BIBLE IN TEN

Bondservant of Christ
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The first 64 episodes are from edited versions of some of the detailed Genesis sermons available at the SuperiorWord.org with the intention of making their content more accessible to a younger audience, using the International Children's Bible (ICB) text. In Feb 2021 we started an exciting daily commentary in the the book of Acts which took 3 years, during this time the children started adding their own reading of the verse, (ICB) which was being analysed. Since 2024 we have been going through the Gospel of Matthew verse by verse for the glory of God!

  1. 3h ago

    Matthew 23:11

    Tuesday, 6 October 2026   But he who is greatest among you shall be your servant.  Matthew 23:11   “The ‘also Greater’ of you, He will be your Attendant.” (CG)   In the previous verse, Jesus told His hearers not to be called guides because there is One Guide, Christ. He next says, “The ‘also Greater’ of you, He will be your Attendant.”   The words are reminiscent of what He said in Matthew 20 –   “Not thus, also, it will be in you, but whoever, if he wills in you to ‘great, become’, let him be your attendant.” Matthew 20:26   In this verse, the adjective great is in the comparative form, greater rather than greatest, which would be the superlative. Despite this, Jesus’ words are probably referring to Himself, not necessarily those He is speaking to.   In other words, verse 8 said that the Christ is their Guide (or Teacher, depending on the text used), rather than them being called “Rabbi.” Verse 9 referred to focusing on the “Father in the celestial,” rather than an earthly father. In verse 10, they were told not to be called “guide” because they had one Guide, who is Christ. As such, the focus of each of these has been on God, be it the Father or the Son.   Therefore, Jesus is most likely continuing this thought. He is telling them that the evidence of His ministry being greater than that of the scribes and Pharisees is that He would be their Attendant. If this is so, it would logically follow that the word Jesus uses, diakonos, will later be ascribed to Him. And it is. Paul uses it in Romans 15 –   “I say, indeed, Christ, ‘Attendant [diakonos], He has become’ of circumcision for ‘truth, God’, to the ‘confirm the promises, the fathers’.” Romans 15:8   This is just what Jesus came to do. To guide the people through the time of the law and into the time of the promises given to the fathers. He is that Attendant. As this is so, He is giving those He is addressing the ultimate example for them to follow.   Life application: Whether or not the translation above is correct, which assumes the words are directly speaking of Jesus, they convey the truth that Jesus is the greater among them and that He did, in fact, become their Attendant.   This is the point of all of Scripture: that God Himself was willing to do for His creatures what they could not do for themselves. And He did it in a manner that demonstrates the greatest humility and servanthood ever to be found.   This is because Jesus is God. And yet, God incarnate humbled Himself, even to the point of death, the most humiliating aspect of human existence. This is because death is the penalty for sin. Jesus’ death, however, was not for His own sin, but in an even more self-deprecating manner, He took on our sin.   The world of lies, murders, adulteries, and every other wicked design of man was laid upon the sinless Christ. As Paul says in 2 Corinthians –   “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” 2 Corinthians 5:22   He became our sin so that we could become the righteousness of God in Him! Imagine that. Consider the humility of the Christ. How could God be so good to us to do what He did? Is He not worthy of all honor, praise, and glory for what He has done?   Let us never fail to return to God what He is due for the magnificence of Christ Jesus our Lord. Forever and ever may we glory in God and in His marvelous and tender love for His creatures.   Lord God, the story in the Bible is Your story. We are told of the most wonderful of all events in the coming of Jesus Christ. And the culmination of that time is when He was crucified for our sins and then when He rose from the dead without our sins. Total restoration has been realized for Your people because of what You have done. Praise You, O God, forever and ever. Amen.

