Daily Bible Commentary (8th-13th April)

Monday – 8th April
Topic: The King’s Instructions
Read: Matthew 19:1-5

The King's "retirement" from the crowds was about to come to an end. But the attacks of the enemy would grow more intense, culminating in His arrest and crucifixion. The religious leaders had already tried to ensnare Him with questions about' the Sabbath and signs, and they had failed. They tried again, this time with a most controversial issue- divorce.

This subject is both important and controversial today. The divorce rate continues to climb (at this writing, one divorce for every 1.8 mar­riages), and divorce has invaded even the homes of Christian leaders. Someone has commented that' couples "are married for better or for worse, but not for long," We need to examine again what Jesus taught about this subject. He explained four different laws relating to marriage and divorce.

The Original Creation Law (Matt 19:3-6)
Instead of going back to Deuteronomy, Jesus went back to Genesis. What God did when He established the first marriage teaches us positively what He had in mind for a man and a woman. If we build a marriage after God's ideal pattern, we will not have to worry about divorce laws.

The reasons for marriage. The only thing that was not "good" about Creation was the fact that the man was alone (Gen. 2:18). The woman was created to meet this need. Adam could not find fellowship with the animals. He needed a companion who was equal to him and with whom he could find fulfillment. God's answer to this need was Eve.

Marriage makes possible the continuation of the race. "Be fruitful, and multiply . . ." was God's mandate to the first married couple (Gen. 1:28). From the beginning it was God's command that sex be practiced in the commitment of marriage. Outside of marriage, sex becomes a de­structive force; but within the loving commitment of marriage, sex can be creative and constructive.

Marriage is one way to avoid sexual sins (1 Cor. 7:1-6). Of course, a man should not marry simply to legalize lust! If he is lustful outside of marriage, he will no doubt be lustful after he is married. He should not think that getting married will solve all of his personal problems with lust. But marriage is God's appointed way for a man and a woman to share the physical joys of sex.

Paul used marriage as an illustration of the intimate relationship between Christ and the church (Eph. 5:22-23). Just as Eve was taken from the side of Adam (Gen. 2:21), so the church was born from the suffering and death of Christ at the cross. Christ loves His church, nourishes it with His Word, cleanses it, and cares for it. Christ's relationship to His church is the example for all husbands to follow.


Tuesday – 9th April
Topic: The King’s Instructions
Read: Matthew 19:5-10

The characteristics of marriage. By going back to the original Edenic Law, Jesus reminded His listeners of the true characteristics of marriage. If we remember these characteristics, we will better know how to build a happy and enduring marriage.

It is a divinely appointed union. God established marriage, and there­fore only God can control its character and laws. No court of law can change what God has established.

It is a physical union. The man and woman become "one flesh." While it is important that a husband and wife be of one mind and heart, the basic union in marriage is physical. If a man and woman became "one spirit" in marriage, then death would not dissolve the marriage; for the spirit never dies. Even if a man and woman disagree, are "incompatible," and cannot get along, they are still married; for the union is a physical one.

It is a permanent union. God's original design was that one man and one woman spend one life together. God's original law knows nothing of "trial marriages." God's Law requires that the husband and wife enter into marriage without reservations,

It is a union between one man and one woman. God did not create two men and one woman, two women and one man, two men, or two women. "Group marriages," "gay marriages" and other eccentric variations are contrary to the will of God, no matter what some psychologists and jurists may say.

The Seventh Commandment (Matt 5:27-30)
While Jesus did not refer to the Seventh Commandment in this discus­sion, He did quote it in the Sermon on the Mount (Matt 5:27-32). Let's examine What He said.

Jesus and the New Testament writers affirm the authority of "Thou shalt not commit adultery" (Ex. 20:14). While the word fornication seems to cover many kinds of sexual sins (see Mark 7:21; Rom. 1:29; 1 Cor. 6:13), adultery involves only married people. When a married person has intercourse with someone other than his or her mate,that is adultery. God has declared that it is wrong and it is sin. There are numerous warnings in the New Testament against sexual sins, including adultery (Acts 15:20; 1 Cor. 6:15-18; Gal. 5:19ff; Eph. 4:17,5:3-12; Col. 3:5; I Thes. 4:3-7; Heb. 13:4).

This Commandment affirms the sanctity of sex. God created it, God protects it, and God punishes when His law is violated. Nine of the Ten Commandments are repeated in the New Testament for us to heed. (The Sabbath Commandment was given only to Israel and does not apply to the church today.) We must not think that because we are "under grace" we can flaunt God's Law and get away with it. "Fornicators and adulterers God will judge" (Heb. 13:4, NASB).

However, Jesus went much deeper in His discussion of adultery. He showed that this can be a sin of the heart as well as a sin of the body. It is not enough simply to control the body; we must also control the inner thoughts and desires. To look at a woman for the purpose of lusting after her is to commit adultery in the heart. This does not mean that we cannot admire a beautiful person, or picture; for it is possible to do that and not sin. It is when we look with the intention of satisfying lustful desires, that we commit adultery in the heart.


Wednesday – 10th April
Topic: The King’s Instructions
Read: Matthew 19:10-15

A sanctified sex life begins with the inner desires. Jesus singled out the eye and the hand, because seeing and feeling are usually the first steps toward sexual sin. Of course, He did not command us to perform physical surgery, since He was clearly dealing with the inner desires. He com­manded us to deal drastically with sin, to remove from our lives anything that would pamper our wrong desires. We must "hunger and thirst after righteousness."

Jesus did not alter the original Edenic Law of marriage, nor did He annul the Seventh Commandment. What He taught was based solidly on God's creation and God's moral law.

The Mosaic Law of Divorce (19:7-8)
Like many people' who "argue religion," these Pharisees Were not interested in discovering truth. They were interested only in defending themselves and what they believed. This was why they asked about the Jewish law of divorce recorded in Deuteronomy 24:1-4.

I suggest you read this important passage in the New American Stan­dard Bible to distinguish the tenses of the verbs. This translation makes it clear that Moses gave only one commandment: The divorced wife could not return to her first husband if she was put away by a second husband. Moses did not command divorce; he permitted it. He commanded that the husband give his ex-wife a legal bill of divorcement. But the wife could not return to her first husband after being remarried and divorced.

What a wise law this was. To begin with, the husband would think twice before hastily putting away his wife, since he could not get her back again, Futhermore, it would have taken time to find a scribe (not every­one could write legal documents), and during that time the two estranged people might have been reconciled. The Pharisees were interpreting Moses' Law as though it were a commandment. Jesus made it clear that Moses was only giving permission for divorce.

But what did Moses mean by some uncleanness in her? The Hebrew means "some matter of nakedness," but this need not refer to sexual sin. That phrase is the equivalent of "some shameful thing" (see Gen. 2:25; 3:7, 10). It is the interpretation of this phrase that divided the two schools of Rabbi Hillel and Rabbi Shammai, famous first-century Jewish schol­ars. Hillel took a very lax view and said that the husband could divorce his wife for almost any reason, while Shammai took the stricter view and said Moses was speaking only about sexual sin.

No matter which side Jesus took, He would surely offend somebody.

Thursday – 11th April
Topic: The King’s Instructions
Read: Matthew 19:1-8

There were several laws of marriage given to the Jews, and we must examine them in order to get some perspective. For example, if a man · married a woman and discovered that she was not a virgin, he could expose her sin and have her stoned (Deut. 22:13-21 ). Of Course, he had to have proof; and if he did not, he was fined and had to live with the woman all of his life. This law was as much a protection to the woman as to the man.

If a man suspected his wife of unfaithfulness, he followed the proce­dure outlined in Numbers 5:11ff. We cannot follow that procedure today (which certainly included elements of divine judgment since there is no priesthood or tabernacle.

Remember that the Law of Moses demanded the death penalty for those who committed adultery (Deut. 22:22; Lev. 20:10). Our Lord's enemies appealed to this law when they tried to trap Him (John 8:1). While we have no record in the Old Testament that anyone was stoned for committing adultery, this was the divine law. The experience of Joseph (Matt.1:18-25) indicates that the Jews used divorce rather than stoning in dealing with an adulterous wife.

Why did God command that the adulterer or adulteress be stoned to death? Certainly as an example to warn the people, for adultery under­mines the very fabric of society and the home. There must be commit­ment in marriage, and faithfulness to each other and to God, if there is to be stability in society and in the church. GOD had to preserve Israel because the promised Saviour would come through that nation. God opposed divorce in Israel because it weakened the nation and threatened the birth of the Messiah (see Mal. 2:10-16).

But there was another reason for capital punishment: This left the other party free to marry again. Death breaks the marriage bond, since marriage is a physical union (Rom. 7:1-3). It was important that families he continued in Israel that they might protect their inheritance (Num. 36).

We must note one final fact before leaving this section: The divorce that Moses permitted in Deuteronomy 24 actually severed the original marriage relationship. God permitted the woman to marry again, and her second marriage was not considered adulterous. The second man she married was called a "husband" and not an adulterer. This explains how the woman of Samaria could have had five husbands, and yet be living with a man not her husband (John 4:16-18). Apparently all five of those marriages had been legal and scriptural.

This means that scriptural divorce does sever the marriage relation­ship. Man cannot break this relationship by his laws, but God can break it. The same God who gives the laws that join people together can also give laws to put them asunder. God can do it, but man cannot.

