41 And whosoever shall compel thee to go a mile, go with him twain.
COMMENTARY: In ancient times government agents were in a position to compel forced service upon a subjugated people. A Roman soldier, for example, could compel a Jewish native to carry his armor or materials for one mile. Jesus now states that if someone compels you to walk a mile, go with him twain. The believer is to be willing to "go the extra mile." Doing double our duty not only proves our loyalty to human authority, but likewise proves the spiritual intention of our heart.
Thursday, August 6, 2009
Wednesday, August 5, 2009
Word For the Day MATTHEW 5:40 (KJV)
40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
COMMENTARY: Whether robbed by personal assault or compulsory litigation, the believer is to respond with confidence in what is eternal, rather than that which is temporal. If the believer is sued in order that the accuser may take away thy coat, he is to also let him have his cloak . The coat (Gr. chiton) is the undergarment or tunic. The cloak (Gr. himation) is the more expensive outer garment worn over the tunic. Jesus taught us to have confidence in an almighty God who is completely aware of the injustice done to man and totally capable of revoking ultimate and eternal justice.
COMMENTARY: Whether robbed by personal assault or compulsory litigation, the believer is to respond with confidence in what is eternal, rather than that which is temporal. If the believer is sued in order that the accuser may take away thy coat, he is to also let him have his cloak . The coat (Gr. chiton) is the undergarment or tunic. The cloak (Gr. himation) is the more expensive outer garment worn over the tunic. Jesus taught us to have confidence in an almighty God who is completely aware of the injustice done to man and totally capable of revoking ultimate and eternal justice.
Monday, August 3, 2009
Word For The Day Matthew 5:38-39 (KJV)
38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on the right cheek, turn to him the other also.
COMMENTARY: The principle of retaliation (lex talionis) is common in both Hebrew and other ancient Near Eastern law codes (cf. the of Hammurapi). The judicial penalty of an eye for an eye, and a tooth for a tooth is stated in Exodus 21:24 as a means of ending feuds. However, Jesus is clearly saying this method is not a license for vengeance. The Savior's point is that we should resist not evil. Evil is seen here, not as a state, but rather as the action of the evil ones or the malicious ones. It represents the evil and sinful element in man which provokes him to an evil act. Jesus shows how the believer should respond to personal injury. He is not discussing the government's obligation to maintain law and order. These passages do not mean that a man should not defend his family or his country, but rather that he should not attempt personal vengeance, even through the means of the law, to compensate for a personal injury. Jesus gives five examples (vv. 39-42) of how the believer should react to unfair or unreasonable treatment. In retaliation to physical violence, he is not to turn to him the other [cheek] also. Man's natural impulse is to strike back, but the disciple is not to be a natural man. He is to "overcome evil with good" (Roman 12:21). There is no greater example of this ethical truth than the life and death of Jesus Himself.
39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on the right cheek, turn to him the other also.
COMMENTARY: The principle of retaliation (lex talionis) is common in both Hebrew and other ancient Near Eastern law codes (cf. the of Hammurapi). The judicial penalty of an eye for an eye, and a tooth for a tooth is stated in Exodus 21:24 as a means of ending feuds. However, Jesus is clearly saying this method is not a license for vengeance. The Savior's point is that we should resist not evil. Evil is seen here, not as a state, but rather as the action of the evil ones or the malicious ones. It represents the evil and sinful element in man which provokes him to an evil act. Jesus shows how the believer should respond to personal injury. He is not discussing the government's obligation to maintain law and order. These passages do not mean that a man should not defend his family or his country, but rather that he should not attempt personal vengeance, even through the means of the law, to compensate for a personal injury. Jesus gives five examples (vv. 39-42) of how the believer should react to unfair or unreasonable treatment. In retaliation to physical violence, he is not to turn to him the other [cheek] also. Man's natural impulse is to strike back, but the disciple is not to be a natural man. He is to "overcome evil with good" (Roman 12:21). There is no greater example of this ethical truth than the life and death of Jesus Himself.
Sunday, August 2, 2009
Word For the Day MATTHEW 5:33-37 (KJV)
33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths.
34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
COMMENTARY: The basis of Old Testament swearing, or oath-taking, is found in Exodus 20:7; Leviticus 19:12; and Deuteronomy 23:21. To forswear means to swear falsely or perjure oneself. Oaths taken in the name of the Lord were looked upon as binding, and perjury of such oaths was strongly condemned by the law. By the time of Christ, the Jews had developed an elaborate system of oath-taking, which often formed the basis of actual lying. In other words, there were stages of truth and thus also of falsehood within the system of taking oaths. All such oath-taking, Jesus announced, was unnecessary if one were in the habit of telling the truth. thus, His command was Swear not at all. This does not have reference to cursing, as such, but to oath-taking. The disciple is to speak the truth in such a way that his "yes" and his "no" means no. Let your communication be, Yea, yea; Nay, nay: When you say "yes," make sure that is what you mean. When you say "no," make sure that also is what mean. Mean what you say; say what you mean. Anything that is more than a simple affirmation of the truth cometh of evil.
34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
COMMENTARY: The basis of Old Testament swearing, or oath-taking, is found in Exodus 20:7; Leviticus 19:12; and Deuteronomy 23:21. To forswear means to swear falsely or perjure oneself. Oaths taken in the name of the Lord were looked upon as binding, and perjury of such oaths was strongly condemned by the law. By the time of Christ, the Jews had developed an elaborate system of oath-taking, which often formed the basis of actual lying. In other words, there were stages of truth and thus also of falsehood within the system of taking oaths. All such oath-taking, Jesus announced, was unnecessary if one were in the habit of telling the truth. thus, His command was Swear not at all. This does not have reference to cursing, as such, but to oath-taking. The disciple is to speak the truth in such a way that his "yes" and his "no" means no. Let your communication be, Yea, yea; Nay, nay: When you say "yes," make sure that is what you mean. When you say "no," make sure that also is what mean. Mean what you say; say what you mean. Anything that is more than a simple affirmation of the truth cometh of evil.
Saturday, August 1, 2009
Word For the Day MATTHEW 5:31-32 (KJV)
31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement.
32 But I say unto you, That whosoever shall pit away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
COMMENTARY: It hat been said is again a reference to the Old Testament commandment of the Mosaic regulation (cf. Deut. 24:1). The normal custom of the ancient Near East was for a man to verbally divorce his wife. In contrast, the ancient law of Israel insisted on a writing of divorcement or a certificate of divorce. This written statement gave legal protection to both the wife and the husband. Jesus explains elsewhere (cf. Matt. 19:8) that Moses' concession was not intended to be taken as license. The only exception given by Christ is for the cause of fornication (Gr. porneia), meaning sexual unfaithfulness. These statements make it clear that adultery or fornication is a legitimate ground for divorce. However, the legitimacy of the divorce does not necessarily establish the legitimacy of remarriage. Scripture never commands that one must divorce an unfaithful wife or husband. On the contrary, there are many examples of extending forgiveness to the adulterous offender (cf. Gen. 38:26; Hos. 3:1; John 8:1-11). The responsibility of divorce is clearly laid upon the one seeking the divorce. Whosoever shall put away his wife without biblical basis causeth her to commit adultery. Thus, the divorce brings about an unjust suspicion upon the divorcee.
32 But I say unto you, That whosoever shall pit away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
COMMENTARY: It hat been said is again a reference to the Old Testament commandment of the Mosaic regulation (cf. Deut. 24:1). The normal custom of the ancient Near East was for a man to verbally divorce his wife. In contrast, the ancient law of Israel insisted on a writing of divorcement or a certificate of divorce. This written statement gave legal protection to both the wife and the husband. Jesus explains elsewhere (cf. Matt. 19:8) that Moses' concession was not intended to be taken as license. The only exception given by Christ is for the cause of fornication (Gr. porneia), meaning sexual unfaithfulness. These statements make it clear that adultery or fornication is a legitimate ground for divorce. However, the legitimacy of the divorce does not necessarily establish the legitimacy of remarriage. Scripture never commands that one must divorce an unfaithful wife or husband. On the contrary, there are many examples of extending forgiveness to the adulterous offender (cf. Gen. 38:26; Hos. 3:1; John 8:1-11). The responsibility of divorce is clearly laid upon the one seeking the divorce. Whosoever shall put away his wife without biblical basis causeth her to commit adultery. Thus, the divorce brings about an unjust suspicion upon the divorcee.
Friday, July 31, 2009
Word For the Day MATTHEW 5:29-30 (KJV)
29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body shold be cast into hell.
30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thou that one of thy members should perish, and not that thy whole body should be cast into hell.
COMMENTARY: The statement of cutting off one's hand or plucking out one's eye definitely is not to be taken literally. What Jesus implies is that if thy right eye offend thee, then the logical thing to do would be to pluck it out. His point is not that one should literally pluck out his eye, but that one should recognize that the source of lust comes from within the mind and heart of man, not from the physical organ itself. The right eye is not the source of sin; the heart of man is that source. The seriousness of the sin of lusting is thus illustrated by this graphic comparison. Ultimately, it would be better for a person to be physically maimed than to go to hell forever. However, doing physical damage to oneself does not in any way guarantee entrance into heaven. Jesus is simply teaching that man must bring the passions of his heart under the control of the Spirit of God.
30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thou that one of thy members should perish, and not that thy whole body should be cast into hell.
COMMENTARY: The statement of cutting off one's hand or plucking out one's eye definitely is not to be taken literally. What Jesus implies is that if thy right eye offend thee, then the logical thing to do would be to pluck it out. His point is not that one should literally pluck out his eye, but that one should recognize that the source of lust comes from within the mind and heart of man, not from the physical organ itself. The right eye is not the source of sin; the heart of man is that source. The seriousness of the sin of lusting is thus illustrated by this graphic comparison. Ultimately, it would be better for a person to be physically maimed than to go to hell forever. However, doing physical damage to oneself does not in any way guarantee entrance into heaven. Jesus is simply teaching that man must bring the passions of his heart under the control of the Spirit of God.
Thursday, July 30, 2009
Word For The Day Matthew 5:27-28 (KJV)
27 Ye have hear that it was said by them of old time, Thous shalt not commit adultery.
28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
COMMENTARY: Thou shalt not commit adultery was the demand of the Old Testament Law (Ex. 20:14), Jesus goes beyond this outward command to reveal that its act is the result of an inner attitude of lust. Whosoever looketh characterizes the man whose glance is not checked by holy restraint and results in an impure lusting after women. The act would follow if the opportunity were to occur. By taking His listener beyond the outward statement of the law to real intention, Jesus was trying to get the listener's attention off the physical and onto the spiritual.
28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
COMMENTARY: Thou shalt not commit adultery was the demand of the Old Testament Law (Ex. 20:14), Jesus goes beyond this outward command to reveal that its act is the result of an inner attitude of lust. Whosoever looketh characterizes the man whose glance is not checked by holy restraint and results in an impure lusting after women. The act would follow if the opportunity were to occur. By taking His listener beyond the outward statement of the law to real intention, Jesus was trying to get the listener's attention off the physical and onto the spiritual.