  2. 1d ago

    Matthew 23:10

    Monday, 5 October 2026   And do not be called teachers; for One is your Teacher, the Christ. Matthew 23:10   “Not also you should be called guides. One, indeed, of you, He is the Guide: the Christ.” (CG)   In the previous verse, Jesus told His hearers not to call anyone on earth their father, for they have one Father in the celestial. He continues now, saying, “Not also you should be called guides.”   This is the same word introduced into some manuscripts of verse 8, kathégétés, a guide. For other manuscripts, this is its first use. Either way, it will be used one more time in the next clause and not again in the New Testament.   It signifies a leader or teacher of others. Jesus says to those He is addressing that they should not claim such a title. The reason for this is stated next, saying, “One, indeed, of you, He is the Guide: the Christ.”   Remember the context. Jesus is speaking to those who are still under the Law of Moses. His ministry is not yet complete, even if it is only days away. A guide of the law, a leader, is a person who is fully trained in the law and who does not stray from it. In other words, for those under the law, there is the expectation of perfect obedience. Grace is excluded in such a situation.   How can a fallen person be considered a guide of others when he himself cannot properly meet the strict demands of the law? He can’t. Therefore, to follow such a person can only lead to condemnation. But Jesus is not fallen. He was born without sin and had not sinned under the law. As such, He can be the perfect Guide for those who must find satisfaction under the law to obtain the life promised in Leviticus 18:5.   This is what Jesus is referring to. Following any other guide, or claiming to be such a guide, will only lead people astray from being released from the burden of the law.   Life application: To this day, there are innumerable rabbis in Judaism. There are many branches of Judaism as well. Some of these branches are like cults in Christianity. They proclaim their leader is the Messiah. Some of these “Messiahs” have been dead for hundreds of years, but their adherents follow their teaching and claim theirs is the true spiritual path.   In the land of Israel today, there are billboards proclaiming one person or another is the Messiah. This is the context of Jesus’ words. He is not speaking about the church in the manner commentaries normally state. He is warning those around Him (in verse 1, it says Jesus spoke to the multitudes and to His disciples) concerning whom they will follow.   To follow anyone other than the true Christ, who is Jesus, will leave them bound under the law. When the time of their rejection of Him reached its fulness, which occurred in 70AD, they again went into a time of punishment promised in Leviticus 26 and Deuteronomy 28. That will only end when the nation receives Jesus.   In the church, the same concept is true anytime someone claims to stand in the position of Jesus. David Koresh, Jim Jones, and a host of others have followed this path. There are people today who claim to be the Christ within Christianity. But the context of Jesus’ words is that of Israel under the law. His words ring as true today as they did two thousand years ago.   Lord God, You have sent Your Son into the world to lead the people of the world back to Yourself. For those in Israel, they need Jesus to be freed from the Law of Moses. From there, they can enter the New Covenant. We lift up the nation of Israel today, Lord. Help them to open their eyes and find the One they have missed for so long. Amen.