Finally, Jesus made it clear that this Mosaic Law of divorce was a concession on God's part. God's original law of marriage left no room for divorce, but that law was laid down before man had sinned. Rather than have two people living together in constant conflict, with one or both of them seeking fulfillment elsewhere and thus commit sin; God permitted divorce. This divorce included the right remarriage. The Pharisees did not ask about remarriage, for this was no problem. They accepted the fact that the parties would seek other mates, and this was allowed by Moses.

Friday– 12th April
Topic: The King’s Instructions
Read: Matthew 19:9-12

Our Lord's Law of Marriage (Matt. 19:9-12; 5:31-32)
When Jesus said "And I say unto you," He was claiming to be God; for only God can establish or alter the laws of marriage. He declared that marriage was a permanent union that could only he broken by sexual sin. The word fornication in the New Testament covers many kinds of sexual sins. The definition of fornication as' 'sexual sin between two unmarried persons" would not apply here, for Jesus was talking about married .persons. Are we to believe that the 23,000 men who committed fornica­tion under the enticement of Baalam (Num. 25) were all unmarried men? Was the admonition of Acts 15:20, 29 sent only to single church members?

Marriage is a permanent physical union that can be broken only by a physical cause: death or sexual sin. ( I would take it that homosexuality and bestiality would qualify.) Man cannot break the union, but God can. Under the Old Testament Law, the sinner was stoned to death. But the church today does not bear the sword (Rom. 13:1-4). Were adultery and fornication more serious under the Law than the same sins are today? Of course not! If anything, such sins are even worse today in the light of the full revelation of God's grace and holiness that we now have in Jesus Christ.

The conclusion seems to be that divorce in the New Testament is the equivalent of death in the Old Testament: It permitted the innocent party freedom to remarry.

Notice that our Lord's new law of marriage and divorce was based on the three previous laws. From the Edenic Law a) took the principle that marriage was a physical union that could only be broken b); a physical cause, and that only God could permit the breaking of the union. From the Seventh Commandment He took the principle that sexual sin did indeed break the marriage union. From the Mosaic Law of Divorce He took the principle that God could ordain divorce and effectively break the mar­riage union, and that the freed party could remarry and not be guilty of adultery.

Our Lord's teaching is that there is only one scriptural basis for divorce, and that is sexual sin (fornication). If two people are divorced on any other basis, and marry other mates, they are committing adultery.

Saturday – 13th April
Topic: The King’s Instructions
Read: Matthew 19:12-15
Jesus did not teach that the offended mate had to get a divorce. Certainly they can be forgiveness, patient healing, and a restoration of the broken relationship. This would be the Christian approach to the problem. But, sad to say, because of the hardness of our hearts, it is sometimes impossible to heal the wounds and save the marriage. Divorce is the final option, not the first option.

Happy marriages are not accidents. They are the result of commitment, love, mutual understanding, sacrifice, and hard work. If a husband and wife are fulfilling their marriage vows, they will enjoy a growing re­lationship that will satisfy them and keep them tree to each other. Except for the possibility of sudden temptation, no husband or wife would think of a relationship with another person, so long as their relationship at home is growing and satisfying. And the pure love of a husband or wife is a great protection against even sudden temptation.

The disciples' response to Christ's teaching showed that they disagreed with Him. "If there is no way to get out of a bad marriage, then you are better off staying single!" was their argument. Jesus did not want them to consider divorce as an "out" because then they would not have a serious attitude toward marriage.

In verse 12, Jesus made it clear that each man (and woman) must consider God's will concerning marriage. Some people should not get married because of physical or emotional problems from birth. Others should not get married because of their responsibilities in society; they have been "made eunuchs by man." An only child who must care for aged parents might be an example of this category. Some, like the Apostle Paul, Stay single that they might better serve the Lord (1 Cor. 7:7).

It is fitting that our Lord's teaching about marriage should be followed by His blessing of the children for children are the happy heritage of those who are married. Jesus did not look upon the children as a curse or a burden. "Two shall become one flesh" is fulfilled in the birth of chil­dren, and the love of the parents is deepened and matured as it is shared with others in the home.

The parents brought the children to Jesus that He might bless them. There is no thought here of baptism or even of salvation. Children who have not reached the age of accountability (Isa. 7:16) are surely covered by the death of Christ (Rom. 5:17-21). Children are born sinners (Ps. 51:5); but if they die before they are accountable, they are regenerated and taken to heaven (2 Sam. 12:23; Ps. 23:6).

The children were certainly privileged to have Jesus take them in His arm and pray for them. Our practice of baby dedication today seeks to follow this example. How happy those children are whose parents are married in the will of God, and who are seeking to obey God, and who bring them to Jesus for His blessing.

Good Friday Sermon

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Sermon Recap 31st March

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Resurrection Sunday by Ps. John Kirby
Jesus has risen from the dead and He is coming again.

Gen 3:15- Is fulfilled in the coming of the Son of God, Jesus.
The Grace of God is that sustains, keeps and still speaks to us today through Jesus’ act on the cross and resurrection.

John 11
 Lazarus was sick and later died.
 Jesus was called but He delayed and arrived four days later.
 V24- Martha said to Him, “I know that he will rise again in the resurrection at the last day.”

Matthew 27:51-52
51. Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, 52. and the graves were opened; and many bodies of the saints who had fallen asleep were raised

John 11:25 - Jesus said to her, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live.
-Don’t be involved in talking & worshipping the dead.
- take the stone away Jesus said. He called Lazarus to come out alive.
- Jesus was there to resurrect Lazarus, He is here to resurrect us today; so don’t feed the stone (hindrances), just repent and let Jesus come in.
We need to roll away our stone that hinders and troubles us from coming to Jesus. We need to move from hopelessness and bring about the dreams that God has purposed for us.

2 Cor 6:16 - And what agreement has the temple of God with idols? For you are the temple of the living God…
John 20:1 Now on the first day of the week Mary Magdalene went to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb.
Jesus’ tomb is open, so that we may go in and have an encounter and relationship with Him.
May the same Spirit/ power that resurrected Jesus Christ be with us and lead us to be fruitful, bringing glory to God and blessings to one another every day.

Daily Bible Commentary (1-5 April)

Monday – 1st April
Topic: The King’s Rebuke
Read: Matthew 18:1-4
A. The heart of a child and care for God’s little ones.
1. (Matthew 18:1) The disciples ask a question.
a. Who then is greatest: The disciples were often concerned about the question of greatness. They seem to ask this question thinking that Jesus has already chosen one of them as greatest, or as if they want Jesus to decide among them right then. We can imagine the disciples arguing among themselves about which one was the greatest (as they did in Luke 22:46 and other places), and then saying, “Let’s let Jesus settle this!”
2. (Matthew 18:2-4) Jesus sets a child as an example of humility.
a. Jesus called a little child to Him: We think that Jesus should have answered the question, “who is the greatest?” by saying, “Hey dummies - I’m the greatest.” Instead, Jesus draws their attention to His nature by having them look at a child as an example.
b. Unless you are converted and become as little children, you will by no means enter the kingdom of heaven: How the disciples’ faces must have fallen when Jesus said this! They knew that in that day, children were regarded more as property than individuals. It was understood that they were to be seen and not heard. Jesus said we have to take this kind of humble place to enter the kingdom, much less be the greatest in the kingdom.
i. Children are not threatening; we aren’t afraid of meeting a five-year old in a dark alley. When we have a tough, intimidating presence, we aren’t like Jesus.
ii. Children are not good at deceiving; they are pretty miserable failures at fooling their parents. When we are good at hiding ourselves and deceiving others, we aren’t like Jesus.
iii. Jesus knew that we must be converted to be like little children. It isn’t in our nature to take the low place and to humble ourselves.
c. Whoever humbles himself as this little child is the greatest in the kingdom: Jesus then addressed the issue of greatness. When we most fulfill the humble place a child had in that culture, we are then on our way to greatness.
i. We know that one Man was actually the greatest in the kingdom: Jesus Christ. This means that Jesus Himself was humble like a little child. He wasn’t concerned about his own status. He didn’t have to be the center of attention. He could not deceive, and He didn’t have an intimidating presence.