Wednesday, July 29, 2009
Word For the Day Matthew 5:25-26 (KJV)
25 Agree with thine adversary quickly, while thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
COMMENTARY: The savior then went on to say that even if thine adversary (an opponent at law) disagrees with you, it is to your advantage to be reconciled to him. Jesus exhortation here is to urge us to go out of our way to avoid legal conflicts before human judges (cf. v. 40). The payment of debt and the prison referred to here simply mean the normal legal process that one would encounter in a civil suit.
26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
COMMENTARY: The savior then went on to say that even if thine adversary (an opponent at law) disagrees with you, it is to your advantage to be reconciled to him. Jesus exhortation here is to urge us to go out of our way to avoid legal conflicts before human judges (cf. v. 40). The payment of debt and the prison referred to here simply mean the normal legal process that one would encounter in a civil suit.
Tuesday, July 28, 2009
Word For the Day MATTHEW 5:23-24 (KJV)
23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee;
24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
COMMENTARY: Having made a comparison between the command not to murder and the inner motive and heart intention of hatred, Jesus then illustrates the seriousness of this matter by referring to one who would attempt to buy off his conscience by giving something to God without clearing his conscience in regard to his offended brother. He reminded His listeners that if thou bring thy gift to the altar without reconciling with the offended party, God will not receive the intended gift. Bringing a gift to the altar refers to bringing it to the temple in order that it may be consecrated. To be reconciled means to be brought back into fellowship or favor with an offended party.
24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
COMMENTARY: Having made a comparison between the command not to murder and the inner motive and heart intention of hatred, Jesus then illustrates the seriousness of this matter by referring to one who would attempt to buy off his conscience by giving something to God without clearing his conscience in regard to his offended brother. He reminded His listeners that if thou bring thy gift to the altar without reconciling with the offended party, God will not receive the intended gift. Bringing a gift to the altar refers to bringing it to the temple in order that it may be consecrated. To be reconciled means to be brought back into fellowship or favor with an offended party.
Monday, July 27, 2009
Word For the Day Matthew 5:21-22 (KJV)
21 Ye have heard that it was said by them of old time, Thou shalt not kill; an whosoever shall kill shall be in danger of the judgment.
22 But i say unto you, That whatsoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
COMMENTARY: Christ begins this series of contrasts by quoting the statement of the law, Thou shalt not kill (Ex. 20:13). This reference to killing is clearly understood in its context in both the Old and New Testaments as referring to an act of murder. Jesus goes beyond this outward demand of the law by stating that whosoever is angry with his brother without a cause is in just as great danger of judgment as a murderer, for anger is the emotion and inner intention that leads to murder. The term raca (meaning "vain fellow" or empty head") was a Hebrew or Aramaic expression of contempt (cf. 2 Samuel 6:20). The council is a reference to the Jewish religious council called the Sanhedrin. Thou fool (Greek moros) means "stupid." The English word moron comes from this term. Those using such a malicious expression would be in danger of hell fire. The idea seems to be that if one makes light of his fellowman, he will be in danger of slander. But if one makes bitter, damning statements with reference to hell toward his fellowman, he shall actually be in danger of hell himself. The term hell is Gehenna. It refers to the valley of Hinnon at Jerusalem, where fires provided a powerful and graphic picture of the ultimate destruction of hell and the lake of fire (Cf. 2 Kings, 2 Chronicles 28:3; Jeremiah 7:31).
22 But i say unto you, That whatsoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
COMMENTARY: Christ begins this series of contrasts by quoting the statement of the law, Thou shalt not kill (Ex. 20:13). This reference to killing is clearly understood in its context in both the Old and New Testaments as referring to an act of murder. Jesus goes beyond this outward demand of the law by stating that whosoever is angry with his brother without a cause is in just as great danger of judgment as a murderer, for anger is the emotion and inner intention that leads to murder. The term raca (meaning "vain fellow" or empty head") was a Hebrew or Aramaic expression of contempt (cf. 2 Samuel 6:20). The council is a reference to the Jewish religious council called the Sanhedrin. Thou fool (Greek moros) means "stupid." The English word moron comes from this term. Those using such a malicious expression would be in danger of hell fire. The idea seems to be that if one makes light of his fellowman, he will be in danger of slander. But if one makes bitter, damning statements with reference to hell toward his fellowman, he shall actually be in danger of hell himself. The term hell is Gehenna. It refers to the valley of Hinnon at Jerusalem, where fires provided a powerful and graphic picture of the ultimate destruction of hell and the lake of fire (Cf. 2 Kings, 2 Chronicles 28:3; Jeremiah 7:31).
Sunday, July 26, 2009
Word For the Day Matthew 5:20
20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
COMMENTARY: Because of the necessity of righteousness as a requirement to enter heaven. Jesus then declares that except their righteousness should exceed the righteousness of the scribes and Pharisees they could not enter heaven. The significance of this is seen in the fact that the Jews of Jesus' day considered these people to be the most religious in all Israel. However, their religion was largely an outward show of self-righteousness. In communicating the depth of His message, Jesus used a series of contrasts between the outward behavior demanded by the law and the inner attitude of the heart desired by God. Here we discover the practical application of genuine Christian character to true spiritual living. Here we see the gospel in action.
COMMENTARY: Because of the necessity of righteousness as a requirement to enter heaven. Jesus then declares that except their righteousness should exceed the righteousness of the scribes and Pharisees they could not enter heaven. The significance of this is seen in the fact that the Jews of Jesus' day considered these people to be the most religious in all Israel. However, their religion was largely an outward show of self-righteousness. In communicating the depth of His message, Jesus used a series of contrasts between the outward behavior demanded by the law and the inner attitude of the heart desired by God. Here we discover the practical application of genuine Christian character to true spiritual living. Here we see the gospel in action.
Saturday, July 25, 2009
Word For the Day Matthew 5:19 (KJV)
19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
COMMENTARY: Because of the seriousness of the law, Jesus emphasizes the importance of keeping even its smallest details. However, in the plan of God, the law was not to become an extra burden on the souls of men. Rather than pointing the way to salvation, the law convinced men of the need of the Savior. Therefore, whoever shall teach men so but shall not live what he teaches, he shall be made, least in the kingdom of heaven. But whosoever shall do and teach the principles and percepts of the law shall be called great in the kingdom of heaven. This simply means that God will reward the faithfulness and effectiveness of our lives, and there will be varying degrees of blessing and reward in the kingdom.
COMMENTARY: Because of the seriousness of the law, Jesus emphasizes the importance of keeping even its smallest details. However, in the plan of God, the law was not to become an extra burden on the souls of men. Rather than pointing the way to salvation, the law convinced men of the need of the Savior. Therefore, whoever shall teach men so but shall not live what he teaches, he shall be made, least in the kingdom of heaven. But whosoever shall do and teach the principles and percepts of the law shall be called great in the kingdom of heaven. This simply means that God will reward the faithfulness and effectiveness of our lives, and there will be varying degrees of blessing and reward in the kingdom.
Friday, July 24, 2009
Word For the Day MATTHEW 5:18 (KJV)
18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
COMMENTARY: Verily I say is a unique form used by Jesus throughout His preaching to draw attention to the authority of His message. Verily (Greek amen) means "truly" or "certainly." It is used as a designation of authoritative teaching. One jot or one tittle refers to the most minute letter and marks of the Hebrew alphabet. He explained that even the smallest statement in the law must be fulfilled. A "jot" (yodh) is the smallest letter of the Hebrew alphabet. It functions as a Y in English and looks similar to an apostrophe. A tittle is a small projection on the edge of certain Hebrew letters to distinguish them from one another..
COMMENTARY: Verily I say is a unique form used by Jesus throughout His preaching to draw attention to the authority of His message. Verily (Greek amen) means "truly" or "certainly." It is used as a designation of authoritative teaching. One jot or one tittle refers to the most minute letter and marks of the Hebrew alphabet. He explained that even the smallest statement in the law must be fulfilled. A "jot" (yodh) is the smallest letter of the Hebrew alphabet. It functions as a Y in English and looks similar to an apostrophe. A tittle is a small projection on the edge of certain Hebrew letters to distinguish them from one another..
Thursday, July 23, 2009
Word For the Day MATTHEW 5:17 (KJV)
17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.
COMMENTARY: Having laid the foundation of the message in the summary statement of the Beatitudes, Jesus now proceeds to show the superiority of His message to that of the law of Moses. He makes it clear that He had not...come to destroy the law. That is, the New Testament gospel is not contradictory to the Old Testament Law; rather it is the ultimate fulfillment of the spiritual intention of the law. Where the law had degenerated into legalism among the Pharisees, Jesus now takes the law beyond more outward observance to the inner spiritual intentions of God.
COMMENTARY: Having laid the foundation of the message in the summary statement of the Beatitudes, Jesus now proceeds to show the superiority of His message to that of the law of Moses. He makes it clear that He had not...come to destroy the law. That is, the New Testament gospel is not contradictory to the Old Testament Law; rather it is the ultimate fulfillment of the spiritual intention of the law. Where the law had degenerated into legalism among the Pharisees, Jesus now takes the law beyond more outward observance to the inner spiritual intentions of God.
Wednesday, July 22, 2009
Word For the Day MATTHEW 5:14-16 (KJV)
14 Ye are the light of the world A city that is set on a hill cannot be hid.
15 Neither do men light a candle and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
COMMENTARY: Ye are the light of the world describes the essential mission of the Christian to the world. He is the condition (salt) to meet the world's needs and he has a mission (light) to the world. His light is to clearly shine forth into the darkness of human depravity. He is to set his light upon a candlestick, not hide it under a bushel, that is, a basket. darkness is the absence of light; and darkness alone cannot dispel the light, but the smallest light can dispel the greatest darkness.
15 Neither do men light a candle and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
COMMENTARY: Ye are the light of the world describes the essential mission of the Christian to the world. He is the condition (salt) to meet the world's needs and he has a mission (light) to the world. His light is to clearly shine forth into the darkness of human depravity. He is to set his light upon a candlestick, not hide it under a bushel, that is, a basket. darkness is the absence of light; and darkness alone cannot dispel the light, but the smallest light can dispel the greatest darkness.
Tuesday, July 21, 2009
Word For the Day MATTHEW 5:13 (KJV)
13 Ye are the salt of the earth: but if the salt have lost his savor wherewith shall it be salted? It is thenceforth good for nothing but to be cast out, and to be trodden under foot of men.
COMMENTARY: The Beatitudes are followed by a summary statement of the basic character of the Christian's life as salt and light. Ye are the salt of the earth: Again the phrase "ye are" indicates that only the genuinely born-again person is salt and can help meet the needs of the world. Salt adds flavoring, acts as a preservative, melts coldness, and heals wounds. Thus it is a very appropriate description of the believer in his relationship to the world in which he lives.