  3. 2d ago

    Matthew 23:9

    Sunday, 4 October 2026   Do not call anyone on earth your father; for One is your Father, He who is in heaven. Matthew 23:9   “And ‘father’, none you should call, of you, upon the earth. One, indeed, He is the Father of you, the ‘in the celestial’.” (CG)   In the previous verse, Jesus instructed those in attendance not to be called Rabbi. There was to be one Guide for them. Next, Jesus continues in the context of instruction, saying, “And ‘father’, none you should call, of you, upon the earth.” The meaning comes from the habit in rabbinic schools of calling the founder or main rabbi abba, father. The idea of calling someone not your actual father by that term is to elevate him to a particularly special place of eminence, as if he were like his natural father in this regard.   But being a father is something that, by its very nature, produces a particularly close, even intimate bond. If the Lord is the Giver of the instruction, meaning the Torah (the Law of Moses), then He is to be considered the Father.   A teacher is just one who analyzes the instruction. Thus, calling him abba removes the true respect for God that He deserves, placing it on someone who does not deserve it. The words of Malachi reveal the relationship that was to exist –   “Have we not all one Father? Has not one God created us? Why do we deal treacherously with one another By profaning the covenant of the fathers?” Malachi 2:10   Understanding the context, Jesus is speaking to people who are under the Law of Moses, and in the Israelite society, the relationship to God was to be considered as a Father/child relationship. Lowering the title to men diminished this relationship. Continuing, Jesus says, “One, indeed, He is the Father of you, the ‘in the celestial’.”   Exactly as Malachi had said, so it was to be among those Jesus instructed. They were to understand that the Lord was to be given the honor of the title.   Life application: As seen in the previous commentary, Jesus’ words to these people were instruction under the law. They are not how things work within the church. The church sprang out of Christ’s completed work. Christ had not completed His work when speaking to these people. Further, the people who Jesus is speaking to were people of Israel bound to the Law of Moses. No other group of people on the planet was under the law. Paul gives the point of giving the law for us to understand –   “Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. 22 But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. 23 But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. 24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. 25 But after faith has come, we are no longer under a tutor.” Galatians 3:21-25   So, who was it that needed the tutor? If nobody else was under the law, it was those under the law, meaning the nation of Israel, who needed the tutor. It was to be a guide to lead them to Christ. We can learn from that and say, “Oh, I get it! If I were under the law, I would need Jesus!” But that is as far as it goes with those not under the law. Either way, however, the point of the law was to lead people to Jesus.   This is what Jesus is conveying to those He is speaking to in Matthew. “You are under the law. These people are teachers under the law. The way they are acting, the titles they have, the adoration they are shown... those things belong to God, not to mere men who are under the law given by God.”   Christ is the One to make the law understandable by leading the people from the law to Himself. This will truly only come about when He is crucified in fulfillment of the law and in the introduction of the New Covenant. This is the instruction that tells us only God is worthy of the title of Father.   Lord God, thank You for the lesson of the law. It is recorded for us to learn from. We don’t need law, and we certainly don’t need more law. What we need is grace. Thank You for Jesus Christ, the embodiment of Your grace! Yes, thank You for Jesus. Amen.

  4. 3d ago

    Matthew 23:8

    Saturday, 3 October 2026   But you, do not be called ‘Rabbi’; for One is your Teacher, the Christ, and you are all brethren. Matthew 23:8   “You, also, not you should be called ‘Rabbi.’ One, indeed, He is of you the Guide: the Christ. All, also you, brothers – you are.” (CG)   In the previous verse, Jesus mentioned that the scribes and Pharisees love the greetings in the marketplaces, and to be called Rabbi, Rabbi by men. He next says words that bear emphasis, “You, also, not you should be called ‘Rabbi.’”   The words need to be considered from what was just said –   * They affectionate, ... the greetings in the markets, and to be called by the ‘men’, ‘Rabbi, Rabbi.’ * You, also, not you should be called ‘Rabbi.’   The first thing to consider is the context of what is being said. Jesus is speaking to people still under the Law of Moses. He had not yet fulfilled the law. As such, the words refer to how things operate under the law and within Jewish society.   Therefore, these words are not appropriately applied in the context of the church. People attempt to use the words of Jesus to dismiss any title at all. That is ridiculous. Luke in Acts, Paul, James, Peter, and John all refer to elders within the church. Other words are used, such as overseer.   These men, teachers under the law, were seeking the attention of the title, expecting it to be their known label and designation. There was no humility in what they were doing. Instead, they were seeking the exaltation of their position. Jesus expected not to find such a thing among His audience. The reason is that “One, indeed, He is of you the Guide: the Christ.”   A new word is seen in some manuscripts, kathégétés, a guide. Figuratively, it is a teacher or master. Other manuscripts use the more common didaskalos, instructor or teacher. As noted in the previous commentary, the idea of being a rabbi is that of having superior knowledge in the law. Hence, the word rav, meaning many or much, is its root.   It should be noted that the word didaskalos is used in Acts and by Paul, the author of Hebrews, and James when referring to teachers within the church. Paul calls himself a didaskalos, teacher, in 1 and 2 Timothy. Therefore, it is obvious that Jesus is not saying what so many claim in regard to titles. Jesus gives His reason for His words, saying, “All, also you, brothers – you are.”   The point of Jesus’ words is that Christ is their Guide. They are all on the same level, and it is not appropriate for one of them to elevate himself above the others. Nor would it be right for any of them to exalt another above themselves.   The Lord gave Israel the law. Christ came to guide them in understanding the full implication of what the law was intended to do, meaning to lead the people to understand their need for Him. This is something that would actually only occur in His death and resurrection.   Life application: There are positions within the church that are designated in Scripture, such as elders, overseers, shepherds (pastors), teachers, evangelists, deacons, etc. Today, there are no apostles of Jesus. That is a position that requires having personally seen and been designated as such by Jesus. Only a sender can designate his messengers.   At times, you may hear people claim that using titles is inappropriate, but that ignores the words of the epistles, which clearly dispute this. Some people say that only titles given in the Bible should be used. But that dismisses the need to appoint people within the church for jobs not specifically stated in the epistles, but which are used to glorify God, such as the choir director.   One cannot argue that because the epistles don’t mention having a choir that there should be no choir. That is an argument from silence. Some people say that the position of pastor is not valid because it is not mentioned in the Bible. But it is. Paul uses the term shepherd in Ephesians 4:11. Pastor is simply another name for a shepherd.   Use common sense when considering such things. Don’t let know-it-alls intimidate you into submission over something so ridiculous as their silly arguments. The point Jesus makes in Matthew 23:8 must be considered in the context in which He is speaking and in light of later revelation in Scripture.   Lord God, may whatever we do glorify You. We don't need to evaluate ourselves or others within the church in manners that draw attention away from You. At the same time, there are positions of authority which demand double honor and respect within our churches. Help us to keep these things in their proper perspective. Amen.

