BIBLE IN TEN

Matthew 6:29

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

Matthew 6:28

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

Matthew 6:27

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

Matthew 6:26

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

Matthew 6:25

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

Matthew 6:24

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

Matthew 6:23

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

Matthew 6:22

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

Matthew 6:21

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

Matthew 6:20

Sunday, 12 January 2025
 
but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. Matthew 6:20
 
“And you, amass – yourselves – treasures in heaven, where neither moth nor an eating – it evaporates, and where stealers – they tunnel not, nor they steal” (CG).
 
In the previous verse, Jesus noted that His disciples shouldn’t amass for themselves treasures upon the earth. Now, He explains where amassing treasures is appropriate, beginning with, “And you, amass – yourselves – treasures in heaven.”
 
In the previous verse, Jesus said to not amass treasures “upon the earth.” Now He says to amass them “in heaven.” The realms are different, and the way to amass them in each of those places also differs.
 
Regardless of what dispensation a person lives, the only way to accomplish what Jesus says is through faith. Nothing earthly can be taken to heaven. Nothing done on earth meets the bar of heavenly rewards unless it is done in faith.
 
This is the primary lesson of Hebrews 11 where people from various dispensations are all rewarded for their faith. The actions were merely an outcropping of faith. It is faith, and faith alone, that bridges the span between the earthly and the heavenly realms in this regard.
 
To understand this, think of some prominent person who gives away a great deal for various charities, maybe Bill Gates. He has donated an extraordinary amount to AIDs research, for example.
 
His charitable foundation has totaled grant payments of $77.6 billion dollars. And yet, he is not a man of faith. As such, he has not amassed a single treasure in heaven. And more, if he doesn’t come to Jesus before he dies, he will be chucked into the same Lake of Fire where Adolph Hitler, Stalin, Pol Pot, and all of the other “bad” people of the earth will go. There is no buying one’s way into God’s favor. 
However, when deeds are done in faith, rewards are stored up for that person in heaven “where neither moth nor an eating – it evaporates, and where thieves – they tunnel not, nor they steal.”
 
In these words, Jesus has restated the same words as the previous verse but changed them according to the situation. The two verses, side by side, show the contrast –
 
You amass, not – yourselves – treasures upon the earth, where moth and an eating – it evaporates, and where stealers – they tunnel, and they steal.
 
And you, amass – yourselves – treasures in heaven, where neither moth nor an eating – it evaporates, and where stealers – they tunnel not, nor they steal.
 
These words of Jesus, though spoken under the law to His disciples, carry the same truth as those in the church today. Paul explains when and how these “treasures” will be received as rewards by those in the church in 1 Corinthians 3 and 2 Corinthians 5.
 
Those who live by faith and act in faith are saving up rewards that will be handed out at the Bema seat of Christ. Nothing done in faith will lose its reward.
 
Life application: As noted above, Hebrews 11 explains how something earthly becomes a source of reward in heaven. The precept is explained and then repeated time and again –
 
Now faith is the substance of things hoped for, the evidence of things not seen. 2 For by it the elders obtained a good testimony.3 By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible. Hebrews 11:1-3
 
This is then followed by line after line of examples of faith: By faith Abel / By faith Enoch / By faith Noah / By faith Abraham / By faith Sarah / By faith Abraham (again) / By faith Isaac / By faith Jacob / By faith Joseph / etc.
 
But what does Paul say in Romans and Galatians? He demonstrates that law and faith are mutually exclusive –
 
“For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. 14 For if those who are of the law are heirs, faith is made void and the promise made of no effect, 15 because the law brings about wrath; for where there is no law there is no transgression.” Romans 4:13-15
 
“What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; 31 but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. 32 Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone.” Romans 9:30-32
 
“...knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.” Galatians 2:16
 
“But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith.’ 12 Yet the law is not of faith, but ‘the man who does them shall live by them.’” Galatians 3:11, 12
 
If you are attempting to merit God’s favor through law observance, you have set aside grace. You will receive no rewards, no treasures in heaven, for your conduct. Because you are not living by faith, even if you were once saved by faith, you should expect no rewards at all for your faithless life as you arrogantly set aside the grace of God found in Jesus Christ. Live by faith, put away your deeds of the law, and start amassing treasures that are truly heavenly.
 
Heavenly Father, how dull we are to assume that we can outdo Jesus through law observance. He has done it all! He has fulfilled the law! In Him, we are imputed His righteousness. Why would we look for another righteousness that is not of faith? How dull we are. Help us to not be so dull. Amen.
 