COMMENTARY: The Beatitudes are followed by a summary statement of the basic character of the Christian's life as salt and light. Ye are the salt of the earth: Again the phrase "ye are" indicates that only the genuinely born-again person is salt and can help meet the needs of the world. Salt adds flavoring, acts as a preservative, melts coldness, and heals wounds. Thus it is a very appropriate description of the believer in his relationship to the world in which he lives.
Monday, July 20, 2009
Word For the Day MATTHEW 5:12 (KJV)
12 Rejoice, and be exceedingly glad! for great is your reward in heaven; for so persecuted they the prophets which were before you.
COMMENTARY: Rejoice is the command that grows out of the blessedness of the believer. The phrase Rejoice, and be exceeding glad means even more, exult! Great is your reward in heaven focuses attention on the eternal destiny of all things. If God is as real as He claims, if the Bible is true, if heaven is to be gained, then no temporary earthly trouble or persecution can dispossess the child of God of joy in the prospect of the eternal glory that lies ahead.
COMMENTARY: Rejoice is the command that grows out of the blessedness of the believer. The phrase Rejoice, and be exceeding glad means even more, exult! Great is your reward in heaven focuses attention on the eternal destiny of all things. If God is as real as He claims, if the Bible is true, if heaven is to be gained, then no temporary earthly trouble or persecution can dispossess the child of God of joy in the prospect of the eternal glory that lies ahead.
Sunday, July 19, 2009
Word For the Day MATTHEW 5:11 (KJV)
11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
COMMENTARY: Again, Jesus warns that men shall revile you, and persecute you. This became true during His own ministry, in the lives of the apostles, and throughout the history of the church. The persecution spoken of here is twofold. First, it involves a physical pursuing of the persecuted, and second, a personal attack of slander against them.
COMMENTARY: Again, Jesus warns that men shall revile you, and persecute you. This became true during His own ministry, in the lives of the apostles, and throughout the history of the church. The persecution spoken of here is twofold. First, it involves a physical pursuing of the persecuted, and second, a personal attack of slander against them.
Saturday, July 18, 2009
Woird For the Day Matthew 5:10 (KJV)
10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
COMMENTARY: As Jesus develops His message, he clearly teaches that such a life causes His people to be in direct contrast to the world in which they live. Therefore He reminds us, Blessed are they which are persecuted for righteousness' sake. The plural use of "ye" in verse 11 indicates that He foresaw this persecution as touching all His followers. Notice 2 Timothy 3:12, "Yea, and all that will live godly in Christ Jesus shall suffer persecution.
COMMENTARY: As Jesus develops His message, he clearly teaches that such a life causes His people to be in direct contrast to the world in which they live. Therefore He reminds us, Blessed are they which are persecuted for righteousness' sake. The plural use of "ye" in verse 11 indicates that He foresaw this persecution as touching all His followers. Notice 2 Timothy 3:12, "Yea, and all that will live godly in Christ Jesus shall suffer persecution.
Friday, July 17, 2009
Word For thr Day Matthew 5:9 (KJV)
9 Blessed are the peacemakers; for they shall be called the children of God.
COMMENTARY: The next description deals with the peacemakers. They are at peace with God and desire to live in peace with all men (cf. Roman 5:1). Their peace with Christ enables them to be ambassadors of God's message to a troubled world. Hence, they shall be called the children of God. Throughout the Beatitudes Jesus clearly underscores that only those who have the qualities of a changed life, herein described, are citizens of His kingdom.
COMMENTARY: The next description deals with the peacemakers. They are at peace with God and desire to live in peace with all men (cf. Roman 5:1). Their peace with Christ enables them to be ambassadors of God's message to a troubled world. Hence, they shall be called the children of God. Throughout the Beatitudes Jesus clearly underscores that only those who have the qualities of a changed life, herein described, are citizens of His kingdom.
Thursday, July 16, 2009
Word For the Day Matthew 5:8 (KJV)
8 Blessed are the pure in heart: for they shall see God.
COMMENTARY: Those who are truly saved shall see God. These are the pure in heart. Their lives have been transformed by the grace of God. They have they are not yet sinless but their position before God has been changed. They have the New Birth, saving faith and holiness. The process of sanctification is ever conforming them to the image of Christ (Roman 8:29), which image consists in "righteousness and true holiness: (Eph. 4:24)
COMMENTARY: Those who are truly saved shall see God. These are the pure in heart. Their lives have been transformed by the grace of God. They have they are not yet sinless but their position before God has been changed. They have the New Birth, saving faith and holiness. The process of sanctification is ever conforming them to the image of Christ (Roman 8:29), which image consists in "righteousness and true holiness: (Eph. 4:24)
Wednesday, July 15, 2009
Word For the Day Matthew 5:7 (KJV)
7 Blessed are the merciful: for they shall obtain mercy.
COMMENTARY: Those who are merciful...shall obtain mercy has references to those who have been born again by the mercy of God. Because divine love has been extended to them, they have the work of the Holy Spirit in them producing a mercy that defies explanation by unregenerate men. Jesus Himself became the ultimate example of this when He cried from the cross, "Father, forgive them; for they know not what they do" (Luke 23:34)
COMMENTARY: Those who are merciful...shall obtain mercy has references to those who have been born again by the mercy of God. Because divine love has been extended to them, they have the work of the Holy Spirit in them producing a mercy that defies explanation by unregenerate men. Jesus Himself became the ultimate example of this when He cried from the cross, "Father, forgive them; for they know not what they do" (Luke 23:34)
Tuesday, July 14, 2009
Word For the Day Matthew 5:6 (KJV)
6 Blessed are they which do hunger and thirst after righteousness: they shall be filled.
COMMENTARY: These future possessors of the earth are its presently installed rightful heirs, and even now they hunger and thirst after righteousness. They experience a deep desire for personal righteousness, which in itself is a proof of their spiritual rebirth. Those who are poor and empty in their own spiritual poverty recognize the depth of their need, and they hunger and thirst for that which only can give them. They shall be filled (Greek chortazo') refers to a complete satisfaction. The psalmist proclaimed: "He satisfieth the longing soul, and filleth the hungry soul with goodness" (107:9).
COMMENTARY: These future possessors of the earth are its presently installed rightful heirs, and even now they hunger and thirst after righteousness. They experience a deep desire for personal righteousness, which in itself is a proof of their spiritual rebirth. Those who are poor and empty in their own spiritual poverty recognize the depth of their need, and they hunger and thirst for that which only can give them. They shall be filled (Greek chortazo') refers to a complete satisfaction. The psalmist proclaimed: "He satisfieth the longing soul, and filleth the hungry soul with goodness" (107:9).
Monday, July 13, 2009
Word For the Day Matthew 5:5 (KJV)
5 Blessed are the meek; for they shall inherit the earth.
COMMENTARY: The meek... shall inherit the earth refers again to those who have been before God and will not only inherit the blessedness of heaven, but also will ultimately share in the kingdom of God on earth. Here, in the opening statements of the Sermon on the Mount, is the balance between the physical and spiritual promise of the kingdom. The kingdom of which Jesus preached is both "in you" and is yet "to come."
COMMENTARY: The meek... shall inherit the earth refers again to those who have been before God and will not only inherit the blessedness of heaven, but also will ultimately share in the kingdom of God on earth. Here, in the opening statements of the Sermon on the Mount, is the balance between the physical and spiritual promise of the kingdom. The kingdom of which Jesus preached is both "in you" and is yet "to come."
Sunday, July 12, 2009
Word For the Day MATTHEW 5:4 (KJV)
4 Blessed are they that mourn, for they shall be comforted
COMMENTARY: Those that mourn...shall be comforted. The depth of the promise of these statements is almost inexhaustible. Those who mourn for sin shall be comforted in confession. Those who mourn for the human anguish of the lost shall be comforted by the compassion of God.
COMMENTARY: Those that mourn...shall be comforted. The depth of the promise of these statements is almost inexhaustible. Those who mourn for sin shall be comforted in confession. Those who mourn for the human anguish of the lost shall be comforted by the compassion of God.
Saturday, July 11, 2009
Word For The Day Matthew 5:3 (KJV)
3 Blessed are the poor in spirit for theirs is the kingdom of heaven.
COMMENTARY: Blessed means "happy." This is a basic description of the believers' inner condition as a result of the work of God. These Beatitudes, like Psalm 1, do not show a man how to be saved, but rather describe the characteristics of one who has been saved. The poor in spirit are the opposite of the proud or haughty in spirit. They have been humbled by the grace of God and have acknowledged their sin therefore their dependence upon God to save them. They will inherit the kingdom of heaven. Kingdom of heaven is a general designation of the dwelling place of the saved.
COMMENTARY: Blessed means "happy." This is a basic description of the believers' inner condition as a result of the work of God. These Beatitudes, like Psalm 1, do not show a man how to be saved, but rather describe the characteristics of one who has been saved. The poor in spirit are the opposite of the proud or haughty in spirit. They have been humbled by the grace of God and have acknowledged their sin therefore their dependence upon God to save them. They will inherit the kingdom of heaven. Kingdom of heaven is a general designation of the dwelling place of the saved.
Friday, July 10, 2009
From the Pit of Depression to a Song of Praise
Come join us in or new spot. One church in two locations.
Word For The Day Genesis 2:1-3 (KJV)
1 Thus the heavens and the earth were finished, and all the host of them.
2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.
COMMENTARY: The process of "filling" and "forming" is now finished (cf. 1:1). Host of them refers to all the things that God created, as opposed to stars in Nehemiah 9:6 and angels in I Kings 22:19. He rested employs the root for "sabbath" that later relates to Israel in Exodus 16:29; 20:10. 11; and Deuteronomy 5:15. It implies He ceased or desisted from His creating work. No weariness is suggested. John 5:1 indicates the Father is always at work. Sanctified: That is, He set it apart from the other days (Ex. 20:11).
2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.
COMMENTARY: The process of "filling" and "forming" is now finished (cf. 1:1). Host of them refers to all the things that God created, as opposed to stars in Nehemiah 9:6 and angels in I Kings 22:19. He rested employs the root for "sabbath" that later relates to Israel in Exodus 16:29; 20:10. 11; and Deuteronomy 5:15. It implies He ceased or desisted from His creating work. No weariness is suggested. John 5:1 indicates the Father is always at work. Sanctified: That is, He set it apart from the other days (Ex. 20:11).
Thursday, July 9, 2009
Word For The Day Genesis 1:29-31 (KJV)
29 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you ll be for meat.
30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon earth, wherein there is life, I have given every green herb for meat: and it was so.
31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.
COMMENTARY: Meat meant "food" in the early seventeenth century, when the KJV was translated. No actual animal flesh was condoned until after the Flood in Genesis 9:3: God saw is an expression in anthropomorphic terms relating His evaluation of His Creation (cf. 6:5; 11:5). Now at the end of His Creation work. He says it was very good, "exceedingly good" and not simply "good" as before in the chapter. In the light of this statement, it is difficult to believe that the earth was already under the control of a fallen angel, Satan, and that the crust of the earth was filled with the fossils of creatures that had previously been destroyed (the Gap Theory).