  5. 4d ago

    Matthew 23:7

    Friday, 2 October 2026   greetings in the marketplaces, and to be called by men, ‘Rabbi, Rabbi.’ Matthew 23:7   “And the greetings in the markets, and to be called by the ‘men’, ‘Rabbi, Rabbi.’” (CG)   In the previous verse, Jesus noted that the scribes and the Pharisees affectionated the first-reclining in the suppers, and the first-sittings in the synagogues. He next says, “and the greetings in the markets.”   This is always enjoyable. When you are recognized by someone in public, it makes you feel special in the midst of so many others. But what Jesus refers to is more than just being noticed and greeted. It is the particular attention drawn to them, not because they are on friendly terms with someone they meet, but because others greeting them refer to them as superiors, quite often being fawned over because of their supposed importance.   It would be akin to a senator walking in public wearing something that identified him as the senator. People who didn’t even know him would gladly line up to acknowledge him, buttering him up with words so that someday they may be able to gain his favor in one manner or another.   Some people live for this kind of attention. The scribes and Pharisees, as Jesus noted, fit this category. He next says the type of greeting that people would call out, saying, “and to be called by the ‘men’, ‘Rabbi, Rabbi.’”   The word rhabbi is first used here. It is from rav, abundant. It is usually translated as great, many, and so on. It can indicate the state of something, like “great wickedness,” the amount of something, like “great wealth,” etc. It is not used in the sense of being amazing or exalted. In other words, in Psalm 48, it says –   “Great [gadol] is the Lord, and greatly [meod] to be praised In the city of our God, In His holy mountain. 2 Beautiful in elevation, The joy of the whole earth, Is Mount Zion on the sides of the north, The city of the great (rav) King.” Psalm 48:1, 2   The word rav in the psalm refers to the power or authority of the king, not his amazing greatness, like the word gadol used in verse 1. With this in mind, the word rhabbi speaks of the person’s great (abundant) learning and his ability to express that knowledge in his teaching. Of this word, Barnes notes –   “Every time it was given to them it implied their superiority to the persons who used it, and they were fond, therefore, of hearing it often applied to them. There were three titles in use among the Jews - Rab, Rabbi, and Rabban - denoting different degrees of learning and ability, as literary degrees do among us.”   Life application: Titles are often earned, such as doctor. It is right to recognize this type of achievement. Being the president of the United States gives the person the right to be called president for the rest of his life.   This is standard thought. In the 1992 race for the presidency, the Clinton campaign made a point of not addressing the sitting president as “president.” Even during the national debates, he called him George Bush. This was the beginning of a real decline in thought on the left, which has steadily continued to this day.   Once respect for authority is removed, an unhealthy attitude in the people becomes increasingly common. For those on the left, this lack of respect permeates their thinking. Police officers, judges, and other public figures are treated shamefully by politicians in their speaking, and this transfers to their constituents, who refuse to have respect for those appointed over them.   But the Bible says, “Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor” (Romans 13:7).   This calls out for us to consider: does President Clinton deserve the honor of being called president? If he failed to call his predecessor by his rightful title, does that not disqualify him from being given the same honor? No. Just because he is a vile person, it doesn’t mean he is not entitled to the respect of the office which he held.   And we do not need to reduce ourselves to the same depraved level as such people. Be ready to give honor where honor is due.   Lord God, help us to live our lives in a manner that brings You glory at all times. It is often difficult to meet every expectation of Your word, but it is right for us to do our best at all times to do so. Help us to have the right attitude when we interact with others and before You all our days! Amen.

