catholic Church finds this verse difficult to swallow as being a sign of disobedience because it would then conflict with their own theology in other areas.
 
What needs to be done is to consider why Jesus charged them in the first place and then why Matthew points out their reaction. It could be that there was an immediate reason for Him telling them not to tell others, such as noted in the previous commentary, which said Jesus may not yet have wanted it to be openly accepted that He was the Messiah.
 
By restoring sight to the blind, something Isaiah indicates is something the Messiah would do, it might then spur the masses in a direction not yet desired for Him to accomplish His work. However, there may be a reason for His charging them that would only be understood after He completed His work.
 
In other words, it has been seen that the healing of the woman with a flow of blood mirrored salvation in the church that Christ would establish. The raising of the child mirrors the restoration of Israel after the church age. Thus, it is logical to consider that this account may have something to do with future theology as well.
 
Here we have sight restored to two blind men. This was obviously something they thought Jesus could do, and when they called out to Him, they called Him the Son of David. They believed Him to be the Messiah and that He was capable of healing them. However, after He did so, He gave them a word to be obedient to. In the very next verse, they are shown to be disobedient to the word.
 
Despite their disobedience, there is no later note that they lost their eyesight, something Matthew would surely have recorded. But more, it goes on to say that they divulged Him in all that land. They didn’t just tell about Him to their family or in their city, but everywhere they went.
 
Though unstated, accompanying their words would have been praises to God and notes that this was surely the Messiah. It is unlikely they would hail Him as such, believe in Him, and then later say, “Some guy healed us.” Rather, they would say, “We were restored by the Messiah!”
 
So what is this account telling us? It is a note that when one is saved and has seen the light of Christ, that salvation is eternal. Despite their obvious disobedience to the spoken word, they retained their eyesight.
 
If we are honest with ourselves, each person who has been saved by Jesus will openly avow that he has been disobedient to the word we have been given, the word spoken by God, which is then recorded by His apostles. And yet, Jesus continues to save us and allow us to go out and tell others about who He is and what He has done for us.
 
Despite our failing Him, He is full of grace – enough to carry us for all of our days until He brings us to Himself. This must be the reason the words are recorded for us as they are.
 
Life application: Understanding the premise laid out concerning these men, it begs the question of why most Roman Catholic theologians see their actions as not being disobedient, while most Protestants take the opposite view.
 
It may partially be a follow-the-bandwagon thing, but more than that, it shows a vast gulf in the basic theology of the two approaches to the word. Protestants have accepted the five Solas since the Reformation: Sola Scriptura (Scripture alone), Sola Fide (faith alone), Sola Gratia (grace alone), Solus Christus (Christ alone), and Soli Deo Gloria (glory to God alone).
 
Roman Catholics reject all of these to some extent. They believe Scripture to some point, but add in authoritative edicts from the Vatican, along with the apocrypha. It is Scripture, plus. They believe in faith plus works. They believe in grace, but personal merit is included for “getting out of purgatory” and all kinds of other nonsense.
 
They believe in Christ but also exalt Mary to co-redemptrix. They pray to her, petition her, and build lots of idols of her to worship. They also believe in exalting God, but their theology exalts angels and even the pope within their worship. Everything about Roman Catholicism is “plus.”
 
Because of this, seeing the man’s actions as disobedient would return too much emphasis concerning disobedience upon their own corrupt theology, which rejects the word of God as our sole authority that must be adhered to.
 
Most Protestants, however, understand that ignoring or being disobedient to the word is not something that can be denied. Thus, there is an understanding that it is grace that heals us (like the eyes of the blind men), and it is grace that continues to carry us through until the day when Jesus will bring us to Himself (as displayed in their disobedience without being re-blinded for it).
 
We are seeing in these few verses the doctrines of 1) free will, and 2) eternal salvation. Our perception of what Jesus has done and the effectiveness of it in our lives will be understood and worked out in how we perceive what the word “grace” means. The more we understand it, the more willing we will be to adhere to His word. And yet, it will also comfort us when we realize we continue to fail Him from day to day.
 
Lord God, even before Jesus came, we have types, pictures, and prophecies that reveal to us the many things He would do. They literally permeate the Old Testament. And in Jesus’ coming, we have hints concerning what things would be like after the completion of His work. Thank You, O God, for giving us such insight to help us make proper decisions about our theology now that we are saved by You through Him. Amen.
 