30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon earth, wherein there is life, I have given every green herb for meat: and it was so.
31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.
COMMENTARY: Meat meant "food" in the early seventeenth century, when the KJV was translated. No actual animal flesh was condoned until after the Flood in Genesis 9:3: God saw is an expression in anthropomorphic terms relating His evaluation of His Creation (cf. 6:5; 11:5). Now at the end of His Creation work. He says it was very good, "exceedingly good" and not simply "good" as before in the chapter. In the light of this statement, it is difficult to believe that the earth was already under the control of a fallen angel, Satan, and that the crust of the earth was filled with the fossils of creatures that had previously been destroyed (the Gap Theory).
Wednesday, July 8, 2009
Word For The Day Genesis 1:26-28 (KJV)
26 And God said, "Le us make man in our image, after our likeness: and let them have dominion over the fish of the seam and over the fowl of the air and over the cattle, and over all the earth; and over every creeping thing that creepeth upon the earth."
27 So God created man in his own image, in the image of God created he him; male and female created he them.
28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth and subdue it: and have dominion over the fish of the sea, and every living thing that moveth upon the earth.
COMMENTARY: 1:26-28 In contrast to animals in verses 20 and 24 where God said, "Let the waters bring forth" and "Let the earth bring forth," He now says, Let us make man in our image, after our likeness. All others reproduce after "their kind," but man is the only one made in the image of God and reproducing in that image (5:3). The terms image and likeness are used synonymously, and refer primarily to man's spiritual resemblance (rationally and morally) to his Maker. God placed a great chasm between man and the beast, for only man has the capacity for eternal life, fellowship, moral discernment, self-consciousness, speech, and worship. Even after the Fall, man retains this image of God (cf. 9:6; James 3:9), though it has been marred. The plural pronouns us is most likely a majestic plural from the standpoint of Hebrew grammar and syntax. Man is used in a generic sense which is amplified by the phrase male and female, even though Eve's physical formation is not detailed until 2:18-24. These words are not the usual Hebrew words for "man" ('ish) and "woman" ('ishah). The words used here specifically distinguish the sexes-male and female. Sexes are only implied with regard to animals, but not here. The reason is that a completely unique relationship was to develop, namely, holy marriage (cf. 2:22-24). Dominion is not the content but the consequence of the divine image (cf. I Cor. 6:3; 15:27, 28; Heb. 2:7-10; James 3:7, 8). And God blessed them: To "bless" is not only to bestow a gift, but also to assign a function. Replenish is better translated "fill the earth," indicating the first time. It cannot be used in support of the refashioning of an already judged earth, for it always means to fill something the first time.
1:26 Man was created in both the image and likeness of God. An image is a representation or replica of one person or thing by another. Illustration: An image may be similar but not necessarily identical to its original. The term likeness is used as a gauge of comparison, or analogy. when man fell, he retained an impaired image of God (9:6). Regaining a likeness of God is one of the accomplishments of salvation. Our spiritual likeness is restored in justification. Our character likeness is being continuously developed in the process of sanctification. We will be like Christ physically when we are glorified. Application: God's purpose in our lives today is to conform us to the image of Christ (Roman 8:29). (First Reference, Ge. 1:26; Primary Reference, Gen. 1:27; cf. Heb. 4:12.)
1:27 Man was created by God on the sixth day of Creation and is the grand claim ax of all that God had accomplished in the Creation week of miracles. The final act of Creation was that God joined the material and immaterial parts of man. Man's body was shaped from the dust, but he became a living soul only after God breathed the breath of life into his nostrils (2:7). Application: Our formation by natural birth is no less noteworthy than Adam's formation from the dust. With David we need to say, "I will praise thee; for I am fearfully and wonderfully made" (Ps. 139:14). (First Reference, Gen. 1:27; Primary Reference, Gen. 1; cf. Gen. 2:7.)
1:28 The first dispensation, innocence, was governed by the Edenic covenant. Under this covenant, Adam had six obligations: (1) to replenish the earth with children (v.28; (2) to use nature for his physical needs including food and shelter (v.28); (3) to have dominion over animal life (v.28); (4) to eat fruit and vegetables (v. 29); (5) to labor for his sustenance (2:15); and (6) to obey God by abstaining from eating the forbidden fruit. Adam's failure under this covenant resulted in his expulsion from the garden and in the fall of the human race from a state of innocence into a condition characterized by sin (cf. 3:15).
27 So God created man in his own image, in the image of God created he him; male and female created he them.
28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth and subdue it: and have dominion over the fish of the sea, and every living thing that moveth upon the earth.
COMMENTARY: 1:26-28 In contrast to animals in verses 20 and 24 where God said, "Let the waters bring forth" and "Let the earth bring forth," He now says, Let us make man in our image, after our likeness. All others reproduce after "their kind," but man is the only one made in the image of God and reproducing in that image (5:3). The terms image and likeness are used synonymously, and refer primarily to man's spiritual resemblance (rationally and morally) to his Maker. God placed a great chasm between man and the beast, for only man has the capacity for eternal life, fellowship, moral discernment, self-consciousness, speech, and worship. Even after the Fall, man retains this image of God (cf. 9:6; James 3:9), though it has been marred. The plural pronouns us is most likely a majestic plural from the standpoint of Hebrew grammar and syntax. Man is used in a generic sense which is amplified by the phrase male and female, even though Eve's physical formation is not detailed until 2:18-24. These words are not the usual Hebrew words for "man" ('ish) and "woman" ('ishah). The words used here specifically distinguish the sexes-male and female. Sexes are only implied with regard to animals, but not here. The reason is that a completely unique relationship was to develop, namely, holy marriage (cf. 2:22-24). Dominion is not the content but the consequence of the divine image (cf. I Cor. 6:3; 15:27, 28; Heb. 2:7-10; James 3:7, 8). And God blessed them: To "bless" is not only to bestow a gift, but also to assign a function. Replenish is better translated "fill the earth," indicating the first time. It cannot be used in support of the refashioning of an already judged earth, for it always means to fill something the first time.
1:26 Man was created in both the image and likeness of God. An image is a representation or replica of one person or thing by another. Illustration: An image may be similar but not necessarily identical to its original. The term likeness is used as a gauge of comparison, or analogy. when man fell, he retained an impaired image of God (9:6). Regaining a likeness of God is one of the accomplishments of salvation. Our spiritual likeness is restored in justification. Our character likeness is being continuously developed in the process of sanctification. We will be like Christ physically when we are glorified. Application: God's purpose in our lives today is to conform us to the image of Christ (Roman 8:29). (First Reference, Ge. 1:26; Primary Reference, Gen. 1:27; cf. Heb. 4:12.)
1:27 Man was created by God on the sixth day of Creation and is the grand claim ax of all that God had accomplished in the Creation week of miracles. The final act of Creation was that God joined the material and immaterial parts of man. Man's body was shaped from the dust, but he became a living soul only after God breathed the breath of life into his nostrils (2:7). Application: Our formation by natural birth is no less noteworthy than Adam's formation from the dust. With David we need to say, "I will praise thee; for I am fearfully and wonderfully made" (Ps. 139:14). (First Reference, Gen. 1:27; Primary Reference, Gen. 1; cf. Gen. 2:7.)
1:28 The first dispensation, innocence, was governed by the Edenic covenant. Under this covenant, Adam had six obligations: (1) to replenish the earth with children (v.28; (2) to use nature for his physical needs including food and shelter (v.28); (3) to have dominion over animal life (v.28); (4) to eat fruit and vegetables (v. 29); (5) to labor for his sustenance (2:15); and (6) to obey God by abstaining from eating the forbidden fruit. Adam's failure under this covenant resulted in his expulsion from the garden and in the fall of the human race from a state of innocence into a condition characterized by sin (cf. 3:15).
Tuesday, July 7, 2009
Word For The Day Genesis 1:22-24 (KJV)
22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.
23 And the evening and the morning were the fifth day.
24. And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and the beast of the earth after his kind; and it was so.
25 And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind" and God saw that it was good.
COMMENTARY: 1:24 Living creature is the same Hebrew expression used for man in 2:7, translated "living soul."
23 And the evening and the morning were the fifth day.
24. And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and the beast of the earth after his kind; and it was so.
25 And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind" and God saw that it was good.
COMMENTARY: 1:24 Living creature is the same Hebrew expression used for man in 2:7, translated "living soul."
Monday, July 6, 2009
Word For The Day Genesis 1:21 (KJV)
21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.
COMMENTARY: Great whales is not the best translation: better is the term "great sea creatures" to include the great fish as well as whales. Taninim is used elsewhere to describe the serpent, (Ex. 7:9,10,12) and the dragon (Ps. 148:7; Is. 51:9;Ezek. 29:3). There is no evidence whatever, either from paleontology or genetics, that whales or great sea monsters could have developed from land animals. The theory of evolution claims that the first animals in the oceans were microscopic single-celled creatures, and that whales (sea cows) had to evolve from four-legged land mammals, which in turn evolved from cold-blooded marine creatures. Thus, they would have devolved!
COMMENTARY: Great whales is not the best translation: better is the term "great sea creatures" to include the great fish as well as whales. Taninim is used elsewhere to describe the serpent, (Ex. 7:9,10,12) and the dragon (Ps. 148:7; Is. 51:9;Ezek. 29:3). There is no evidence whatever, either from paleontology or genetics, that whales or great sea monsters could have developed from land animals. The theory of evolution claims that the first animals in the oceans were microscopic single-celled creatures, and that whales (sea cows) had to evolve from four-legged land mammals, which in turn evolved from cold-blooded marine creatures. Thus, they would have devolved!
Sunday, July 5, 2009
Word For The Day Genesis 1:20 (KJV)
20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.
COMMENTARY: 1:20 Let the waters bring forth is better translated and understood as, "Let the waters swarm with swarms of living creatures," so as not to misleadingly suggest that the waters themselves produced marine life. This text also implies that aquatic life and fowl appeared simultaneously, denying the evolutionary sequence of reptiles before birds.
COMMENTARY: 1:20 Let the waters bring forth is better translated and understood as, "Let the waters swarm with swarms of living creatures," so as not to misleadingly suggest that the waters themselves produced marine life. This text also implies that aquatic life and fowl appeared simultaneously, denying the evolutionary sequence of reptiles before birds.
Saturday, July 4, 2009
Word For The Day Genesis 1:12-19 (KJV)
12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.
13 And the evening and the morning were the third day.
14 and God said, Let there be lights in the firmament of heaven to divide the day from the night; and let them be for signs and for seasons, and for days, and years:
15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.
16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.
17 And God set them in the firmament of the heaven to give light upon the earth.
18 And to "rule over day the day and over the night, and to divide the light from the darkness, and God saw that it was good.