Tuesday– 2nd April
Topic: The King’s Rebuke
Read: Matthew 18:5-9
3. (Matthew 18:5-6) Woe to the one who causes one of these to stumble!
a. Whoever receives one little child like this in My name receives Me: Since the nature of Jesus is like one of these little children, how we treat children shows how we regard the nature of Jesus.
b. Whoever causes one of these little ones who believe in Me to sin: Jesus takes it seriously when one of His little ones is led into sin. Little ones does not only mean children, but those who humble themselves like children as Jesus described.
i. It is a wicked thing to sin, and it is a far greater evil to lead others into sin. But leading one of Jesus’ little ones into sin is far worse, because you then initiate someone into an instance or a pattern of sin that corrupts whatever innocence they had.
c. It would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea: A severe punishment is described here. It would be better for the offending one to receive this punishment of the millstone.
4. (Matthew 18:7) Offenses are inevitable, but we are to have no part in offending.
a. Woe to the world because of offenses! The first woe is a cry of pity for a world in danger of offenses. The second woe is a warning to the one who brings or introduces evil to others.
b. Woe to that man by whom the offense comes: We live in a fallen world, and it is inevitable that sin and hurt and offenses come. Yet the person who brings the offense is guilty before God, and has no excuse.
i. We can imagine Joseph’s brothers saying, “Look at how wonderfully God used it when we sold our brother Joseph into slavery. God used it to send him ahead of us into Egypt and save the whole family. Because God used it for good, it must not have been sin for us.” Jesus would answer, “Not at all. Offenses must come, that is for certain. And God will use the offenses of others in our life. But you are still responsible as the one by whom the offense comes.”
ii. This teaches us that we can let go of the anger and the bitterness for what people have done against us. God promised to deal with those by whom the offense comes.
iii. This teaches us that in Jesus Christ, no other person can wreck our life. If they bring offense in our life, God will deal with them, but not forsake us - not in time or eternity.
5. (Matthew 18:8-9) In light of the judgment awaiting those who cause others to sin, It is worth it to sacrifice in the battle against sin.
a. If your hand or foot causes you to sin, cut it off and cast it from you: Some people only keep from sin if it is easy or convenient to do it. Jesus warns us that we must be willing to sacrifice in fighting against sin, that nothing is worse than facing the wrath of a righteous God. It really is better to sacrifice in the battle against sin now than to face the punishment of eternity later.
b. If your eye causes you to sin, pluck it out and cast it from you: There are significant problems in taking these words as literal instruction instead of conveying an attitude. The problem is not only from the obvious physical harm that one might bring upon themselves, but more so in the problem that bodily mutilation does not go far enough in controlling sin. We need to be transformed from the inside out.
i. If I cut off my right hand, I can still sin with my left. If my left eye is gouged out, my right eye can still sin - and if all such members are gone, I can still sin in my heart and mind. God calls us to a far more radical transformation than any sort of bodily mutilation can address.



Wednesday – 3rd April
Topic: The King’s Rebuke
Read: Matthew 18:10-18
6. (Matthew 18:10) Another reference to our responsibility to guard God’s little ones.
a. Do not despise one of these little ones: Because God’s mind and eye is always on His little ones, we do well to treat them with love and respect. God protects the humble.
b. Their angels: This is often taken as a reference to “guardian angels.” We certainly do have angels watching over us and ministering to us (Hebrews 1:14), but there is no need to limit it to only one specific “guardian angel.”
7. (Matthew 18:11-14) Disciples must share Jesus’ heart and care for individuals.
a. Does he not leave the ninety-nine and go to the mountains to seek the one that is straying? This story demonstrates the value God places on individuals. Jesus exhorts us to reflect the same care.
b. Even so it is not the will of your Father who is in heaven that one of these little ones should perish: Some take this as an assurance that before the age of accountability, children are saved. But this is absolutely certain only of the children of believers (1 Corinthians 7:14). For the rest, we must trust in God’s mercy and the knowledge that the judge of all the earth will do right (Genesis 18:25).
B. Relating to one another in the Kingdom Community.
1. (Matthew 18:15) If you are sinned against, go and confront the guilty party directly.
a. Go and tell him his fault between you and him alone: It is essential that we go to the offending brother first - not griping and gossiping to others, especially under the guise of “sharing a prayer request” or “seeking counsel.” Instead, speak to the party directly.
i. It would be wrong for anyone to take Jesus’ word here as a command to confront your brother with every sin they commit against you. The Bible says we should
b. If he hears you, you have gained your brother: You have gained him in two ways. First, the problem has been cleared up. Perhaps you realized that he was right in some ways and he realized you were right in some ways, but the problem is resolved. Second, you have gained him because you have not wronged your brother by going to others with gossip and half the side of a dispute.
2. (Matthew 18:16-18) If one among the church is adamantly unrepentant, they are to be removed from fellowship.
a. If he will not hear, take with you one or two more: The circle of people in the situation only becomes wider as the offending party refuses to listen. If the stubborn, unrepentant attitude remains they are to be refused fellowship (let him be to you like a heathen).
i. This sense of being refused full standing and participation in the body of Christ is what Paul meant when he said to deliver such a one to Satan (1 Corinthians 5:1-8). There is a sense in which the unrepentant one is chastened by their being placed outside of the “protection” of fellowship.
b. Like a heathen and a tax collector: Even so, the unrepentant one must be treated just as we should treat a heathen and a tax collector - with great love, with the goal of bringing about a full repentance and reconciliation.
c. Whatever you bind on earth will be bound in heaven: If this process is done humbly and according to the Word, this is quite binding in the eyes of God, even if the unrepentant ones just go to another church.



Thursday– 4th April
Topic: The King’s Rebuke
Read: Matthew 18:19-34
3. (Matthew 18:19-20) The power and blessing in fellowship that is denied the unrepentant.
a. If two of you agree on earth: There is real power in agreement in prayer and in the presence of Jesus. This is exactly what the unrepentant ones miss out on.
i. In the ancient Greek, agree is literally “to symphonize.” Jesus wants us to complement each other like a great orchestra.
b. It will be done for them by My Father in heaven: We must take advantage of the power of agreement, which works on the principle related in Deuteronomy 32:30, where one sets a thousand enemies to flight, but two set ten thousand enemies to flight. There is real power the prayer of agreement.
c. Where two or three are gathered together in My name: Gathering in the name of Jesus means gathering according to His character and will, and gathering in a manner Jesus would endorse. This is when Jesus is really present (I am there in the midst of them).
4. (Matthew 18:21-22) Peter’s question about forgiveness and Jesus’ answer.
a. Up to seven times? Peter, in light of what Jesus said about agreement and unity, tries to sound extremely loving by suggesting forgiving a repentant brother up to seven times when three times was the accepted limit taught by the Jewish rabbis of that time.
b. Up to seventy times seven: Jesus answers unexpectedly, saying we are to forgive the repentant an unlimited number of times. Surely, Jesus didn’t mean to have us count to 490.
5. (Matthew 18:23-34) The parable of the unforgiving servant.
a. Who owed him ten thousand talents: Though commentators list the modern value of 10,000 talents as anywhere between $12 million and $1 billion, the figure clearly represents an unpayable debt.
b. His master commanded that he be sold: The master would sell the man who could not pay, his family, and all he had. But this would do virtually nothing to pay off the debt, because slaves at their top price were sold at a talent apiece.
c. The master of that servant was moved with compassion, released him, and forgave him the debt: The master shows mercy prompted by compassion, forgiving a debt that obviously could never be repaid, no matter what promises the servant made.
d. One of his fellow servants who owed him a hundred denarii: The forgiven servant confronts another man about a debt of 100 denarii (which was equal to 100 day’s wages). This was not an insignificant amount, but it was almost nothing compared to the debt forgiven by his master.
e. Have patience with me, and I will pay you all: The man who owed 100 denarii uses the exact same plea that brought man forgiven the great debt mercy. But it gains nothing, because the forgiven servant puts the man into a debtor’s prison.
f. You wicked servant . . . delivered him to the torturers until he should pay all that was due to him: The master hears of this and is angry. He then gives the first servant what he deserved - justice instead of mercy.


Friday – 5th April
Topic: The King’s Rebuke
Read: Matthew 18:35
6. (Matthew 18:35) Jesus applies the story: genuine forgiveness, from the heart, is required of all who have been forgiven.
a. So My heavenly Father also will do to you: God has forgiven you such a great debt, that any debt owed to you is absolutely insignificant in comparison. No man can possibly offend me to the extent that my sins have offended God. This principle must be applied in the little things done to us, but also to the great things done unto us.
b. If each of you, from his heart, does not forgive his brother his trespasses: In context, Jesus is speaking only of forgiving the repentant. When a person is unrepentant or unaware of their sin against us, we can’t really forgive them, though we can (and must) make a promise of forgiveness to God (as Jesus did in Luke 23:34). We must keep our hearts open for reconciliation at the slightest true repentance and keeping ourselves free from bitterness.
c. However, we are under strict obligation to forgive the repentant, and without judging the validity of their repentance (Luke 17:4). When we do not, we pay a terrible price for our unforgiveness.
i. Much of the chastening that we as Christians undergo can be traced to our hard and oftentimes relentless attitude toward those who offend us. Who knows how much blessing and fruit is hindered because of unforgiveness?
ii. They may not deserve forgiveness, but for your sake, it is best to forgive. You are the one most hurt by your unforgiveness.
d. Can we lose our salvation from unforgiveness? Unforgiveness is not the “unforgivable sin”, but forgiveness is the mark of one truly forgiven. Habitually unforgiving heart shows a bitterness that may mean that such a person’s heart has never really been touched by the love of Jesus.
i. Our salvation may be sure, yet we may be “tortured” by our own unforgiveness towards others.

Sunday Sermon Recap (24th March 2013)

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The Olive Tree

By Pr. Abel Phillips

It’s important as the symbol of Israel- The seven branch-like of olive on either side and a Menorah in the middle, and that’s from Zechariah 4:6 The vision that the prophet had. ‘Not by might, not by power but by My Spirit says the Lord of the host of heaven.

The Olive shoots (Notzrim in Hebrew) brings the double meaning;

1) The Shoots represent us (the Gentiles) and we are call to be watchmen - Matt 26:41- To watch and pray that we don’t give in to temptation.

2) Notzrim (shoots) comes from the same root word ‘Nazareth’- Jesus is the shoot from Nazareth – A Jewish Messiah who died from us on the cross. John 19:19 – Jesus of Nazareth, the King of the Jews was the title put on the Cross. Salvation for the shoots (Salvation for Gentiles first), that was grafted to the Olive tree of Israel, then back to the Jews.