Matthew 6:19

Saturday, 11 January 2025
 
“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; Matthew 6:19
 
“You amass, not – yourselves – treasures upon the earth, where moth and an eating – it evaporates, and where stealers – they tunnel, and they steal” (CG).
 
In the previous verse, Jesus explained what was correct concerning proper fasting. He finished that thought with the idea of being rewarded by the Father. Now, He builds on that, beginning with, “You amass, not – yourselves – treasures upon the earth.”
 
The rewards from the Father are where the true treasures lie. What we amass here is earthly and, thus, temporary and fleeting. In this clause, He introduces a word into the New Testament, the verb thésaurizó, to story up, treasure up, save up, etc. A single English word that carries these ideas is amass.
 
This verb stems from the noun thésauros which was first used in Matthew 2:11 and which is used again here, translated as “treasures.” One can see the etymological connection of both words to our modern word thesaurus. Of this verb, the Strong’s Lexicon says –
 
“In the ancient Greco-Roman world, wealth was often measured by one's ability to accumulate and store goods, such as grain, precious metals, and other valuables. The concept of storing treasures was not only a practical concern but also a reflection of one's status and security. In the Jewish context, treasure could also refer to spiritual wealth, such as wisdom and righteousness, which were seen as more enduring than material wealth.”
 
Nothing has changed in this regard. People amass wealth in various ways as if it is a means to an end. But there is no useful end when such things cannot be taken beyond the day of one’s death. Jesus is telling His disciples not to treasure up such treasure upon the earth. One of the problems with such wealth is that such is “where moth and an eating – it evaporates.”
 
Two more new words are found here. The first is sés, moth. It is believed to come from the Hebrew word meaning moth, sas, which is found only in Isaiah 51:8. The second new word is brósis, a word almost always translated as “rust,” but that is an explanatory paraphrase. This word is derived from the verb bibróskó, to eat. Thus, it signifies the food one eats. The noun form would be “eating” as in “That durian fruit is a delicious eating.”
 
Jesus is telling the disciples that moth and an eating will cause the wealth to evaporate. It is the same word, aphanizó, that was used in verse 6:16 to describe the pall-like faces of those who fast for everyone to see. Jesus finishes the words of this verse, saying, “and where stealers – they tunnel, and they steal.”
 
Again, three new words are found in this single clause. The first is kleptés, a stealer or thief. Next comes the word diorussó, to dig through or break through. Of this word, Strong’s Lexicon says –
 
“In the ancient Near East, homes were often constructed with mud-brick walls, which could be relatively easily breached by thieves. The act of ‘digging through’ a wall was a common method for burglars to enter a house and steal valuables. This cultural context highlights the vulnerability of earthly treasures and the need for vigilance.”
 
As such, a single English word that properly conveys the intent is the verb form of “tunnel.” When one tunnels through a wall, he gains access to the treasures inside. And that leads to the third new word, the verb kleptó, to steal. It is the basis of the noun kleptés that was just used.  One can see the etymological root of klepto, kleptomaniac, and other associated words that we use today.
 
Jesus is explaining to His disciples the futility of storing up things that can be stolen away through the physical corruption of the items or the moral corruption of others who are bent on taking such for themselves.
 
Life application: Jesus has told His disciples that they should not store up wealth for themselves. And yet, elsewhere, Paul says –
 
“Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. 18 Let them do good, that they be rich in good works, ready to give, willing to share, 19 storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life.” 1 Timothy 6:17-19
 
Paul does not say they cannot have wealth, but not to be haughty or trust in their wealth. This sounds like a contradiction to Jesus’ words about not storing up wealth. But the context says it is not. Jesus is not commanding us to not have wealth.
 
He is instructing on what is of value. He will do this throughout the synoptic gospels, speaking to those under the law about what should be the priorities of life. When He dies in fulfillment of the law, the age of Grace will come through the New Covenant. The things that are impossible for man under the law are set aside.
 
The man who is not under law but under grace should have the proper priorities to act responsibly, understanding that he was saved by grace and that this world is a temporary steppingstone to the true riches that lie ahead. The resurrection of Jesus Christ assures us of this.
 
O God, we are grateful for every blessing You bless us with in this life. Some of us may have great wealth, but help us to remember that such things are not where our hope lies. It is all temporary and fleeting. Our true hope lies in the resurrection of Jesus Christ, which reminds us that we, too, will be brought to You through His work on our behalf. Help us to always live with this in mind. Amen.
 