19 And the evening and the evening and the morning were the fourth day.
COMMENTARY: 1:16 and God made two great lights refers to the sun and moon. They did not appear different verb (a different verb and stem) as the dry land in verse 9, but were actually made ('asah, synonymous with bara') at this time. God makes it clear that He, not the sun is the earth's Creator, and that God is not decedent upon the sun either for the earth's material substance or for the sustaining of life. From the standpoint of astronomy, the sun and the moon are obviously not 'the two great lights' of the universe. This is the language of appearance, as seen from man's viewpoint. Genesis is written in geocentric (rather than heliocentric) terms. "Signs" in verse 14 might refer to unusual sights in the heavens, such as eclipses of the sun, rather than suggest that God designed the celestial bodies to determine the destines of individual men as modern astrologers proclaim (cf. II Kings 23:12, Jeremiah 19:13; Zeph. 1:5, where God condemns such practice).
13 And the evening and the morning were the third day.
14 and God said, Let there be lights in the firmament of heaven to divide the day from the night; and let them be for signs and for seasons, and for days, and years:
15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.
16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.
17 And God set them in the firmament of the heaven to give light upon the earth.
18 And to "rule over day the day and over the night, and to divide the light from the darkness, and God saw that it was good.
19 And the evening and the evening and the morning were the fourth day.
COMMENTARY: 1:16 and God made two great lights refers to the sun and moon. They did not appear different verb (a different verb and stem) as the dry land in verse 9, but were actually made ('asah, synonymous with bara') at this time. God makes it clear that He, not the sun is the earth's Creator, and that God is not decedent upon the sun either for the earth's material substance or for the sustaining of life. From the standpoint of astronomy, the sun and the moon are obviously not 'the two great lights' of the universe. This is the language of appearance, as seen from man's viewpoint. Genesis is written in geocentric (rather than heliocentric) terms. "Signs" in verse 14 might refer to unusual sights in the heavens, such as eclipses of the sun, rather than suggest that God designed the celestial bodies to determine the destines of individual men as modern astrologers proclaim (cf. II Kings 23:12, Jeremiah 19:13; Zeph. 1:5, where God condemns such practice).
Friday, July 3, 2009
Word For the Day Genesis 1:7-11 (KJV)
7. And God made the firmament and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
8 And God called the firmament Heaven. And the evening and the morning were the second day.
9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.
10 And God called the dry land Earth; and the waters called he Seas: and God saw that it was good.
11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth, and it was so.
COMMENTARY: 1:11 Contrary to the modern evolutionists (who insist that all plants and animals developed over hundreds of millions of years from a single speck of life in the ocean) and theistic evolutionists (who claim the Bible allows for such processes by the use of such phrases as Let the earth bring forth), Genesis not only dates the creation of marine life (v. 20) as being after the creation of plants and fruit trees, but also reveals that fruit trees were created already bearing fruit whose seed is in itself. God produced a functioning and mature Creation. Plants were created full grown, as mature and adult organisms, with a superficial appearance of age. Similarly Adam and Eve were created as adults. The phrase after his (or their) kind is repeated 10 times in this chapter, and demands that adults of each "kind" would have to be created supernaturally to begin the life cycle. Moses uses the word kind 30 out of the 31 times it appears in the Old Testament. The word may require the separate creation of each species by God, but it does require at least the separate creation of families within orders.
8 And God called the firmament Heaven. And the evening and the morning were the second day.
9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.
10 And God called the dry land Earth; and the waters called he Seas: and God saw that it was good.
11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth, and it was so.
COMMENTARY: 1:11 Contrary to the modern evolutionists (who insist that all plants and animals developed over hundreds of millions of years from a single speck of life in the ocean) and theistic evolutionists (who claim the Bible allows for such processes by the use of such phrases as Let the earth bring forth), Genesis not only dates the creation of marine life (v. 20) as being after the creation of plants and fruit trees, but also reveals that fruit trees were created already bearing fruit whose seed is in itself. God produced a functioning and mature Creation. Plants were created full grown, as mature and adult organisms, with a superficial appearance of age. Similarly Adam and Eve were created as adults. The phrase after his (or their) kind is repeated 10 times in this chapter, and demands that adults of each "kind" would have to be created supernaturally to begin the life cycle. Moses uses the word kind 30 out of the 31 times it appears in the Old Testament. The word may require the separate creation of each species by God, but it does require at least the separate creation of families within orders.
Thursday, July 2, 2009
Word For the Day Genesis 1:6 (KJV)
6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.
COMMENTARY: Firmament is an "expanse" between the waters suspended by God in vapor form over the earth. Most likely, approximately half of the waters upon the earth were supernaturally elevated above the atmosphere, perhaps in the form of an invisible vapor canopy. This would have trapped the earth's heat with a "greenhouse effect," and would have provided a uniformly tropical climate everywhere, until it collapsed upon the earth during the universal rainfall at the time of the great flood (7:11). This might explain the longevity described in Genesis 5, in addition to providing a water source for the Flood of chapters 6-9.
COMMENTARY: Firmament is an "expanse" between the waters suspended by God in vapor form over the earth. Most likely, approximately half of the waters upon the earth were supernaturally elevated above the atmosphere, perhaps in the form of an invisible vapor canopy. This would have trapped the earth's heat with a "greenhouse effect," and would have provided a uniformly tropical climate everywhere, until it collapsed upon the earth during the universal rainfall at the time of the great flood (7:11). This might explain the longevity described in Genesis 5, in addition to providing a water source for the Flood of chapters 6-9.
Wednesday, July 1, 2009
Word For the Day Genesis 1:5 (KJV)
5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
COMMENTARY: 1:5 God called: This act demonstrates His sovereign dominion over His Creation. In the Semitic world the naming of something or someone was the token of lordship. Reuben changed the names of the cities of the Amorites after he had conquered them (Numbers 32:38). Likewise, Pharaoh Necho changed Eliakim's name to Jehoiakim after he defeated the Judea king (2 Kings 23:34). Day (Hebrew. yom): Apart from the use of the word day in verse 5, 8, 13, 19, 23, and 31, where it describes the days of Creation, it is used in at least four ways in the first two chapters of Genesis: (1) the 12 hour period of daylight as opposed to night (vv. 14, 16, 18); (2) a soar day of 24 hours (v.14); (3) the period of light that began with the creation of light on the first day (v.5); and (4) the entire, six-day creative period (2:4). Everywhere in the Pentateuch the word day when used (a here) with a definite article or numerical adjective means a solar day or a normally calibrated, 24-hour day. Thus, the biblical account of Creation clearly indicates that God created the world in six literal days (cf. Exodus 20:11).
COMMENTARY: 1:5 God called: This act demonstrates His sovereign dominion over His Creation. In the Semitic world the naming of something or someone was the token of lordship. Reuben changed the names of the cities of the Amorites after he had conquered them (Numbers 32:38). Likewise, Pharaoh Necho changed Eliakim's name to Jehoiakim after he defeated the Judea king (2 Kings 23:34). Day (Hebrew. yom): Apart from the use of the word day in verse 5, 8, 13, 19, 23, and 31, where it describes the days of Creation, it is used in at least four ways in the first two chapters of Genesis: (1) the 12 hour period of daylight as opposed to night (vv. 14, 16, 18); (2) a soar day of 24 hours (v.14); (3) the period of light that began with the creation of light on the first day (v.5); and (4) the entire, six-day creative period (2:4). Everywhere in the Pentateuch the word day when used (a here) with a definite article or numerical adjective means a solar day or a normally calibrated, 24-hour day. Thus, the biblical account of Creation clearly indicates that God created the world in six literal days (cf. Exodus 20:11).
Tuesday, June 30, 2009
Word For The Day Genesis 1:4 (KJV)
4 And God saw the light, that it was good: and God divided the light from the darkness.
COMMENTARY: Light: Not the sun which was created on the fourth day (v.16), but some fixed light source outside of the earth. The earth passed through a day-and-night cycle in reference to this light. Good: The word contains less an aesthetic judgment than a designation of purpose and correspondence to God's will, indicating the moral goodness of the Creation.
COMMENTARY: Light: Not the sun which was created on the fourth day (v.16), but some fixed light source outside of the earth. The earth passed through a day-and-night cycle in reference to this light. Good: The word contains less an aesthetic judgment than a designation of purpose and correspondence to God's will, indicating the moral goodness of the Creation.
Monday, June 29, 2009
Word For The Day Genesis 1:3 (KJV)
3 And God said, let there be light: and there was light.
COMMENTARY: And God said: This is the first of a highly structured series of succinct and formulate sentences expressing the creative commands of God. Thus, Creation is accomplished by His word. Each command consists of (1) an announcement, "God said"; (2) a creative command, "Let there be"; (3) a summary word of accomplishment, "And it was so"; (4) a descriptive word of accomplishment, "The earth brought forth"; (5) a descriptive blessing, "God blessed"; (6) an evaluative approval, "It was good"; and (7) a concluding temporal framework, numbering each day.
COMMENTARY: And God said: This is the first of a highly structured series of succinct and formulate sentences expressing the creative commands of God. Thus, Creation is accomplished by His word. Each command consists of (1) an announcement, "God said"; (2) a creative command, "Let there be"; (3) a summary word of accomplishment, "And it was so"; (4) a descriptive word of accomplishment, "The earth brought forth"; (5) a descriptive blessing, "God blessed"; (6) an evaluative approval, "It was good"; and (7) a concluding temporal framework, numbering each day.
Sunday, June 28, 2009
Word For the Day Genesis 1:2 (KJV)
COMMENTARY CONTINUED:
The Holy Spirit in Creation
1:2 The first emblem of the Holy Spirit in Scripture is that of the Spirit "moving" or literally "brooding" over the waters, much as a broods over her eggs to hatch them. Illustration: The Scriptures assign to the Holy Spirit the works of creating the world (Ps. 33:6), of brooding over the waters (v.2), of garnishing the heavens (Job 26:13), of renewing the earth (Ps. 104:30), and of sustaining life (Ps. 104:29). The Holy Spirit's work in Creation results in order (Is. 40:12-14; Gen. 1:); life (Job 33:4); beauty (Job 26:13; and renewal (Ps. 104:30). The work of the Holy Spirit in Creation is one of the biblical proofs of His deity. Application: The Scriptures also describe the physical body of the Christian as the temple of the Holy Spirit, and suggest He is in the process of recreating us into Christ's image (Phil. 1:6), (First Reference, Gen. 1:2; Primary Reference, Gen. 1:2, cf. Luke 4:18.)