Roman 11:17-18 - And if some of the branches (Jews) were broken off, and you ( believers), being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree, ¹⁸ do not boast against the branches (Israel). But if you do boast, remember that you do not support the root, but the root supports you.

It is time that we, the Church, put aside our arrogance and, in humility, understand what it means to be that wild olive branch graciously grafted in by God to receive from Israel those everlasting covenants, promises and hopes that we have been "made near" (Eph. 2:11-13) -- lest we be broken off for our arrogance and boasting.

Let us honor our roots and show love and mercy to God's natural branches! 

As Believers, we are all called to support The Nation of Israel. 

In Genesis 12:3, the Lord promises to "bless those who bless you (Israel), and whoever curses you I will curse" (NIV). 

Psalm 122 instructs us to pray for the peace of Jerusalem,“ ( Salvation of the Jews)

At this crucial time in history, Israel needs believers who are willing to stand with her for unfailing strength, Godly wisdom and strong leaders who will uphold the purposes and plans of God. 

Sunday Sermon (17th March 2013)

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Daily Bible Commentary (25th March-30th March)

Monday – 25^th March

Topic: The King’s Glory

Read: Matthew Chapter 17

The chapter begins with a glorious scene on a mountaintop, and ends with Peter catching a fish in order to pay his taxes. What a contrast! Yet, Jesus Christ the King is the theme of the entire chapter. The three events in this chapter give us three pictures of the King.

The King in His Glory (17:1-13)

Matthew and Mark state that the transfiguration took place "six days later," while Luke says "some eight days after" (Luke 9:28). There is no contradiction; Luke's statement is the Jewish equivalent of "about a week later." During that week, the disciples must have pondered and discussed what Jesus meant by His death and resurrection. No doubt they were also wondering what would happen to the Old Testament promises about the kingdom. If Jesus were going to build a church, what would happen to the promised kingdom?

The text does not name the place where this miracle took place. It was probably on Mount Hermon, which is close to Caesarea Philippi.

The Transfiguration revealed four aspects of the glory of Jesus Christ the King.

The glory of His person. As far as the record is concerned, this is the only time Jesus revealed His glory in this way while He was on the earth. The word translated transfigured gives us our English word "metamorphosis.”  A metamorphosis is a change on the outside that comes from the inside. When a caterpillar builds a cocoon and later emerges as a butter­fly, it is due to the process of metamorphosis. Our Lord's glory was not reflected but radiated from within. There was a change on the outside that came from within as He allowed His essential glory to shine forth (Heb. 1:3).

Certainly this event would strengthen the faith of the disciples, particu­larly Peter who had so recently confessed Jesus to be the Son of God. Had Peter made his confession after the Transfiguration, it would not have been so meaningful. Peter believed, confessed his faith, and then re­ceived assurance. (See John 11:40; Heb. 11:6).

Many years later, John recalled this event as the Spirit guided him to write:" ... and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth" (John 1:14). In his Gospel, John emphasized the deity of Christ and the glory of His person (John 20:31; 2:11; 7:39; 11:4; 12:23; 13:31-32).

Tuesday – 26^th March

Topic: The King’s Glory

Read: Matthew Chapter 17: 1-13

Jesus Christ laid aside His glory when He came to earth (John 17:5). Because of His finished work on the cross, He has received back His glory and now shares it with us (John 17:22-24). However, we do not have to wait for heaven to share in this "transfiguration glory." When we surrender ourselves to God, He will "transfigure" our minds (Rom. 12:1-2). As we yield to the Spirit of God, He changes (transfigures) us "from glory to glory" (2 Cor. 3:18). As we look into the Word of God, we see the Son of God and arc transfigured by the Spirit of God into the glory of God.

The glory of His kingdom. A' the close of His sermon about cross­bearing, Jesus promised that some of the disciples would see "the Son of man coming in His kingdom" (Matt. 16:28). He selected Peter, James, and John as witnesses to this event. These three friends and business partners (Luke 5:10) had been with Jesus in the home of Jairus (Luke 8:51), and they would go with Him into the Garden of Gethsemane before His crucifixion (see Matt. 26:37).

Dr. G. Campbell Morgan has pointed out that these three occasions all had to do with death. Jews was teaching these three men that He was victor over death (He raised Jairus' daughter) and surrendered to death (in the Garden). The Transfiguration taught them that He was glorified in death.

The presence of Moses and Elijah was significant. Moses represented the Law and Elijah the prophets. All of the Law and prophets point to Christ and are fulfilled in Christ (Heb. 1:1; Luke 24:27). Not one word of the Old Testament Scriptures will be unfulfilled. The promised kingdom would be established (Luke 1:32-33, 68-77). Just as the three disciples saw Jesus glorified on earth, so God's people would see Him in His glorious kingdom on earth (Rev. 19:11-20:6).

Peter caught this message and never forgot it. .. . . . we were eyewitnesses of His majesty . . . And so we have the prophetic word made more sure . . . " (see 2 Peter 1:12ff). The experience Peter had on the mount only fortified his faith in the Old Testament prophecies. The important thing is not seeing wonderful sights, but hearing God's Word. "This is My beloved Son, in whom 1 am well pleased; hear ye Him" (Matt. 17:5).

All who are born again belong to the kingdom of God (John 3:3-5). This is a spiritual kingdom that is separate from the material things of this world (Rom. 14:17). But one day, when Jesus returns to this earth, there will be a glorious kingdom for 1,000 years (Rev. 20:1-7) with Jesus Christ reigning as King. Those who have trusted Him shall reign on the earth with Him (Rev. 5:10).

Wednesday – 27^th March

Topic: The King’s Glory

Read: Matthew Chapter 17: 1-13

The glory of His cross. The disciples had to learn that suffering and glory go together. Peter had opposed His going to Jerusalem to die, so Jesus had to reach him that, apart from His suffering and death, there could be no glory. Peter certainly learned the lesson, for in his first epistle' he repeatedly emphasized "suffering and glory" (1 Peter 1:6-8, 11; 4:12-5:11),

Moses and Elijah talked with Jesus about His "exodus" that He would accomplish at Jerusalem (Luke 9:31). His suffering and death would not be an accident, but an accomplishment. Peter used the word exodus in describing his own impending death (2 Peter 11:5). For the believer, death is not a one-way street into oblivion. It is an exodus-a release ­from the bondage of this life into the glorious liberty of the life in heaven.

Because Jesus died and paid the price, we have been redeemed ­purchased and set free. The two Emmaus disciples had hoped that Jesus would set the nation free from Roman bondage (Luke 24:21). What He died to accomplish was not political freedom, but spiritual freedom:  freedom from the world system (Gal. 1:4); freedom from a vain and empty life (1 Peter 1:18); and freedom from Iniquity (Titus 2:14). Our redemption in Christ is final and permanent.

The glory of His submission. Peter could not understand why the Son of God would submit to evil men and willingly suffer. The Transfiguration was God's way of teaching Peter that Jesus is glorified when we deny ourselves, take up our cross, and follow Him. The world's philosophy is "Save yourself!" but the Christian's philosophy is "Yield yourself to God!" As He stood there in glory, Jesus proved to the three disciples that surrender always leads to glory. First the suffering, then the glory; first the cross, then the crown.

Each of the three disciples would have a need for this important truth. James would be the first of the disciples to die (Acts 12:1-2). John would be the last of the disciples to die, but he would go through severe persecution on the Isle of Patmos (Rev. 1:9). Peter would experience many occasions of suffering and would, in the end, give his life for Christ (John 21:15-19; 2 Peter 1:12).

Peter opposed the cross when Jesus first mentioned His death (Matt. 16:22ff). In the garden, he used his sword to defend Jesus (John 18:10). In fact, even on the Mount of Transfiguration Peter tried to tell Jesus what to do. He wanted to build three booths for Jesus, Moses, and Elijah-so that all of them could remain there and enjoy the glory! But the Father interrupted Peter and gave other directions: "Hear Him!" The Father will not permit His beloved Son to he put on the same level as Moses and Elijah. "Jesus only" (v. 8) is God's pattern.

Thursday – 28^th March

Topic: The King’s Glory

Read: Matthew Chapter 17: 14- 21

As Jesus and His three disciples came down from the mountaintop, He cautioned them not to reveal what they had seen, not even to the other nine disciples. But the three men were still perplexed. They had been taught that Elijah would come first to prepare for the establishing of the kingdom. Was the presence of Elijah on the mountain the fulfillment of this prophecy? (Mal. 4:5-6).

Jesus gave a two-fold answer to their question. Yes, Elijah would come as Malachi 4:5-6 promised.

But spiritually speaking, Elijah already came in the person of John the Baptist (see Luke l: 17; Matt. 11: 10-15). The nation permitted John to be killed, and would ask for Jesus to be slain. Yet God's program would be fulfilled in spite of the deeds of sinful leaders.

When will Elijah come to restore all things? Some people believe that Elijah will be one of the' 'two witnesses" whose ministry is described in Revelation 11. Others believe that the prophecy was fulfilled in the ministry of John the Baptist so that there will be no future coming of Elijah.

The King in His Power (17: 14-21 )

We move from the mountain of glory to the valley of need. The sudden appearance of Jesus and the three disciples startled the multitudes (Mark 9:15). The distraught father had brought his demonized son to the nine disciples, begging them to deliver him; but they could not. The scribes had noticed their failure and were using it as a reason for argument. And while the disciples were defending themselves, and the scribes were accusing them, the demon was all but killing the helpless boy.