  6. 5d ago

    Matthew 23:6

    Thursday, 1 October 2026   They love the best places at feasts, the best seats in the synagogues, Matthew 23:6   “They affectionate, also, the first-reclining in the suppers, and the first-sittings in the synagogues.” (CG)   In the previous verse, Jesus noted how the scribes and Pharisees widened their phylacteries and enlarged the tassels of their garments. He continues with their self-serving attitude, saying, “They affectionate, also, the first-reclining in the suppers.”   There are a couple of new words. The first is prótoklisia, a first-sitting. It is derived from protos, foremost (in time, place, order, or importance), and klisia, reclination, as when sitting in a lounge chair or lying back on something.   The idea here is the most important seat at a meal, where people recline at low tables. This is a meal, as seen in the next new word, deipnon, the chief meal, usually in the evening. Of this seating, the Pulpit Commentary says –   “The custom of reclining on cushions set in horseshoe fashion at three sides of the table was now prevalent... The place of honour is said to have been at the upper end of the right side, the president being placed, not in the centre of that end of the table which faced the opening, but at the side. The most honoured guest would be at his right hand... There was often much manoeuvring to obtain this post, and many petty squabbles about precedence arose on every festal occasion.”   The point is that even during meals, these men strove to be recognized as the most important by being seated more honorably than others. Along with this, Jesus says, “and the first-sittings in the synagogues.”   Another new word is seen, prótokathedria, the first sitting. It is derived from protos, foremost, and kathedra, a bench. Again, the Pulpit Commentary, citing Edersheim, provides an explanation of the intent –   The synagogue “was built of stone, with an entrance generally on the south, and so arranged that the worshippers might direct their prayers towards Jerusalem. In the centre was placed the lectern of the reader; the women's gallery was at the north end. ‘The inside plan is generally that of two double colonnades, which seem to have formed the body of the synagogue, the aisles east and west being probably used as passages. At the south end, facing north, is a movable ark, containing the sacred rolls of the Law and the prophets. Right before the ark, and facing the people, are the seats of honour, for the rulers of the synagogue and the honourable.’ These were the places for which the Pharisees contended, thinking more of gaining these, where they could sit enthroned in the sight of the congregation, than of the Divine worship which nominally they came to offer.”   This was a me-centered aspect of the religious life of the scribes and Pharisees. They wanted to be seen as important in the eyes of everyone, and these were ways they could obtain such recognition.   Life application: Jesus has already given His disciples instruction on such attitudes –   “But Jesus called them to Himself and said, ‘You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. 26 Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. 27 And whoever desires to be first among you, let him be your slave— 28 just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.’” Matthew 20:25-28   Paul wrote about this mindset as well –   “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. 4 Let each of you look out not only for his own interests, but also for the interests of others.” Philippians 2:3, 4   In James 2, we read of showing partiality, something similar in thought, but from the other side of the matter. In these and other examples, we can learn that God does not look with favor on those who are consumed with themselves or who treat others poorly.   Each of us, therefore, should evaluate ourselves and our actions toward others, understanding that we are just people, like all others. Conducting our affairs in life as God desires is what assigns value to us. Therefore, let us endeavor to be pleasing to Him in this manner as we live our lives in His presence.   Heavenly Father, help us not to seek to exalt ourselves in the eyes of others, but to live with humility, knowing that You are evaluating us. May we always think of others as better than us, showing them kind respect no matter who they are. To Your glory, we pray. Amen.