The Holy Spirit in Creation
1:2 The first emblem of the Holy Spirit in Scripture is that of the Spirit "moving" or literally "brooding" over the waters, much as a broods over her eggs to hatch them. Illustration: The Scriptures assign to the Holy Spirit the works of creating the world (Ps. 33:6), of brooding over the waters (v.2), of garnishing the heavens (Job 26:13), of renewing the earth (Ps. 104:30), and of sustaining life (Ps. 104:29). The Holy Spirit's work in Creation results in order (Is. 40:12-14; Gen. 1:); life (Job 33:4); beauty (Job 26:13; and renewal (Ps. 104:30). The work of the Holy Spirit in Creation is one of the biblical proofs of His deity. Application: The Scriptures also describe the physical body of the Christian as the temple of the Holy Spirit, and suggest He is in the process of recreating us into Christ's image (Phil. 1:6), (First Reference, Gen. 1:2; Primary Reference, Gen. 1:2, cf. Luke 4:18.)
Word For the Day Genesis 1:2 (KJV)
1:2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
COMMENTARY: 1:2 Without form, and void (Heb. tohu wabohu, "uniformed and unfilled") describes the condition of earth after the initial act of Creation. It does not describe a chaotic condition as a result of judgment. Thus was (Heb. hayetah) is correct and should not be translated became. How the earth became formed and filled is described in verses 3-31. Darkness is not always a symbol of evil (cf. Ps. 104:19-24). Here it simply refers to the absence of light. Deep refers to the waters covering the earth, not some primitive cosmogony. The Spirit of God is a clear reference to the creative activity of the Holy Spirit. John 1:3 indicates that Christ actually created all things for the Father. Thus, all three persons of the Trinity are active in the Creation. This undoubtedly accounts for the plural pronouns us and our in verse 26 which take singular verbs in expressing the tri-unity of God.
COMMENTARY: 1:2 Without form, and void (Heb. tohu wabohu, "uniformed and unfilled") describes the condition of earth after the initial act of Creation. It does not describe a chaotic condition as a result of judgment. Thus was (Heb. hayetah) is correct and should not be translated became. How the earth became formed and filled is described in verses 3-31. Darkness is not always a symbol of evil (cf. Ps. 104:19-24). Here it simply refers to the absence of light. Deep refers to the waters covering the earth, not some primitive cosmogony. The Spirit of God is a clear reference to the creative activity of the Holy Spirit. John 1:3 indicates that Christ actually created all things for the Father. Thus, all three persons of the Trinity are active in the Creation. This undoubtedly accounts for the plural pronouns us and our in verse 26 which take singular verbs in expressing the tri-unity of God.
Saturday, June 27, 2009
WORD FOR THE DAY GENSIS 1:1 (KJV)
1 In the beginning God created the heaven and the earth.
COMMENTARY: 1:1 In the beginning (Hebrew bereshit): Creation marks the absolute beginning of the temporal and material world. The traditional Jewish and Christian belief is that Genesis 1:1 declares that God created the original heaven and earth from nothing (Latin ex nihlo) and that verse 2 clarifies that when it came from the Creator's hand, the mass was "without form, and void," unformed and without life. The rest of the chapter then explains the process of creation in detail. There is no evidence in the Hebrew text for long ages of evolutionary development or a gap of time between verse 1 and verse 2. God (Hebrew Elohim). This form of the divine name occurs 2,570 times in the Old Testament. The plural ending im indicates a plural of majesty and takes a singular verb. Created (Hebrew, bara'): This verb is used exclusively with God as its subject. It refers to the instantaneous and miraculous act of God by which He brought the universe into existence. Thus, the Genesis account of Creation refutes atheism, pantheism, polytheism, and evolution.
COMMENTARY: 1:1 In the beginning (Hebrew bereshit): Creation marks the absolute beginning of the temporal and material world. The traditional Jewish and Christian belief is that Genesis 1:1 declares that God created the original heaven and earth from nothing (Latin ex nihlo) and that verse 2 clarifies that when it came from the Creator's hand, the mass was "without form, and void," unformed and without life. The rest of the chapter then explains the process of creation in detail. There is no evidence in the Hebrew text for long ages of evolutionary development or a gap of time between verse 1 and verse 2. God (Hebrew Elohim). This form of the divine name occurs 2,570 times in the Old Testament. The plural ending im indicates a plural of majesty and takes a singular verb. Created (Hebrew, bara'): This verb is used exclusively with God as its subject. It refers to the instantaneous and miraculous act of God by which He brought the universe into existence. Thus, the Genesis account of Creation refutes atheism, pantheism, polytheism, and evolution.
Friday, June 26, 2009
Word For the Day MATTHEW 16: 13-17 (KJV)
13 When Jesus came into the coasts of Caesarea Philipi, he asked his disciples, saying, Whom do men say that I the Son of man am?
14 And they said, "Some say that thou are John the Baptist: some, Elijah; and the others, Jeremiah, or one of the prophets.
15 He saith unto them, But whom say ye that I am?
16 And Simon Peter answered and said, Thou art the Christ, the son of the living God.
17 And Jesus answered and said unto him, Blessed art thou Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
COMMENTARY: 16:13-17 See Mark 8:27-33; Luke 9:19-21. The coasts of Caesarea Philippi: this was a town in the extreme northeast of Galilee, near the source of the Jordan. Verse 14 shows that public opinion placed our Lord on the highest human pedestal by identifying Him with one of the natural heroes of the past, John the Baptist. Herod himself was a victim of this particular superstition, (See 14:2.) From 21:15 we know that He was held in high esteem as a prophet by the people. Thou art the Christ: Simon Peter recognized and acknowledged openly the Lord's deity. He may have been speaking for all the disciples. Verse 20 suggests that it was a conviction they all now shared. Peter further used the Greek definite article "the" to designate that Jesus was the Son of the living God.
16:16 When the expression Son of God is used concerning Christ, it delineates the relationship between the first tow members of the Trinity. The Hebrew expression Son of implies one with the same nature as the father. In this sense there is no real difference between "Son of God" and "God the Son." Both emphasize the deity of Christ and His unique relationship with the Father. Illustration: When Jesus identified God as His Father, implying that He was "the Son of God," the Jews understood this as a claim to deity (John 5:18). When Peter identified Jesus as "the Son of the living God" (v. 16), it was the result of spiritual insight (v.17). Application: As we become increasingly intimate with Christ, we should also become increasingly aware that Jesus is the Son of God. (First Reference, Psalm 2:7; Primary Reference, Matthew 16:16; cf. John 3:16.)
14 And they said, "Some say that thou are John the Baptist: some, Elijah; and the others, Jeremiah, or one of the prophets.
15 He saith unto them, But whom say ye that I am?
16 And Simon Peter answered and said, Thou art the Christ, the son of the living God.
17 And Jesus answered and said unto him, Blessed art thou Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
COMMENTARY: 16:13-17 See Mark 8:27-33; Luke 9:19-21. The coasts of Caesarea Philippi: this was a town in the extreme northeast of Galilee, near the source of the Jordan. Verse 14 shows that public opinion placed our Lord on the highest human pedestal by identifying Him with one of the natural heroes of the past, John the Baptist. Herod himself was a victim of this particular superstition, (See 14:2.) From 21:15 we know that He was held in high esteem as a prophet by the people. Thou art the Christ: Simon Peter recognized and acknowledged openly the Lord's deity. He may have been speaking for all the disciples. Verse 20 suggests that it was a conviction they all now shared. Peter further used the Greek definite article "the" to designate that Jesus was the Son of the living God.
16:16 When the expression Son of God is used concerning Christ, it delineates the relationship between the first tow members of the Trinity. The Hebrew expression Son of implies one with the same nature as the father. In this sense there is no real difference between "Son of God" and "God the Son." Both emphasize the deity of Christ and His unique relationship with the Father. Illustration: When Jesus identified God as His Father, implying that He was "the Son of God," the Jews understood this as a claim to deity (John 5:18). When Peter identified Jesus as "the Son of the living God" (v. 16), it was the result of spiritual insight (v.17). Application: As we become increasingly intimate with Christ, we should also become increasingly aware that Jesus is the Son of God. (First Reference, Psalm 2:7; Primary Reference, Matthew 16:16; cf. John 3:16.)
Thursday, June 25, 2009
Word For the Day Psalm 100 (KJV)
1 Make a joyful noise unto the Lord, all ye lands
2 Serve the Lord with gladness: come before his presence with singing.
3 Know ye that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.
4 Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.
5 For the Lord is good; his mercy is everlasting; and his truth endureth to all generations.
COMMENTARY: The word praise in the superscription is actually the word thanksgiving or, more specifically, thank-offering. It was one psalm that accompanied a "thank-offering" (Leviticus 7:12) that one presented when God had especially answered a prayer or given a great deliverance. The psalm contains a command to serve (vv. 1-3) and a command to praise (vv. 4,5). Each section is in turn divided into three calls and three causes. There are three calls to serve, make a joyful noise (v.1), serve the Lord (v.2) and come before (v.3). Likewise, there are three calls to praise, enter his gates, be thankful, bless his name (v.4), followed by three causes for praise, the Lord is good, his mercy is everlasting, his truth endureth (v.5).
2 Serve the Lord with gladness: come before his presence with singing.
3 Know ye that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.
4 Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.
5 For the Lord is good; his mercy is everlasting; and his truth endureth to all generations.
COMMENTARY: The word praise in the superscription is actually the word thanksgiving or, more specifically, thank-offering. It was one psalm that accompanied a "thank-offering" (Leviticus 7:12) that one presented when God had especially answered a prayer or given a great deliverance. The psalm contains a command to serve (vv. 1-3) and a command to praise (vv. 4,5). Each section is in turn divided into three calls and three causes. There are three calls to serve, make a joyful noise (v.1), serve the Lord (v.2) and come before (v.3). Likewise, there are three calls to praise, enter his gates, be thankful, bless his name (v.4), followed by three causes for praise, the Lord is good, his mercy is everlasting, his truth endureth (v.5).
Wednesday, June 24, 2009
Word For the Day Luke 12: 1-7 (KJV)
1 In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.
2 For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.
3 Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.
4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God?
7 But even the very hairs of your head are all numbered. Fear not therefore; ye are of more value than many sparrows.
COMMENTARY: 12:1-2 Hypocrisy, piety just for the sake of appearance, is futile; for even hidden motives will one day be laid bare by God. 12:4 The body's death is not the end of a person's life. 12:5 God is the One with this power (James 3:12). 12:6-7 God is not only to be feared (v.5), He also cares for and tenderly watches over the life of each of His children.
2 For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.
3 Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.
4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God?
7 But even the very hairs of your head are all numbered. Fear not therefore; ye are of more value than many sparrows.
COMMENTARY: 12:1-2 Hypocrisy, piety just for the sake of appearance, is futile; for even hidden motives will one day be laid bare by God. 12:4 The body's death is not the end of a person's life. 12:5 God is the One with this power (James 3:12). 12:6-7 God is not only to be feared (v.5), He also cares for and tenderly watches over the life of each of His children.
Tuesday, June 23, 2009
WORD FOR THE DAY MATTHEW 5:3-4
3 "Blessed are the poor in spirit; for theirs is the kingdom of heaven."
4 " Blessed are they that mourn; for they shall be comforted."