Matthew 6:18

Friday, 10 January 2025
 
so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly. Matthew 6:18
 
“That not you may appear to men fasting, but to your Father, the ‘in the secret,’ and your Father, the ‘seeing in the secret,’ He will reward you in the manifest” (CG).
 
In the previous verse, Jesus noted that when one fasts, he should anoint his head and wash his face. This is so “that not you may appear to men fasting.”
 
The point of fasting is for afflicting oneself or denying oneself for one of various reasons, but other than for health issues, it is usually centered on a spiritual matter. Thus, to have others know that you are fasting defeats the purpose of fasting. It becomes a self-centered “look at my piety” type of thing.
 
Therefore, to make oneself appear normal or even joyous then hides the fact that one is fasting, while at the same time, it keeps the people around that person upbeat. There is no reward to be gained from them or their knowing. However, God knows the intent of the heart. And so, when one is fasting it may not be known to others, “but to your Father, the ‘in the secret,’” it will be known.
 
Such things, because they are based on something that is important to the person in the presence of God, will not be unknown to Him. He is the One who reads the hearts and minds of man, as the Bible notes several times. Therefore, because He sees what is done in secret, Jesus next says, “and your Father, the ‘seeing in the secret,’ He will reward you in the manifest.”
 
As the fasting referred to here is for a spiritual matter, the one fasting can be assured that the petition that was set forth is noticed by God. It will be responded to accordingly. Saying it will be rewarded in the manifest, meaning openly, doesn’t have to mean in front of others or in a way that is recognized as such at this time.
 
Rather, if fasting is for humbling oneself because of sin, the person can be sure that the sin has been dealt with by God, and the pardon will be granted. Thus, at the judgment, there will not be sin imputed for the wrongdoing.
 
Something along these lines would fully satisfy the thought of having the purpose of fasting being rewarded openly. This appears to be exactly what was on the mind of David in Psalm 32 –
 
“Blessed is he whose transgression is forgiven,Whose sin is covered.2 Blessed is the man to whom the Lord does not impute iniquity,And in whose spirit there is no deceit.3 When I kept silent, my bones grew oldThrough my groaning all the day long.4 For day and night Your hand was heavy upon me;My vitality was turned into the drought of summer. Selah5 I acknowledged my sin to You,And my iniquity I have not hidden.I said, ‘I will confess my transgressions to the Lord,’And You forgave the iniquity of my sin. Selah6 For this cause everyone who is godly shall pray to YouIn a time when You may be found;Surely in a flood of great watersThey shall not come near him.7 You are my hiding place;You shall preserve me from trouble;You shall surround me with songs of deliverance. Selah” Psalm 32:1-7
 
A person under the law, by the very nature of the law, is imputed sin. And yet, David is stating that there is the non-imputation of sin in his case. That must have come about through a contrite heart. One can assume that David may have even fasted along with his contrition. This is the type of thing Jesus is saying now.
 
There was nothing open and external for others to see, and yet the non-imputation of sin is something that is open and evident to David. Further, it will be seen as such at the final judgment.
 
Life application: It is common for people to want to be seen and noticed. It is why many strive to be actors, politicians, etc. But people want to be noticed even beyond that. And so, we will identify ourselves by the famous people we have met. It can become a comparison party at times. “I once met the president of Uruguay.” “How cool for you. I met the Prime Minister of the UK! I got a photo with him!” “That’s great for both of you. I got to have dinner with the President of the United States!”
 
It is as if our level of importance is elevated by the important people we have met. And yet, without Jesus, we have no true and lasting importance at all. Nobody being cast into the Lake of Fire is going to brag about having met the Pope. If we want our true level of importance brought forth, we can say, “Yes, that’s great for all of you, but I met the King of the Universe – Jesus.”
 
What we did “in the secret” by believing in Jesus in our hearts is the thing that will be truly rewarded “in the manifest.” As this is so, and we know it is true, the other things we do in secret will also be rewarded openly. Let us not seek after vainglory, but rather, let us have hearts that are always geared toward pleasing the Lord.
 
How wonderful it is, O God, to have the knowledge that we are saved through the shed blood of Christ Jesus our Lord. We didn’t see Jesus die, but we believed the word that we heard. Help us to live by that same faith now as we continue our walk toward glory. Amen.