Matthew 9:30

Tuesday, 29 April 2025
 
And their eyes were opened. And Jesus sternly warned them, saying, “See that no one knows it.” Matthew 9:30
 
“And their eyes, they opened. And Jesus, He in-snorted at them, saying, ‘You see none knows’” (CG).
 
In the previous verse, Jesus told the blind men that according to their faith, their sight would be restored to them. Now, that is realized in the words, “And their eyes, they opened.”
 
The power of the Lord to give sight to the blind is realized. Regardless of what type of blindness they suffered, He went to the cause, identified it, and corrected it with merely the word that it should be done. This is something prophesied would come to pass concerning the ability of the coming Messiah. For example –
 
“Then the eyes of the blind shall be opened,And the ears of the deaf shall be unstopped.” Isaiah 35:5
 
However, the state of blindness referred to by Isaiah may be interpreted as simply dulled spiritual senses. This is seen, for example, in Isaiah 42 –
 
“Hear, you deaf;And look, you blind, that you may see.19 Who is blind but My servant,Or deaf as My messenger whom I send?Who is blind as he who is perfect,And blind as the Lord’s servant?20 Seeing many things, but you do not observe;Opening the ears, but he does not hear.” Isaiah 42:18-20
 
Because of this, the verses concerning giving sight to the blind could be taken as a metaphor. However, this is not what the people expected. They took them to be literal. This is why the two men called out to Jesus, calling Him the Son of David. They knew the Messiah would come from the line of David, and they knew that He would be able to restore sight to the blind. Jesus even reminded John that this was a messianic promise –
 
“And when John had heard in prison about the works of Christ, he sent two of his disciples 3 and said to Him, ‘Are You the Coming One, or do we look for another?’4 Jesus answered and said to them, ‘Go and tell John the things which you hear and see: 5 The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them. 6 And blessed is he who is not offended because of Me.’” Matthew 11:2-6
 
Jesus’ healing of these men clearly pointed to Him being the Messiah. They understood Him to be such, and their appeal to Him was not in vain. Once healed, Matthew next says, “And Jesus, He in-snorted at them, saying, ‘You see none knows.’”
 
Here is a new word, embrimaomai. It is derived from en, in, and brimaomai, to snort with anger. Thus, it is a word that mimics an animal like a horse or pig. If one makes a piggy grunt with the nose by inhaling while properly forming the nostrils (gnugnugnugnu), it gives the sense of the intent of the word. But its meaning is that it is accompanied by a sense of anger more than anything else.
 
When someone is passionate about what he has to say, this in-snorting sound can occur suddenly. Therefore, the word is used to express a strong admonition or warning, such as here. It can be a mark of scolding, such as in Mark 14:5. It can also be used as being moved in the spirit and even groaning, as in John 11:33 and 11:38.
 
Jesus’ in-snorting here signifies His urgent desire for them not to reveal to others what occurred. Otherwise, there would be displeasure in Him for it. The exact reason for this isn’t stated, but He had waited until they were inside before attending to them. This means He wanted the matter done privately. And yet, He did other such miracles openly. But those instances were later (Matthew 12:22).
 
Therefore, because this was a sign that the Messiah would accomplish, it seems that He did not want this openly divulged at this time. It is not until Chapter 16 that Peter declares Jesus to be the promised Christ of God.
 
Life application: Today, two thousand years after Jesus’ miracle healing of these men, people in the world continue to struggle with blindness. Some are born blind, some develop blindness through age or sickness, and some receive trauma that causes blindness.
 
Think of all that had to go into Jesus’ “simple” miracle of giving sight to these blind men. He had to know if they had trauma, what sort it was. If they had an infection, tumor, nutrient deficiency, or stroke, how did it affect the eye? Did the men have diabetes, or was it caused by macular degeneration or glaucoma?
 
To determine what causes blindness today and then treat it takes many specialists being involved in the process, expensive machinery, an understanding of many variables, etc. From there, some types of blindness can be corrected. Others have no hope of it being so.
 
And yet, with the spoken word and nothing more, Jesus was able to heal these two men. The power of God was evident in Him and working through Him to effect the miracle. And Jesus, unlike the prophets of Old, did not appeal to the Lord (Yehovah). He merely spoke the word under His own authority.
 
This reveals the nature of the Man. He is the Lord God. He is great and He is glorious. He is Jesus!
 
Lord God, how exciting it is to see Jesus for who He is. He isn’t just a prophet in a long succession of prophets that came to reveal Your intent for His people. Rather, He is the fulfillment of all prophecy. He is the true and great Prophet. You have united with humanity in the Person of Jesus. Thank You for having so revealed Yourself to us. Amen.