When we compare the Gospel accounts of this dramatic scene, we discover that this only son was indeed in great trouble and danger. Matthew recorded that the boy was an epileptic (lunatic); very ill, and suicidal, falling into the fire and the water. Mark described him as a mute, who often fell to the ground foaming at the mouth and grinding his teeth. After this display, the boy would go into a kind of rigor mortis: Dr. Luke said that the boy was an only son and that he would scream as he went into these convulsions. While some of these symptoms can have natural causes, this boy was at the mercy of a demon. The disciples had been helpless to do anything. No wonder the father rushed to Jesus' feet.

Our Lord's first response was one of sorrow, As He beheld the embarrassed disciples, the arguing scribes, and the needy father and son, He groaned inwardly and said, "How long shall I be with you, and put up with you?" (Luke 9:41, NASB ) Their unbelief and spiritual perversity were a burden to Him. What must our Lord feel as He looks at powerless believers today?

Jesus delivered the boy and commanded the spirit never to return to him (Mark 9:25). The demon tried "one last throw" (as Spurgeon put it) so that the crowd thought (he boy was dead (v. 26). But Jesus raised the lad up and gave him to his father, while the crowds marvelled and gave glory to God (Luke 9:43).

The nine disciples should have been able to cast out the demon. Jesus had given them this power and authority (Matt. 10:1, 8). But somehow, they had lost their power! When they asked Jesus the cause of their shameful failure, He told them: their lack of' faith (Matt. 17:20), their lack of prayer (Mark 9:29), and their lack of discipline (Matt. 17:21, although this verse is not found in many manuscripts).

The nine were perhaps jealous because they had not been called to go to the mountaintop with Jesus. During the Lord's absence, they began to grow self-indulgent. They neglected prayer; their faith weakened. Then, when the crisis came, they were unprepared, Like Samson, they went out to battle without realizing that their power was gone (Jud. 16:20). From their example, we see the importance of staying spiritually healthy.

"Faith as a grain of mustard seed" suggests not only size (God will honor even a little faith), but also life and growth. Faith like a mustard seed is living faith that is nurtured and caused to grow. Faith must be cultivated so that it grows and does even greater exploits for God (1 Thes. 3:10; 2 Thes. 1:3). Had the nine disciples been praying, disciplining themselves, and meditating on the Word, they would have been able to cast out the demon and rescue the boy.

This entire scene illustrates what Jesus will do when He leaves the glory of heaven to come to this earth. He will defeat Satan and bind him for 1,000 years (Rev. 20:1-6).

Friday – 25^th March

Topic: The King’s Glory

Read: Matthew 17:22-27

The King in His Humility (17:22-27)

For a second time, Jesus mentioned His death and resurrection. The disciples were deeply grieved and were afraid to ask Him about it. In fact, His disciples did not believe the reports of His resurrection because they had forgotten His promises (Mark 16:14). But the enemy remembered what He said (John 2:19) and acted accordingly (Matt. 27:62-66).

What a paradox: a King too poverty-stricken to pay the annual temple tax of only a half-shekel! The unique characteristics of this miracle are worth noting.

It is recorded only by Matthew. Matthew, a former tax collector, wrote the Gospel of the King, and this miracle affirms our Lord's kingship. The kings of the earth do not take tribute from their own sons. Jesus affirmed Himself to be free from this tribute because He was the Son of the King, the Son of God. Yet, as the Son of God, He was too poor to pay even a half-shekel; and His disciples were as poor as He was. He exercised His kingship over nature to "provide what was needed.

God gave Adam and Eve dominion over nature, and this included the fish in the sea (Gen. 1:26; Ps. 8:6-8). Man lost this dominion because of sin, so Peter was not able to command the fish and find the money. Jesus Christ exercised dominion over not only the fish, but also over the animals (Matt. 21:1-7) and the birds (Matt. 26:34, 74-75). What Adam lost because of his disobedience, Jesus Christ regained through His obedience (Heb. 2:6).

While today believers do not have complete dominion over nature, one day we shall reign with Christ and exercise dominion with Him. Mean­while, God cares for His own and makes sure that all of nature is working for those who trust and obey.

Saturday – 30^th March

Topic: The King’s Glory

Read: Matthew Chapter 17: 22-27

It is the only miracle He performed to meet His own needs. Satan had tempted Christ to use His divine powers for Himself (Matt. 4:3-4) but He had refused. However, in this case, He did not use His power selfishly, for others were involved in this miracle. "Lest we cause them to stum­ble," was our Lord's explanation for the miracle. He did not want the people to be offended because He, being a Jew, did not support the temple ministry. While Jesus did not hesitate to break the man-made traditions of the Pharisees, He was careful to obey the Law of God.

As Christians, we must never use our freedom in Christ to hurt or destroy others. Technically, Jesus did not have to pay the tax; but for practical reasons, He paid it. He also included Peter so that their testi­mony would not be hurt.

It is the only miracle using money. Since Matthew had been a tax collector, we would expect him to be interested in this miracle. This tax had its origin in the days of Moses (Ex. 30:11 ff). The original tax money was used to make the silver sockets on which the tabernacle poles were erected (Ex. 38:25-27). Subsequent taxes were used, to support the ministry of the tabernacle and then the temple, The money was to be a reminder to the Jews that they had been redeemed from Egyptian slavery, We have been redeemed by the precious blood of Christ (l Peter 1:18-19).

It is the only miracle using one fish. Jesus had multiplied the fish for Peter (Luke 5: I-I I), and He would repeat that miracle (John 21; 1ff), But in this case, He used only one fish. When we consider the complexity of this miracle, it amazes us. First, someone had to lose a coin in the water. Then, a fish had to take that coin in its mouth and retain it. That same fish then had to bite on Peter's hook-with an impediment in its mouth-and be caught. You cannot explain all of this in a natural way. It is too complex for an accident, and 100 difficult for human management.

It was performed for Peter. How the other disciples paid their taxes, we are not told. This was one of many miracles that Jesus performed for Peter. He healed Peter's mother-in-law (Mark 1:29-34), helped Peter to catch fish (Luke 5:1-11), enabled him to walk on the water (Matt. 14:22-33), healed Malchus’  ear (26:47-56), and delivered Peter from prison (Acts 12: 1 ff). No wonder Peter wrote, "Casting all your care upon Him, for He cares for you" ( l Peter 5:7).

Jesus knew Peter's need and was able to meet that need. Peter thought he had the problem solved when he entered the house. But before he could tell Jesus what to do, Jesus told him what to do! God the Father had interrupted Peter on the mountain (17:5), and now God the Son inter­rupted him in the house. If only we would let Jesus give the directions we would see Him meet our needs for His glory.

It is the only miracle which does not have the results recorded. We would expect another verse that would read: "And Peter' went to the sea cast in a hook, and drew up a fish; and when he had opened its mouth, he found there and used it to pay tile temple tax for himself and for Jesus." But verse 28 is not there. Then, how do we know that the miracle took place? Because Jesus said it would! "There hath not failed one word of all His good promise" 1 Kings 8:56).

We must commend Peter for his faith. The people at the seashore were accustomed to seeing Peter with a net in his hand, not a hook and line. But Peter had faith in God's Word, and God honored that faith. If we trust the King, He will meet our needs as we obey His Word

Sunday Sermon 10th of March 2013

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Daily Bible Commentary (11-23 March 2013)

Monday – 11^th March

Topic: The King’s Concern

Read: Matthew 15

As in the previous chapter, we see the Lord in conflict with His enemies (15:1-11), teaching His own disciples (15:12-20), and ministering to the needy multitudes (15:21-31). This is the pattern during this period of withdrawal.

Our Lord's great concerns are truth and love. He taught the Jewish leaders the truth and exposed their hypocrisy, and He showed the Gentile crowds love as He met their needs. By studying these two concerns, we can understand the message of this chapter.

Truth: He Rejected Jewish Tradition (15:1-20)

This dramatic event involved three requests and three replies.

The Scribes and Pharisees (vv. I-II). The fact that the scribes and Pharisees united in this attack, and came all the way from Jerusalem to speak to Jesus, indicates the seriousness of their purpose. It is likely that this committee represented the leaders of the Sanhedrin in Jerusalem.

Their accusation about "washing hands" had nothing to do with cleanliness. They were referring to the ceremonial washings of the rigidly orthodox Jews (see Mark 7:1-4). It was bad enough that Jesus and His disciples mingled with outcasts, but they did not even seek to be purified! Of course, in making this accusation, these religious leaders were forcing Jesus to deal with the very foundation of their religious faith. If Jesus rejected the sacred traditions of the nation, then He was a heretic!

Where did these traditions come from? They were handed down from the teachers of previous generations. These traditions were originally the "oral law" which (said the rabbis) Moses gave to the elders, and they passed down to the nation. This oral law was finally written down and became the Mishnah. Unfortunately, the Mishnah became more impor­tant and more authoritative than the original Law of Moses.

Our Lord's reply to their charge began with an accusation (v. 3). It was they who were breaking God's Law by practicing their traditions! He then proceeded with an illustration (vv. 4-6), their practice of "Corban" (see Mark 7:11). The Hebrew word Corban means "a gift." If a Jew wanted to escape some financial responsibilities, he would declare his goods to be "Corban-a gift to God." This meant he was free from other obliga­tions, such as caring for his parents. But in so doing, the person was losing the power of God's Word in his life, and thus hurting his character and missing God's blessing.