COMMENTARY: 5:3 Blessed means "happy." This is a basic description of the believers' inner condition as a result of the work of God. These Beatitudes, like Psalm I, do not show a man how to be saved, but rather describe the characteristics of one who has been saved. The poor in spirit are the opposite of the proud or haughty in spirit. They have been humbled by the grace of God and have acknowledged their sin and therefore their dependence upon God to save them. They will inherit the kingdom of heaven, kingdom of heaven is a general designation of the dwelling place of the saved. 5:4 Those that mourn...shall be comforted. The depth of the promise of these statements is almost inexhaustible. Those who mourn for sin shall be comforted in confession. Those who mourn for the human anguish of the lost shall be comforted by the compassion of God.
4 " Blessed are they that mourn; for they shall be comforted."
COMMENTARY: 5:3 Blessed means "happy." This is a basic description of the believers' inner condition as a result of the work of God. These Beatitudes, like Psalm I, do not show a man how to be saved, but rather describe the characteristics of one who has been saved. The poor in spirit are the opposite of the proud or haughty in spirit. They have been humbled by the grace of God and have acknowledged their sin and therefore their dependence upon God to save them. They will inherit the kingdom of heaven, kingdom of heaven is a general designation of the dwelling place of the saved. 5:4 Those that mourn...shall be comforted. The depth of the promise of these statements is almost inexhaustible. Those who mourn for sin shall be comforted in confession. Those who mourn for the human anguish of the lost shall be comforted by the compassion of God.
Monday, June 22, 2009
WORD FOR THE DAY JEREMIAH 3:15 (KJV)
15 And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.
COMMENTARY: The promise of restoration to repentant people is a common one in the prophets, and Jeremiah turns to it often. Pastors means Israel's leadership which, though now false (cf. Ezek. 34:8-10), will yet be composed of men after God's own heart (cf. 23:4), serving under the Great Shepherd Himself (Ezek. 34:11-31).
COMMENTARY: The promise of restoration to repentant people is a common one in the prophets, and Jeremiah turns to it often. Pastors means Israel's leadership which, though now false (cf. Ezek. 34:8-10), will yet be composed of men after God's own heart (cf. 23:4), serving under the Great Shepherd Himself (Ezek. 34:11-31).
Sunday, June 21, 2009
WORD FOR THE DAY LUKE 13:6-9 (KJV)
6 He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.
7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
8 And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
9 And if it bear fruit, well: and if not, then after that thou shalt cut it down.
COMMENTARY: 6-9 This short parable speaks of the Lord's forbearance, but also of His eventual severity on those who are continually fruitless. See Roman 11:22.
7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
8 And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
9 And if it bear fruit, well: and if not, then after that thou shalt cut it down.
COMMENTARY: 6-9 This short parable speaks of the Lord's forbearance, but also of His eventual severity on those who are continually fruitless. See Roman 11:22.
Saturday, June 20, 2009
WORD FOR TH DAY MATTHEW 13: 31-32 (KJV)
31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field;
32 Which indeed is the least of all seeds; but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.
COMMENTARY: 13:31--32 See Mark 4:30-34; Luke 13:18-19. The mustard seed is unusually small and yet grows to a great size. The idea seems to be that the tiny beginning of the church will eventually culminate in great growth. Herbs (greek - lachanon) are garden plants or vegetables. However, such numerical growth will come to harbor the birds (evil ones). The parable accordingly foreshadows the growth of the church into a world power. However, outward growth is not always a true picture of spiritual depth.
32 Which indeed is the least of all seeds; but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.
COMMENTARY: 13:31--32 See Mark 4:30-34; Luke 13:18-19. The mustard seed is unusually small and yet grows to a great size. The idea seems to be that the tiny beginning of the church will eventually culminate in great growth. Herbs (greek - lachanon) are garden plants or vegetables. However, such numerical growth will come to harbor the birds (evil ones). The parable accordingly foreshadows the growth of the church into a world power. However, outward growth is not always a true picture of spiritual depth.
Friday, June 19, 2009
WORD FOR THE DAY PROVERBS 22:6 (KJV)
6 Train up a child in the way he should go: and when he is old, he will not depart from it.
COMMENTARY: Train up a child refers to the total process of molding a child's life. The word train comes from the root word meaning to "put into the mouth " and implies the idea of conditioning the palate. Thus, parental training should help children develop a taste for the things of God. The biblical pattern of effective parental training emphasizes a balance of instruction and discipline (cf. Eph. 6:1-4). The ideal parent is to be neither overly authoritarian nor overly permissive. Rather, he must balance love and discipline so as not to "provoke" his child to rebellion. When he is old means simply, "when he is grown up," or a mature adult. It does not refer to his elderly years. The verse stresses the simple principle that education in the home forms the man throughout his lifetime.
COMMENTARY: Train up a child refers to the total process of molding a child's life. The word train comes from the root word meaning to "put into the mouth " and implies the idea of conditioning the palate. Thus, parental training should help children develop a taste for the things of God. The biblical pattern of effective parental training emphasizes a balance of instruction and discipline (cf. Eph. 6:1-4). The ideal parent is to be neither overly authoritarian nor overly permissive. Rather, he must balance love and discipline so as not to "provoke" his child to rebellion. When he is old means simply, "when he is grown up," or a mature adult. It does not refer to his elderly years. The verse stresses the simple principle that education in the home forms the man throughout his lifetime.
Thursday, June 18, 2009
Word OF THE DAY EPHESIANS 2:1-6 (KJV)
1 And you hath he quickened, who were dead in trespasses and sins;
2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience;
3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature children of wrath, even as others.
4 But God, who is rich in mercy, for his great love wherewith he loved us.
5 Even when we were dead in sins, quickened us together with Christ, (by grace ye are saved;)
6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus;
COMMENTARY: 2:1 Quickened means "made alive" In 1:19n Paul prays for his readers to recognize what God's power has done. As part of the answer to this prayer, verse 1-10 inform them of some of the effects divine might has accomplished in them. 2:2 Ye walked means "you lived." The course of this world: The word course signifies the tendencies, thoughts, pursuits, deeds, and so on, that characterize the present period of history. "This world" (kosmos) means world-system", that is, those philosophies, values, and life-styles that are opposed to God and hostile to Him. Before conversion the Ephesians used to conduct themselves in accordance with such ungodly values, The princes of the power of the air may be read "the ruler of the kingdom in the air." they also used to live by the dictates and wishes of Satan. 2:3 We all had our conversation means "we all conducted ourselves." In contrast to "ye" in 2:2 which refers to Gentiles, note the "we" of this verse, which refers to Jews. In essence Paul admits, "We Jews were no better than you Gentiles-both ethnic groups were sinful." Children of wrath refers to people subject to divine punishment. 2:4-6 But begins to disclose God's response to man's sin of verse 1-3. This divine response is expressed in three main verbs: (1) God... hath quickened us. Because they were morally dead in sins, the Lord gave them spiritual life; (2) and hath raise us up together, that is God has not allowed these Christians to remain in the grave of their old life with its sinful ways and habits, but He brought them into a new life and demonstration of it; and (3) God made us sit together in heavenly places, that is, He has brought us into His presence, and into intimate relationship with Himself.
2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience;
3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature children of wrath, even as others.
4 But God, who is rich in mercy, for his great love wherewith he loved us.
5 Even when we were dead in sins, quickened us together with Christ, (by grace ye are saved;)
6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus;
COMMENTARY: 2:1 Quickened means "made alive" In 1:19n Paul prays for his readers to recognize what God's power has done. As part of the answer to this prayer, verse 1-10 inform them of some of the effects divine might has accomplished in them. 2:2 Ye walked means "you lived." The course of this world: The word course signifies the tendencies, thoughts, pursuits, deeds, and so on, that characterize the present period of history. "This world" (kosmos) means world-system", that is, those philosophies, values, and life-styles that are opposed to God and hostile to Him. Before conversion the Ephesians used to conduct themselves in accordance with such ungodly values, The princes of the power of the air may be read "the ruler of the kingdom in the air." they also used to live by the dictates and wishes of Satan. 2:3 We all had our conversation means "we all conducted ourselves." In contrast to "ye" in 2:2 which refers to Gentiles, note the "we" of this verse, which refers to Jews. In essence Paul admits, "We Jews were no better than you Gentiles-both ethnic groups were sinful." Children of wrath refers to people subject to divine punishment. 2:4-6 But begins to disclose God's response to man's sin of verse 1-3. This divine response is expressed in three main verbs: (1) God... hath quickened us. Because they were morally dead in sins, the Lord gave them spiritual life; (2) and hath raise us up together, that is God has not allowed these Christians to remain in the grave of their old life with its sinful ways and habits, but He brought them into a new life and demonstration of it; and (3) God made us sit together in heavenly places, that is, He has brought us into His presence, and into intimate relationship with Himself.
Wednesday, June 17, 2009
WORD FOR THE DAY PROVERBS 3:5-6 (KJV)
5 Trust in the Lord with all thine heart, and lean not unto thine own understanding.
6 In all thy ways acknowledge him, and he shall direct thy paths.
COMMENTARY: 3:5-6 Three commands are given: trust, meaning "rely on, depend on"; lean not, meaning do not depend on your own native instincts; and acknowledge him, meaning have fellowship and intimacy with God in all of life. The result of such devotion is that God will make the paths straight before you.
6 In all thy ways acknowledge him, and he shall direct thy paths.
COMMENTARY: 3:5-6 Three commands are given: trust, meaning "rely on, depend on"; lean not, meaning do not depend on your own native instincts; and acknowledge him, meaning have fellowship and intimacy with God in all of life. The result of such devotion is that God will make the paths straight before you.
Tuesday, June 16, 2009
WORD FOR THE DAY Colossians 3:12-14 (KJV)
12 Put on therefore , as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long suffering.
13 Forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye.
14 And above all these things put on charity, which is the bond of perfectness.
COMMENTARY: 3:12 Put on literally means to "dress oneself" (with clothes); here, used metaphorically, it means to take on or assume certain virtues and qualities. Bowels of mercies means heart-felt compassion. 3:13 The fact of believers being urged to assume the virtues of verse 12 signifies that none has "yet" arrived spiritually. As the believer is developing these virtues, he must be forbearing and forgiving toward his fellow church member. For his Christian brother is also in the process of acquiring the virtues of verse 12 and therefore retains some flaws, deficiencies, and weaknesses. hence the need of forbearance and forgiveness. 3:14 Charity is love, here called the bond of perfectness. Love is the crowning grace completing the list of virtues required for perfectness or spiritual maturity. As a "bond" it binds all other virtues together in harmony and unity.
13 Forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye.
14 And above all these things put on charity, which is the bond of perfectness.
COMMENTARY: 3:12 Put on literally means to "dress oneself" (with clothes); here, used metaphorically, it means to take on or assume certain virtues and qualities. Bowels of mercies means heart-felt compassion. 3:13 The fact of believers being urged to assume the virtues of verse 12 signifies that none has "yet" arrived spiritually. As the believer is developing these virtues, he must be forbearing and forgiving toward his fellow church member. For his Christian brother is also in the process of acquiring the virtues of verse 12 and therefore retains some flaws, deficiencies, and weaknesses. hence the need of forbearance and forgiveness. 3:14 Charity is love, here called the bond of perfectness. Love is the crowning grace completing the list of virtues required for perfectness or spiritual maturity. As a "bond" it binds all other virtues together in harmony and unity.