  7. 6d ago

    Matthew 23:5

    Wednesday, 30 September 2026   But all their works they do to be seen by men. They make their phylacteries broad and enlarge the borders of their garments. Matthew 23:5   “All, also, the ‘deeds, theirs’, they do to ‘see’, the men. They widen, also, the ‘phylacteries, theirs’, and they enlarge the ‘tassels, the cloaks, theirs’.” (CG)   In the previous verse, Jesus noted that the scribes and Pharisees bind heavy burdens on the shoulders of men, but they are unwilling to move them with one of their own fingers. He continues excoriating them, saying, “All, also, the ‘deeds, theirs’, they do to ‘see’, the men.”   Jesus speaks of this elsewhere, such as people making long, showy prayers for everyone to hear. Some people have attention magnets stuck all over them, begging for everyone around them to see them and notice how interesting and important they are... in their own eyes.   The scribes and Pharisees were a lot like this, wanting everyone to notice them and everything they did. Their deeds were calculated for maximum exposure to the eyes around them. If they brought gifts to the temple, they were the types who would gladly tie bells to them so that with every step they took, the bells would ring and their offering would be seen by everyone – ohhhh, ahhhhh.   You know the types. They fill many churches around the world today. It is a ‘me-centered’ religion, even if it supposedly is directed toward the Lord. Jesus continues, saying, “They widen, also, the ‘phylacteries, theirs’.”   A couple of new words are seen. The first is platunó, to widen, make broad, enlarge, etc. It can be used figuratively, as in opening wide one’s affections. The next new word is phulaktérion. Vincent’s Word Studies describes these –   Phylacteries, called by the Rabbis tephillin, prayer-fillets, were worn on the left arm, toward the heart, and on the forehead. They were capsules containing on parchment these four passages of Scripture: Exodus 13:1-10; Exodus 13:11-16; Deuteronomy 6:4-9; Deuteronomy 11:13-21. That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these slips was to be tied up with well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the Rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a Sabbath. They profanely imagined that God wore the tephillin.   Jesus next says, “and they enlarge the ‘tassels, the cloaks, theirs’.”   Another new word is seen, megalunó. It signifies to make or declare great. As such, it can signify to exalt or magnify. In this case, the tassels they were commanded to wear on their garments according to the law were made into long, showy tassels. One gets the sense of “Hey, look at how religious I am! I have super long tassels, proving that I am super fulfilling the law mandated by the Lord through Moses.”   One can almost see them hoping for people to come and get their autographs.   Life application: If you have faith in the Lord, and if you are truly in love with Him and what He has done for you, what more do you need in regard to man’s approval? The answer should be obvious. You don’t need it.   When you have the favor of the King of the universe, there is no need to impress others. Rather, you can spend your time working on a proper relationship with Him. When you fail in one way or another, you are still motivated to work on the relationship through acknowledging your faults and moving on.   If you are living your life in this manner, you will find there is neither the time nor the need to impress others. Be content in your faith, and live your life for the Lord. That is a life well spent.   O God, how wonderful it is to know You and to share in Your goodness. Help us to not seek the world’s attention or try to impress others with our faith, except as they want to know why we are filled with joy. In this, may others want to know You personally and intimately. May it be so, to Your glory. Amen.