Jesus concluded His reply with an application (vv. 7-11), quoting Isaiah 29:13. Jesus made it clear that obedience to tradition made a person disobedient to the Word of God; and this proved the tradition to be false. Exodus 20: 12 taught a man to "honor" father and mother. But the "Corban" rule would make a person dishonor his parents, and, at the same time, disobey God.

Tradition is something external, while God's truth is internal, in the heart. People obey tradition to please men and gain status (Gal. 1:14), but we obey the Word to please God. Tradition deals with ritual, while God's truth deals with reality. Tradition brings empty words to the lips, but truth penetrates the heart and changes the life. Actually, tradition robs a person of the power of the Word of God.

Tuesday – 12^th March

Topic: The King’s Concern

Read: Matthew 15:1-20

Unfortunately, there are many "evangelical traditions" in churches today, man-made teachings that are often considered as authoritative as the Word of God-even though they contradict His Word. By obeying these traditions, Christians rob themselves of the power of God's Word.

God wants us to give Him our hearts, and not just our lip service. We believe in the heart (Rom. 10:9-10), love from the heart (Matt. 22:37), sing from the heart (Col. 3:16), obey from the heart (Eph. 6:6; Rom. 6:17), and give from the heart (2 Cor. 9:7). No wonder David prayed, "Create in me a clean heart, a God!" (Ps. 51:10)

Jesus declared boldly to the multitudes that sin comes from the heart, not from the diet. It is what comes out of the mouth that defiles us, not what goes in.

The disciples (vv. 12-14). The disciples were astounded by what Jesus taught about foods. After all, they had been raised good Jews (see Acts 10:14 for Peter's testimony). They knew the difference between the "clean" and "unclean" foods (Lev. 11).

But the disciples had another concern: This teaching had offended the Pharisees and was certain to create serious problems. But Jesus was not worried about the Pharisees. Neither they nor their teachings had been planted by God, and therefore would not last. While there are isolated groups that seek to maintain the traditions, for the most part, Phariseeism is gone. However, the spirit of Phariseeism (tradition, legalism, hypoc­risy, externals) is still with us, what Jesus called "the leaven of the Pharisees" (16:6).

Jesus also pointed out that the Pharisees were blind and could only lead their converts into the ditch. In Matthew 23:16, He called them "blind guides"- quite a graphic description. Why be afraid of rootless plants that are dying, or blind guides who cannot see where they are going?

Peter (vv. 15-20). Peter was not content until he had an explanation of the saying about foods. Patiently our Lord explained the lesson again. The meaning seems obvious to us, but it was astonishingly new to orthodox Jews. Whatever enters the mouth eventually goes into the stomach and comes out in human waste. Food never touches the heart. But what comes out of the mouth begins in the heart, and these things defile a person. Of course, actions are included with words; often actions speak louder than words.

The Lord had to repeat this lesson on foods to Peter a few years later when He was going to call him to preach to the Gentiles (Acts 10). Paul repeated it in 1 Timothy 4:3-6. He also dealt with it in Romans 14, Romans 15

Compassion: He Responded to Gentile Needs (15:21-39)

Not only did Jesus teach that no foods were unclean, but He practiced His teaching by going into Gentile territory. He left Israel and withdrew again, this time into the area of Tyre and Sidon. The Gentiles were "unclean" as far as the Jews were concerned. In fact, Jews referred to the Gentiles as "dogs." That Jesus would minister to Gentiles was no surprise (Matt. 12:17-21), although at that time, the emphasis was on ministering to Israel (10:5-6).

Wednesday – 13^th March

Topic: The King’s Concern

Read: Matthew 15:21-39

The demonized (vv. 21-28). Jesus was trying to remain hidden (Mark 7:24), but somehow this Canaanite woman heard where He was and came to Him with her need. Keep in mind that our Lord responded to this woman as He did, not to destroy her faith, but to develop it. Her own replies showed that she was growing in faith and unwilling to let Him go without getting an answer. Godly Samuel Rutherford stated this principle perfectly: "It is faith's work to claim and challenge loving kindness out of all the "roughest strokes of God "

When she approached Him as "Son of David," she was definitely putting herself on Jewish ground; and this she could not do, because she was a Gentile. Of course, this title did reveal her faith in Him as the Messiah of God, for' 'Son of David" was a name for the Messiah (Matt. 22:42). Since she came t-o Him on Jewish terms, He was silent. Of course, He knew her heart, and even His silence encouraged her to continue asking.

Impatient with her persistent following and crying out, the disciples said, "Send her away!" We are not sure whether they meant, "Give her what she wants and get rid of her” or just' 'Get rid of her! " In either case, they were not showing much compassion for either her or her demonized daughter. Our Lord's reply in verse 24 indicates that they probably wanted Him to answer her request.    .

We cannot but admire the patience and persistence of this Gentile mother. "Lord, help me!" was her next plea; and this time she avoided any messianic titles. She came as a sinner needing help, and she offered no argument. In His reply, Jesus did not call her a "dog" the way the Pharisees would have addressed a Gentile. The Greek word means "a little pet dog' and not the filthy curs that ran the streets and ate the garbage. The children" referred, of course, to the people of Israel.

Jesus was not playing games with the woman, nor was He trying to make the situation more difficult. He was drawing out of her a growing response of faith. She immediately seized upon His illustration about the children's bread, which was exactly what He wanted her to do. We may paraphrase her reply: "It is true that we Gentiles do not sit at the table as children and eat the bread. But even the pet dogs under the table can eat some of the crumbs!" What a tremendous testimony of faith!

It was this faith that Jesus acknowledged, and immediately. He healed her daughter. It is worth noting that both of the persons in the Gospel of Matthew who had "great faith". were Gentiles: this Canaanite woman and the Roman centurion (Matt. 8:5-13). In both cases, Jesus healed the one in need from a distance. Spiritually speaking. the Gentiles were' 'afar off" until Calvary, when Jesus Christ died for both Jews and Gentiles and made reconciliation possible (Eph. 2:11ff).

This woman's faith was great because she persisted in asking and trusting when everything seemed against her. Certainly her race was against her: She was a Gentile. Her sex was against her. for most Jewish rabbis paid little attention to women. It seemed that the disciples were against her, and Christ's words might have led her to believe that even He was against her. All of these obstacles only made her persist in asking.

Thursday – 14^th March

Topic: The King’s Concern

Read: Matthew 15:29-39

The sick and handicapped (vv. 29-31). Jesus departed from the borders of Tyre and Sidon and went to the region of the Decapolis. The Decapolis included 10 cities that were in a league and were authorized by the Romans to mint their own coins, run their own courts and have their own army. This was predominantly Gentile territory.

Jesus healed there a man who was deaf and dumb (Mark 7:31-37).

Even though the Lord cautioned the man to be silent, be and his friends spread the account of the miracle abroad. This apparently caused a great crowd to gather-including people who were lame, blind, dumb, and crippled (maimed). Jesus healed these people, and the Gentiles "glor­ified the God of Israel ".

We cannot help but marvel at the contrast between these Gentiles and. the Jewish leaders who knew the Old Testament Scriptures. The Gentiles glorified Israel's God, but the Jewish leaders said that Jesus was in league with Satan (Matt. 12:22-24). Our Lord's miracles did not cause the Jewish cities to repent (Matt. 11:20ff), yet the Gentiles believed in Him. The very miracles that He performed should have convinced the Jews that He was the Messiah (Matt. 11:1-6; Isa. 29:18-19, Isa. 35:4-6). Jesus mar­veled at the faith of a Gentile soldier and a Gentile mother. Yes, He was amazed at the unbelief of His own people (Mark 6:6).

The hungry (vv, 32-39).  Critics have accused the Gospel writers of deliberately falsifying the records in order to prove that Jesus performed more miracles. They claim that the feeding of the 4.000 was merely an adaptation of the previous miracle of feeding 5.000.  A careful examination of the records shows that this accusation is false and that the critics are wrong. This chart shows the differences between the two events,

Feeding 5,000                                                     Feeding 4,000                                              

Primarily Jews                                                    Primarily Gentiles

Galilee, near Bethsaida                                      The Decapolis

5 loaves, 2 fish                                                  7 loaves, “ a few fish”

12 baskets over                                                    7 baskets over

Crowd with Him 1 day                                    Crowd with Him 3 days

Spring of year (green grass)                               Summer season

Since the crowd of 4,000 had been with Him three days, they have used up their own supplies of food. Our Lord's compassionate heart would not permit Him to send them on their way hungry, lest they faint along the way. The first motive for this miracle was simply the meeting of human need, The people had already seen His miracles and glorified God, so the miracle was not for the purpose of preaching a sermon or authenticating His ministry.

However. this miracle did have a special purpose for His disciples. We are amazed that they had forgotten the miracle of the feeding of the 5,000, (Read carefully Matt. 16:6-12). The 12 were perplexed when they should have been saying, "Jesus is able to multiply loaves and fish, so we have no need to worry!" Of course, it may be that they thought He would not perform that kind of a miracle in Gentile territory. Or, perhaps the fact that the previous crowd had tried to make Him king would cause Jesus to avoid repeating the miracle.