Monday, June 15, 2009
WORD FOR THE DAY PSALM 117 (KJV)
1 O praise the Lord, all ye nations: praise him, all ye people.
2 For his merciful kindness is great toward us; and the truth of the Lord endureth for ever. Praise ye the Lord.
Commentary: Well known as the shortest chapter in the Bible, this little psalm contains a great message. Though some have denied it no independent existence, attaching it to Psalm 116, Psalm 117 has all three elements of this hymn of praise a call to praise (v.1), a cause for praise (v. 2a, b), and a conclusion, which, in this case, is a simple praise ye the Lord (v. 2c). The fact that the nations and people (lit., "peoples") are addressed in verse 1 makes this psalm the only one in the Psalter addresses in its entirety to the Gentiles world. Its evangelistic mood was still baffling to some of Paul's readers. This is one of four passages that Paul quotes from the Old Testament, in Romans 15, to prove that God is interested in saving Gentiles.
2 For his merciful kindness is great toward us; and the truth of the Lord endureth for ever. Praise ye the Lord.
Commentary: Well known as the shortest chapter in the Bible, this little psalm contains a great message. Though some have denied it no independent existence, attaching it to Psalm 116, Psalm 117 has all three elements of this hymn of praise a call to praise (v.1), a cause for praise (v. 2a, b), and a conclusion, which, in this case, is a simple praise ye the Lord (v. 2c). The fact that the nations and people (lit., "peoples") are addressed in verse 1 makes this psalm the only one in the Psalter addresses in its entirety to the Gentiles world. Its evangelistic mood was still baffling to some of Paul's readers. This is one of four passages that Paul quotes from the Old Testament, in Romans 15, to prove that God is interested in saving Gentiles.
Sunday, June 14, 2009
Word For The Day Luke 14:7-14 (KJV)
7 And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,
8 When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honorable man than thou be bidden of him;
9 And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.
10 But when thou art bidden, go and sit down in the lowest room; that when he that bad thee cometh, he may say Friend, go up higher; then shalt thou have worship in the presence of them that sit at meat with thee.
11 For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.
12 Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors; lest they also bid thee again, and a recompense be made thee.
13 But when thou makest a feast, call the poor, the maimed, the lame, the blind;
14 And thou shalt be blessed; for they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just.
Commentary:
14:7-11 This account is unique to Luke. Verse 11 sums up Jesus' point. As usual, He is able to invest a mundane scene with profound meaning. 14:8 Bidden means "invited." The highest room was the place of honor at a banquet. 14:10 Worship would be more modernly translated "esteem." Jesus is not encouraging human pride (cf. v. 11). Proverbs 25:6-7 offers a parallel. 14:12-14 This passage is found only in Luke. It is surely not a command to refuse hospitality to friends, family, and those who may be well off. Jesus fellowshipped in such circles Himself. Jesus rather issues the reminder that it is incumbent on His followers to do good both to the lovable and the unlovable. (See Matthew 5:46) If the unevangelized and needy are to be reached, God's people must maintain ties with them, and should want to do so for the gospel's sake. (See 1 Corinthians 5:9-11) Jesus was known as a Friend of sinners. 14:14 To do what is right in God's eyes at all times is virtuous, but even more so when one's charitable acts cannot possibly be attributed to desire for immediate personal advantage.
8 When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honorable man than thou be bidden of him;
9 And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.
10 But when thou art bidden, go and sit down in the lowest room; that when he that bad thee cometh, he may say Friend, go up higher; then shalt thou have worship in the presence of them that sit at meat with thee.
11 For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.
12 Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors; lest they also bid thee again, and a recompense be made thee.
13 But when thou makest a feast, call the poor, the maimed, the lame, the blind;
14 And thou shalt be blessed; for they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just.
Commentary:
14:7-11 This account is unique to Luke. Verse 11 sums up Jesus' point. As usual, He is able to invest a mundane scene with profound meaning. 14:8 Bidden means "invited." The highest room was the place of honor at a banquet. 14:10 Worship would be more modernly translated "esteem." Jesus is not encouraging human pride (cf. v. 11). Proverbs 25:6-7 offers a parallel. 14:12-14 This passage is found only in Luke. It is surely not a command to refuse hospitality to friends, family, and those who may be well off. Jesus fellowshipped in such circles Himself. Jesus rather issues the reminder that it is incumbent on His followers to do good both to the lovable and the unlovable. (See Matthew 5:46) If the unevangelized and needy are to be reached, God's people must maintain ties with them, and should want to do so for the gospel's sake. (See 1 Corinthians 5:9-11) Jesus was known as a Friend of sinners. 14:14 To do what is right in God's eyes at all times is virtuous, but even more so when one's charitable acts cannot possibly be attributed to desire for immediate personal advantage.
Saturday, June 13, 2009
Word For the Day Philippians 4:10-13; 19 (KJV)
10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.
11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.
12 I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.
13 I can do all things through Christ which strengtheneth me.
19 But my God shall supply all your need according to his riches in glory by Christ Jesus.
Commentary: Wherein ye were also careful, or "regarding your care for me, you really were concerned": Paul acknowledges that they were concerned about his needs all along, but they lacked opportunity to minister to him. Not that I speak in respect [because] of want: Paul's ability to be content despite the circumstances assures the readers that his joy of verse 10 is not solely over his "need" being met at their expense. He implies that he could have done without their financial aid. For justifies this implication. I have learned... to be content: The Greek here suggests that contentment is a lesson learned neither in a classroom nor overnight, but through many practical experiences in life. By listing some specific examples, verse 12 elaborates upon the very general and broad "in whatsoever state I am" of verse 11. Be abased means literally to discipline oneself, that is, to tighten the belt in lean times. To abound means to live in prosperity. Every where and in all things I am instructed (or, "in all circumstances I have learned the secret of how") to be full, that is, "well-fed." To abound means to have plenty. To suffer need means to go without. Paul has acquired the skill required for successfully living with little and with much, the latter probably being harder: "For one man who can stand prosperity, there are a hundred that will stand adversity" (Thomas Carlyle). The apostle's ability of knowing how to live skillfully on little or in prosperity does not mean that he is a spiritual superman. The reason he can live in such extremes is not owing to his own ability. Rather he can do all things through Christ who strengtheneth him, thus enabling him to adapt to his various, ever-changing circumstances. God orders Paul's various situations, and God gives him the strength to be content in them all, trying and perplexing though they may be. Because the Lord is aware of the sacrifice (v.18) the Philippians made in meeting Paul's needs, God will surely supply all their need. God will meet their "need" (1) according to his riches, that is, in proportion to His unlimited resources; (2) in glory, that is, He will meet their need "gloriously" or "in a splendid manner"; and (3) By Christ Jesus.
11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.
12 I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.
13 I can do all things through Christ which strengtheneth me.
19 But my God shall supply all your need according to his riches in glory by Christ Jesus.
Commentary: Wherein ye were also careful, or "regarding your care for me, you really were concerned": Paul acknowledges that they were concerned about his needs all along, but they lacked opportunity to minister to him. Not that I speak in respect [because] of want: Paul's ability to be content despite the circumstances assures the readers that his joy of verse 10 is not solely over his "need" being met at their expense. He implies that he could have done without their financial aid. For justifies this implication. I have learned... to be content: The Greek here suggests that contentment is a lesson learned neither in a classroom nor overnight, but through many practical experiences in life. By listing some specific examples, verse 12 elaborates upon the very general and broad "in whatsoever state I am" of verse 11. Be abased means literally to discipline oneself, that is, to tighten the belt in lean times. To abound means to live in prosperity. Every where and in all things I am instructed (or, "in all circumstances I have learned the secret of how") to be full, that is, "well-fed." To abound means to have plenty. To suffer need means to go without. Paul has acquired the skill required for successfully living with little and with much, the latter probably being harder: "For one man who can stand prosperity, there are a hundred that will stand adversity" (Thomas Carlyle). The apostle's ability of knowing how to live skillfully on little or in prosperity does not mean that he is a spiritual superman. The reason he can live in such extremes is not owing to his own ability. Rather he can do all things through Christ who strengtheneth him, thus enabling him to adapt to his various, ever-changing circumstances. God orders Paul's various situations, and God gives him the strength to be content in them all, trying and perplexing though they may be. Because the Lord is aware of the sacrifice (v.18) the Philippians made in meeting Paul's needs, God will surely supply all their need. God will meet their "need" (1) according to his riches, that is, in proportion to His unlimited resources; (2) in glory, that is, He will meet their need "gloriously" or "in a splendid manner"; and (3) By Christ Jesus.
Friday, June 12, 2009
Word For The Day Psalm 138 (KJV)
I will praise thee with my whole heart: before the gods will I sing praise unto thee.
2 I will worship toward thy holy temple, and praise thy name for thy loving-kindness and for thy truth: for thou hast magnified thy word above all thy name.
3 In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.
4 All the kings of the earth shall praise thee, O Lord, when they hear the words of thy mouth.
5 Yea, they shall sing in the ways of the Lord: for great is the glory of the Lord.
6 Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.
7 Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me.
8 The Lord will perfect that which concerneth me: thy mercy O Lord, endureth for ever: forsake not the works of thine own hands.
Psalm 138: This psalm of thanksgiving begins with individual praise (vv.1-3), but looks forward to universal praise (vv.4-6). The praise offered to God does not change the contemporary troubles, but the psalmist does expect deliverance from them (vv.7, 8).
**We must praise God through out trials and tribulations. We are to possess a spirit of expectation. We are more than conquerors through Christ Jesus and therefore we are to praise God in our present situation and continue in praise for that which is yet to come.
We welcome you to post your praise reports.
2 I will worship toward thy holy temple, and praise thy name for thy loving-kindness and for thy truth: for thou hast magnified thy word above all thy name.
3 In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.
4 All the kings of the earth shall praise thee, O Lord, when they hear the words of thy mouth.
5 Yea, they shall sing in the ways of the Lord: for great is the glory of the Lord.
6 Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.
7 Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me.
8 The Lord will perfect that which concerneth me: thy mercy O Lord, endureth for ever: forsake not the works of thine own hands.
Psalm 138: This psalm of thanksgiving begins with individual praise (vv.1-3), but looks forward to universal praise (vv.4-6). The praise offered to God does not change the contemporary troubles, but the psalmist does expect deliverance from them (vv.7, 8).
**We must praise God through out trials and tribulations. We are to possess a spirit of expectation. We are more than conquerors through Christ Jesus and therefore we are to praise God in our present situation and continue in praise for that which is yet to come.
We welcome you to post your praise reports.
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