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.
Friday, July 31, 2009
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).
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