Friday – 15^th March

Topic: The King’s Concern

Read: Matthew 15

As in the feeding of the 5,000, this miracle took place in HIS hands. As Jesus broke the bread and gave it to His disciples, the bread multiplied. Everybody ate and everybody was satisfied. Again, Jesus ordered the fragments to be collected so that nothing is wasted, The ability to perform miracles does not grant the authority to waste God's gifts.

The word translated baskets in verse 37 means' 'a large hamper." It is the same kind of basket that was used to lower Paul over the Damascus wall (Acts 9:25). The word for basket in Matthew 14:20 means "a wicker basket," the kind a person carried with food or other goods in it. The fact that these two different words are used is further proof that the two miracles are different.

Jesus did not preach a sermon to this crowd on 'the bread of life" as He did to the Jews in Capernaum,  following the feeding of the 5,000 (John 6:22ft). The facts about the Old Testament manna and the "bread of God" would have been foreign to these Gentiles, Jesus always adapted His teaching to the needs and the understanding of the people to whom He ministered.

Before leaving Matthew 15, let's review several spiritual lessons that it contains for us.

(I) The enemies of truth are often religious people who live according to man's traditions. Satan    

      often uses "religion" to blind the minds of sinners to the simple truths of God's Word.

(2) We must beware ofany religious system that gives us an excuse to sin and disobey God's Word.

(3) We must also beware of worship that comes from the lips only, and not from the heart.

(4) If we major on the inner man, the outer man will be what God wants it to be, True holiness

      comes from within.

(5) It is difficult to break free from tradition. There is something in us that wants to hold to the past

     and make no changes. Even Peter had to learn his lesson twice!

(6) We dare not limit Christ to anyone nation or people. The Gospel came "to the Jew first"         (Rom.1:16). but today is for all men in all nations. "Whosoever shall call upon the name of the Lord

shall be saved" (Rom. 10:13).

Saturday – 16^th March

Topic: The King’s Surprise

Read: Matthew 16:1-5

The events recorded in Matthew 16 form a dramatic turning point in our Lord's ministry. For the first time, He mentioned the church (v. 18) and 'openly spoke about His death on the cross (v. 21). He began to prepare the disciples for His arrest, crucifixion, and resurrection. But, as we shall see, they were slow to learn their lessons.

The theme of faith runs through the events in this chapter. In these events, we see four different levels of faith and how they relate to Christ.

No Faith-Tempting Christ (16:1-4)

Their desire to silence Jesus had caused the two opposing religious parties to unite in one common effort, They were waiting for Him when He returned to Galilee. The Pharisees, of course, were the traditionalists of their day, while the Sadducees were quite liberal (see Acts 23:6-10) They united to issue a challenge to Jesus: "Show us a sign from heaven and we will believe you are the Christ."

The word translated sign means much more than simply a miracle or a demonstration of power. It means "a wonder by which one may recog­nize a person or confirm who he is,"

This was the fourth time the religious leaders had asked for a sign (John 2:18; Matt. 12:38ff; John 6:30) Later, they did it again (Luke 2:14ft).

But miracles do not convince people of sin or give a desire for salvation (Luke 16:27-31; John 12: 10-11: Acts 14:8-20). Miracles will give confir­mation where there is faith but not where there is willful unbelief.

Why did our Lord talk about the weather? To reveal to His enemies their own dishonesty and stubborn blindness. They could examine the evidence in God's world and draw valid conclusions, but they would not examine the evidence He had presented. His enemies would not believe. And therefore they could not believe (John 12:37ff). The Pharisees and Sadducees did not lack evidence; they lacked honesty and humility.

Their demand for a sign revealed the sad condition of their hearts: they were evil and adulterous. He did not accuse them of-being guilty of physical adultery, but of spiritual adultery (Isa. 57; James 4:4). These men were worshiping a false God of their own manufacture, and this was spiritual adultery. Had they been worshiping the true God, they would have recognized His Son' when He came.

Jesus had mentioned the sign of Jonah before (see 12:38-45). This was the sign of death, burial, and resurrection. Our Lord's crucifixion, burial, and resurrection were actually a sign to Israel that He was their Messiah. It was this sign that Peter preached about at Pentecost (Acts 2:22ff).

Verse 4 records the Lord's third departure from Galilee. He departed before to avoid Herod (Matt.14:13) and to avoid the Pharisees (15:21). It was certainly an act of judgment.

Monday – 18^th March

Topic: The King’s Surprise

Read: Matthew 16:5-12

Little Faith-Misunderstanding Christ (16:5-12)

The disciples had but one loaf of bread with them (Mark 8:14). We are not told what happened to the many baskets of leftover food that resulted from His feeding the 4,000 just a short time before. Perhaps they gave it away. Jesus used this embarrassing event as an occasion to teach an important spiritual truth: Beware of the false teachings of the Pharisees and Sadducees.

The disciples misunderstood Him; they thought He was' talking about material bread. Often in the ministry of Jesus, people misinterpreted His words by interpreting them literally rather than spiritually. Nicodemus thought that Jesus was talking about an actual physical birth (John 3:4), and the Samaritan woman thought He was referring to material water from the well (John 4:11). The Jewish crowd in the synagogue thought Jesus was speaking about eating actual flesh and blood (John 6:52ff) when He was describing a spiritual experience (John 6:63).

As we noted in our study of Matthew 13, leaven was to the Jews a symbol of evil. Both the Pharisees and the Sadducees had infected the religious beliefs of Israel with false doctrine. The Pharisees were legalists who taught that only obedience to the Law and the traditions would please God and usher in His kingdom for Israel. The Sadducees were liberal in their thinking and denied that there would be such a kingdom on earth. They even denied the truth of the resurrection and the existence of angels.

Why would the Lord's mention of leaven cause the disciples to discuss their lack of bread? Possibly they were planning to purchase bread on the other side of the sea, and they thought Jesus was cautioning [hem not to buy unclean bread which Jews could not eat. If they had remembered how Jesus had multiplied bread on two occasions, they certainly would not have worried. Their "little faith" kept them from understanding His teaching and depending on His power to meet their needs.

"Little faith" was one of our Lord's favorite names for His disciples (Matt.6:30, Matt. 8:26,       Matt. 14:31). Of course, "little faith" is better than no faith. The disciples had many lessons to learn before they would graduate to "great faith."

Tuesday – 19^th March

Topic: The King’s Surprise

Read: Matthew 16:13-20

Saving faith - Confessing Christ (16: 13-20)

Jesus took His disciples to Gentile territory, in the region of Caesarea Philippi. They were about 120 miles from Jerusalem in the northern part of Palestine. The region was strongly identified with various religions: It had been a center for Baal worship; the Greek god Pan had shrines there; and Herod the Great had built a temple there to honor Augustus Caesar. It was in the midst of this pagan superstition that Peter confessed Jesus as the Son of God. And it was probably within sight of Caesar's temple that Jesus announced a surprise: He would not yet establish His kingdom, but He would build His church.

If anyone else asked, "Whom do men say that I am?" we would think him either mad or arrogant. But in the case of Jesus, a right confession of who He is basic to salvation,(Rom. 10:9-10; 1 John 2:18-23; 1 John 4:1-3). His Person and His work go together and must never be separated. It is amazing to see how confused the public was about Jesus (John 10:19-21). Perhaps, like Herod, the people thought Jesus was John raised from the dead.

It had been prophesied that Elijah would come again (Mal 4:5), and some thought that this prediction was fulfilled in Christ. However, Jesus did not minister as did Elijah; it was John the Baptist who came" in the spirit and power of Elias" (Luke 1:13-17). Jeremiah was the weeping prophet whose tender heart was broken at the sight of the decay of the nation. Certainly this attitude was seen in Jesus, the Man of sorrows.

One thing is clear: We can never make a true decision about Jesus Christ by taking a poll of the people. (But some people do get their "spiritual knowledge" this way.) The important thing is not what others say, but what do you and I personally say? The decisions of the crowd (wrong or right) can never substitute for personal decisions.

Peter had the correct response: "Thou art the Christ (the Messiah), the Son of the living God!" This confession was Peter's response to the revelation God the Father had given him. Jesus Himself explained this experience in Matthew 11:25-27. This revelation was not the result of Peter's own investigation. It came as the gracious act of God. God had hidden these things from the proud Pharisees and Sadducees and revealed them to "babes," the humble disciples.

It should be noted that there had been other confessions of faith prior to this one. Nathanael had confessed Christ as the Son of God (John 1:49), and the disciples had declared Him God's Son after He stilled the storm (Matt. 14:33). Peter had given a confession of faith when the crowds left Jesus after His sermon on the bread of life (John 6:68-69). In fact, when Andrew had brought his brother Simon to Jesus, it was on the basis of this belief (John 1:41).

How, then, did this confession differ from those that preceded it? To begin with, Jesus explicitly asked for this confession. It was not an emotional response from people who had seen a miracle" but the studied and sincere statement of a man who had been taught by God.

Also, Jesus accepted this confession and built upon it to teach them new truth, it must have rejoiced His heart to hear Peter's words, The Lord knew that Peter could now be led into new steps of deeper truth and service.

Wednesday– 20^th March

Topic: The King’s Surprise

Read: Matthew 16:13-19

All of our Lord's ministry to His disciples had prepared the way for this experience. Let's look at these great words and concepts indi­vidually.