  8. Sep 29

    Matthew 23:4

    Tuesday, 29 September 2026   For they bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. Matthew 23:4   “They bind, indeed, burdens, weighty and oppressive, and they lay upon the ‘shoulders, the men’. The, also ‘finger, theirs’, not they will to stir them.” (CG).   In the previous verse, Jesus told those He was talking to that they were to guard and do the things the scribes and Pharisees told them to do, but they should not do according to their works. He next explains why, saying, “They bind, indeed, burdens, weighty and oppressive.”   Three new words are seen here. The first is desmeuó, to be a binder. This includes the thought of enchaining a prisoner or tying a load on another. It is from desmos, a chain, bond, band, etc. One gets the sense of these men putting fetters on others, binding them with loads that burden them.   The next new word is barus, weighty, as in burdensome or grievous. The third word is dusbastaktos, an adjective signifying something oppressive or grievous to be borne. It is derived from dus, hard or grievous, and bastazó, to bear or carry. Thus, it signifies a load that is miserable to carry around. One easily gets the sense of Jesus’ words.   It is as if these men have bound those under them with fetters attached to balls and chains, weighing them down and causing them to be oppressed and grievously burdened. And more, Jesus says, “and they lay upon the ‘shoulders, the men’.”   Another new word is seen, ómos, the shoulder. Strong believes it may be derived from the alternate of the word pheró, to bring or carry. The NAS Concordance thinks it is a primary word. Either way, it refers to the shoulder. It will only be seen again in Luke 15:5.   One can think of Jacob Marley from A Christmas Carol, weighed down and burdened with the torments that oppressed him. Jesus says that this is what the doctrines of these men were like. And more, He says, “the, also ‘finger, theirs’, not they will to stir them.”   Two more new words are seen. The first is daktulos, the finger. It is probably derived from deka, ten, the normal number of digits a person has on his hands. The last new word of the verse is kineó, to stir. It is from kio, to go. It can be used literally or figuratively to indicate movement in various ways, such as moving through life, provoking others into an insurrection, and so on.   One can see the ancient granddaddy of our word kinetic. That is derived from kinetikos, which is from kinein, a word cognate to kineó. The imagery is that of people overburdened by the rules and regulations of these religious leaders. They are grievously burdened, unable to move through life with any source of freedom or enjoyment. And yet, these men won’t assist them in the slightest.   Life application: Although the people of Israel had the law and they were expected to live under it and by it, the additional burdens cast upon the people only made their lives more difficult. The law itself was already a burden the people could not carry –    “Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.” Acts 15:10, 11   Peter, a man who was born and lived under the law, saw this and understood it to be true. He also knew that Jesus fulfilled the law for those who were under it. As such, that yoke was removed from the people when they came to Christ.   And yet, there are people today who reimpose the law upon people of Israel who never properly lived their lives under the law. But as soon as they profess Christ, some heretic comes along and tells them that they have to observe Moses. And more, they take people who were never under the law, meaning any non-Jewish person on the planet, and they tell them they must now observe Moses!   Think of it. These are the scribes and Pharisees of today. They cast a burden on those they instruct that the people of Israel were never able to bear and that the Gentiles never had to bear. Instead of leading them to Christ, who is the fulfillment of these things, they lead people into the bondage of legalism and law observance.   If Jesus’ words about the scribes and Pharisees are actively condemning of them and their actions, imagine how much trouble these false teachers will be in! And more, if all of Israel were swept away because of the teaching of its leaders, how much more do you suppose those who follow these law-observing heretics will also receive their just condemnation?   It is hard to imagine how thoroughly duped people allow themselves to be. But there is a remedy. Pick up the Bible and read it! In the Bible, one finds freedom in Christ. May you find it today.   Lord God, help us to live our lives faithfully in Christ Jesus our Lord, trusting in His fulfillment of all works necessary to restore us to You. We can rest in His accomplished word, apart from any deeds of our own. Hallelujah and amen.

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About

The first 64 episodes are from edited versions of some of the detailed Genesis sermons available at the SuperiorWord.org with the intention of making their content more accessible to a younger audience, using the International Children's Bible (ICB) text. In Feb 2021 we started an exciting daily commentary in the the book of Acts which took 3 years, during this time the children started adding their own reading of the verse, (ICB) which was being analysed. Since 2024 we have been going through the Gospel of Matthew verse by verse for the glory of God!

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  • Creator
    Bondservant of Christ
  • Years Active
    2021 - 2026
  • Episodes
    993
  • Rating
    Clean
  • Copyright
    © Copyright 2024 All rights reserved.
  • Show Website
    BIBLE IN TEN