Rock- These Jewish men, steeped in Old Testament Scripture, recog­nized the rock as a symbol of God, "He is the Rock, His work is perfect ... " (Deut. 32:4). "The Lord is my rock, and my fortress ... " (Ps. 18:2). "For who is God save the Lord? Or who is a rock save our God?" (Ps. 18:31)

But let's investigate the Greek words. that the Holy Spirit led Matthew to use. "Thou art petros [a stone], and upon this rock [petra-a large rock] I will build My church." Jesus had given Simon the new name of Peter (John 1:42) which means "a stone." The Aramaic form is Cephas, which also means "a stone." Everyone who believes in Jesus Christ and confesses Him as the Son and God and Saviour, is a "living stone" (1 Peter 2:5, NASS).

Jesus Christ is the foundation rock on which the church is built. The Old Testament prophets said so (Isa. 28:16; Ps. 118:22). Jesus Himself said this (Matt. 21:42), and so did Peter and the other apostles (Acts 4:10-12). Paul also stated that the foundation for the church is Jesus Christ (1 Cor. 3: 11). This foundation was laid by the apostles and prophets as they preached Christ to the lost (Eph. 2:20; 1 Cor. 2:1-2; 1 Cor. 3:11).           

In other words, when the evidence is examined, the total teaching of Scripture is that the church, God's temple (Eph. 2:19-22), is built on Jesus Christ-not on Peter. How could God build His church on a fallible man like Peter'? Later, the same Peter who confessed Christ became an adversary and entertained Satan's thoughts (16:22ff). "But that was before Peter was filled with the Spirit," some argue. Then consider Peter's doctrinal blunders recorded in Galatians 2, blunders that had to be dealt with by Paul. This event occurred after Peter was filled with the Spirit.

Church-This is the first occurrence of this important word in the New Testament. It is the Greek word ekklesia'(ek-klay-SEE-uh) from which we get our English word' 'ecclesiastical," referring to things that pertain to the church. The literal meaning is  'a called-out assembly , The word is used 114 times in the New Testament and in 90 of these references, a local church (assembly) is in view. However, in this first use of “ekklesia”, it seems likely that Jesus had the whole church in mind. He was not just building a local assembly, but a universal church composed of all who make the same confession of faith that Peter made.

The word ekklesia was not new to the disciples. This word was applied to the popular assembly of Greek citizens that helped to govern a city or district (Acts 19:32, 39, 41). Also, the Greek translation of the Old Testament (the Septuagint) used ekklesia to describe the congregation of Israel when it was gathered for religious activity (Deut. 31:30; Jud. 20:2). However, this does not mean that the Old Testament congregation of Israel was a .. church" in the same sense as the churches of the New Testament. Rather, Jesus was introducing something new to His disci­ples.

Jesus spoke about "My church" in contrast to these other assemblies. This was to be something new and different, for in His church, Jesus Christ would unite believing Jews and Gentiles and form a new temple, a new body (Eph. 2:11-3:12). In His church, natural distinctions would be unimportant (Gal. 3:28). Jesus Christ would be the Builder of this church, the Head of this church (Eph. 1:22; Col. 1:18).

Thursday– 21st March

Topic: The King’s Surprise

Read: Matthew 16: 13-19

Each believer in this church is a "living stone" (1 Peter 2:5). Believers would meet in local congregations, or assemblies, to worship Christ and to serve Him; but they would also belong to a universal church, a temple being built by Christ. There is a oneness to the people of God (Eph. 4:1-6) that ought to be revealed to the world by love and unity (John 17:20-26).

Gates of hell-A better translation would be “gates of hades.' Hell is the final destiny of all unsaved people after the judgment of the great white throne (Rev. 20:11-15). Hades is simply "the realm of the dead." It holds the spirits of the unsaved dead and releases them at the resurrec­tion (Rev. 20:13; where "hell" ought to read "hades"). According to Jesus, hades is down (Matt. 11:23), and it is a prison to which He holds the keys (Rev. 1:18).

On the basis of Luke 16:19-31, some people believe that all the dead went to hades prior to the death and resurrection of Christ-believers to a paradise portion and unbelievers to a punishment portion. We are certain that believers today when they die, go immediately into the presence of Christ (Phil. 1:23; 2 Cor. 5:6-8).

“Gates” represent, in the Bible, authority and power. The city gate was to a Jew what city hall is to people in the Western world. Important business was transacted at the city gate (Deut. 16:18; 17:8; Ruth 4:11). "The gates of hades" then would symbolize the organized power of death and Satan. By His death and resurrection, Jesus Christ would conquer death, so that death would not be able to hold any of His people. Christ would "storm the gates" and deliver the captives! This declaration certainly is verified by Hebrews 2:14-15; I Corinthians 15:50ff; and other Scriptures.

Keys of the kingdom- A key is a badge of authority (Isa. 22:15, 22; Luke 1 J :52). "The kingdom of heaven" is not heaven, for no man on earth carries the keys to heaven! (All of the jokes about' 'St. Peter at the gate" stem from this misunderstanding. They are both

unbiblical and in bad taste.) We use keys to open doors. Peter was given the privilege of opening "the door of faith" to the Jews at Pentecost (Acts 2), to the Samaritans (Acts 8:14ff), and to the Gentiles (Acts 10). But the other apostles shared this authority (Matt. 18:18), and Paul had the privilege of "opening the door of faith" to the Gentiles outside of Palestine (Acts 14:27).

Nowhere in this passage, or in the rest of the New Testament, are we told that Peter or his successors had any special position or privilege in the church. Certainly Peter in his two epistles claimed to be nothing more than an apostle (1 Peter 1:1), an elder (5:1), and a servant of Jesus Christ (2 Peter 1:1).

Friday– 22^nd  March

Topic: The King’s Surprise

Read: Matthew 16:13-19

Binding and loosing-This was a very familiar phrase to the Jews, for their: rabbis often spoke of "binding and loosing," that is, forbidding or permitting. Our Lord's statement in 16:19 referred to Peter. But His statement later in 18:18 included all of the apostles. As the representatives of their Lord, they would exercise authority according to His Word.

The Greek verbs in verse 19 are most important. The Expanded Translation by Dr. Kenneth S. Wuest reads: …. and whatever you bind on earth [forbid to be done], shall have been already bound ... in heaven; and whatever you loose on earth [permit to be done], shall have already been loosed in heaven .... " Jesus did not say that God would obey what they did on earth, but that they should do on earth whatever God had already willed. The church does not get man's will done in heaven; it obeys God's will on earth'.

The apostles were not to share this truth about Jesus being the Son of God with other people until after His resurrection and ascension. Then the "sign of Jonah" would be completed, the Spirit would be given, and the message could be proclaimed. The nation in general, and certainly the religious leaders in particular, were not yet ready for this message. Read Peter's sermon at Pentecost and see how he proclaimed Jesus as the Christ (Acts 2)

Saturday– 23rd  March

Topic: The King’s Surprise

Read: Matthew 16:21-28

Serving Faith-Following Christ (16:21-28)

Having declared His person, Jesus now declared His work; for the two must go together. He would go to Jerusalem, suffer and die, and be raised from the dead. This was His first clear statement of His death, although He had hinted at this before (John 2:19; 3:14; 6:51; Matt. 12:39-40, Matt. 16:4). "And He was stating the matter plainly" (Mark 8:32. NASB).

Peter's response to this shocking statement 'certainly represented the feelings of the rest of the disciples: "Pity Thyself. Lord! This shall never happen to Thee!" Jesus turned His back on Peter and said. "Get behind Me, adversary! You are a stumbling block to Me!" (literal translation) Peter the "stone" who had just been blessed (v. 18) became Peter the stumbling block who was not a blessing to Jesus!

What was Peter's mistake? He was thinking like a man, for most men want to escape suffering and death. He did not have God's mind in the matter. Where do we find the mind of God? In the Word of God. Until Peter was filled with the Spirit, he had a tendency to argue with God's Word. Peter had enough faith to confess that Jesus was the Son of God but he did not have the faith to believe it was right for Jesus to suffer and die. Of course, Satan agreed with Peter's words, for he used the same approach to tempt Jesus in the wilderness (Matt. 4:8-10).

Today the cross is an accepted symbol of love and sacrifice. But in that day the 'cross was a horrible means of capital punishment. The Romans would not mention the cross in polite society. In fact, no Roman citizen could be crucified; this terrible death was reserved for their enemies. Jesus had not yet specifically stated that He would be crucified (He did this in Matt. 20:17-19). But His words that follow emphasize the cross.

He presented to the disciples two approaches to life:

deny yourself                                                       live for yourself

take up your cross                                               ignore the cross

follow Christ                                                         follow the world

lose your life for                                                   save your life for

his sake                                                                    your own sake

forsake the world                                                   gain the world

keep your soul                                                         lose your soul  

share his reward and glory                      lose His reward and glory

To deny self does not mean to deny things. It means to give yourself wholly to Christ and share in His shame and death. Paul described this in Romans 12:1-2 and Philippians 3:7-10, as well as in Galatians 2:20. To take up a cross does not mean to carry burdens or have problems. (I once met a lady who told me her asthma was the cross she had to bear') To take up the cross means to identify with Christ in His rejection, shame, suffering, and death.

But suffering always leads to glory. This is why Jesus ended this short sermon with a reference to His glorious kingdom (v.28). This statement would be fulfilled within a week on the Mount of Transfiguration, described in the next chapter.