Author: Charlie Garrett

Matthew 14:36

Charlie Garrett Daily Writing, Matthew (Written)

Tuesday, 9 December 2025

and begged Him that they might only touch the hem of His garment. And as many as touched it were made perfectly well. Matthew 14:36

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

This commentary contains an additional set of parallels on Matthew 14 from Daniel Higgins in England. (Click Here to listen).

To review the Matthew 14 translation on YouTube (Click Here). To review it on Rumble (Click Here).

“And they invoked Him that only they might touch the tassel of His garment, and as many, they touched, they were rehabilitated” (CG).

In the previous verse, it’s noted that the men of the area of Gennesaret recognized Jesus, and so they sent out to all the areas round about and brought to Jesus all that were sick. Now, to close out Chapter 14 (it is an exciting milestone as Matthew is 28 Chapters long), Matthew records, “And they invoked Him that only they might touch the tassel of His garment.”

This is the same hope-filled sign of faith that was seen in Chapter 9 –

“And, you behold! A woman, blood-flowing twelve years, having approached behind, she touched the tassel of His cloak. 21 For she said in herself, ‘If only I shall touch His cloak, I will be saved.’ 22 And Jesus, having turned and having seen her, He said, ‘You take courage, daughter. Your faith, it has saved you.’ And, the woman, she was saved from the very hour.” Matthew 9:20-22 (CG)

The people of Israel understood the significance of this tassel, and they knew that if they could get close enough to just touch it, there was the chance the Lord would favor them and heal their afflictions.

Being a tassel on the extremity of the garment meant that it was symbolically the furthest thing from His body. And yet, they felt that the power that radiated through this remote article would be sufficient to accomplish what they desired. It truly was an act of faith.

As a reminder concerning these tassels, they were mandated in the law by the Lord to spur the memory of the wearer of his obligation to the commands of the law. A blue cord was to be woven into them. This represented the law, blue being the color representing the law.

This extreme edge of the garment was the article they reached for. It is what Malachi prophesied hundreds of years earlier –

“But to you who fear My name
The Sun of Righteousness shall arise
With healing in His wings.” Malachi 4:2

The garments were cut in a way that they had four edges. The edge or wing of the garment is where the tassels would be affixed. Whether the people knew of the prophecy of Malachi, or whether the prophecy merely referred to the events surrounding Jesus’ powers exuding even from these wings, the fact that the healing was prophesied means that a change should be expected in the people. Understanding this, Matthew continues, saying, “and as many, they touched, they were rehabilitated.”

A new word, diasózó, is seen. It is derived from dia, through, and sózó, to save. Thus, it signifies “to save thoroughly.” The people were thoroughly saved from their affliction and thus rehabilitated.

Life application: What is going on here? Why is this account placed where it is? One can review the history of Israel in his mind and see that what has happened in Chapter 14 is a snapshot of Israel’s history in relation to the law. First, the account of John the Baptist being beheaded was given. Who is the only other person to have had a birthday celebration in Scripture? Pharaoh.

There is a reason why these two are mentioned. Pharaoh represents Egypt as its leader. Egypt typologically reflects living under the bondage of sin. It is Jesus who brought man out from under this bondage. But what is it that allows sin to wield its influence? Law.

Herod had John’s head removed, picturing the end of the law. John is the last prophet of the law. Something new was coming to replace the law he proclaimed. It was Herodius’ daughter who danced for Herod. Her name was Salome. Though not named in Matthew, the name still bears importance. It is from shalem, to be or make whole or complete. It signifies Peace.

Herodias is from the Hebrew arad, to flee or be free. She and Herod (same etymology) were condemned by John, the herald of the law, for their adulterous affair. They wanted to be free from the constraint of the law. Thus, Salome, Peace, was used to obtain this goal. In the beheading of John, the enmity between God and sinners is ended. Peace is restored.

With the law symbolically ended (Israel being brought out of Egypt). Jesus went to a deserted place across the sea, just as Israel was brought into the wilderness. The movement of Jesus from one place to another was across the Jordan. This is because the Jordan runs through the Sea of Galilee to the other side.

It is a picture of Israel’s rejection of Jesus, even after the law was ended (in the picture of John’s death). The Jordan pictures Jesus in His incarnation during His first advent, coming to die, as seen in the Superior Word Joshua sermons.

In the wilderness on the other side, Jesus is the Antitype of all of the implements prescribed under the law, such as the Ark, the Table of Showbread, the Menorah, etc. To understand this, one can review the Superior Word sermons of those passages.

The people of Israel joined Him in the desolate area where they were instructed and then provided the miracle of the bread and fish, just as Israel was provided the manna and quail in the wilderness. The five loaves symbolize God’s grace, feeding His people, Jesus, the Bread of Life.

The two fish symbolize the two testaments of Scripture, which point to the abundance found in Christ Jesus. The twelve small baskets of remnants picture the remnant saved of the twelve tribes of Israel (Romans 11:5). The five thousand confirm the grace of God (5) and the completion of the cycle, where nothing is wanting and the whole cycle is complete (10).

The disciples then got into a boat to cross the sea. However, they were tossed about and almost perished. It is still reflective of the time when Israel walked in the wilderness for forty years. That is why the events are noted as being “amidst the sea” in Matthew 14:24.

Verse 25 specifically mentioned that Jesus departed unto them in the ship in the “night’s fourth guarding.” Four is the number of material creation, the world number. It reflects the dispersion of the Jews around the world back to Israel and that they would finally cross over the waters in the end times.

Despite being alone on the sea, the Lord never really left them. He saved them from impending catastrophe, just as the Lord remained with Israel in the wilderness and just as He has remained with Israel for the past two thousand years, fully saving them as they individually looked to the cross. This was seen in the saving of Peter.

Peter’s salvation on the water was noted, “And seeing the forcible wind, he feared, and having begun to submerge, he croaked, saying, ‘Lord, You save [sózó] me!’” That pictured the fulfillment of the individual salvation that was found while Israel was in the wilderness. This occurred when the fiery serpent was set on a pole, and “if a serpent had bitten anyone, when he looked at the bronze serpent, he lived” (Numbers 21:9).

Despite his failing faith and having his eyes temporarily misdirected, he was saved. As Peter was the apostle to the Jews, it makes a nice touch concerning his epistles, directed to the Jewish people. After being given this salvation, the boat arrived safely on the other shore. It anticipates Israel being brought safely to the end of their time of being without Christ.

Matthew specifically says the boat is said to have arrived in Gennesaret, Princely Garden. It anticipates the arrival of Israel in the land of promise (salvation in Christ) that had been anticipated since their rejection of Canaan (symbolizing their rejection of Christ) in Numbers 14.

Once arriving in Gennesaret, which is on the salvation side of the Jordan (Jesus in His first advent), the people flocked to Him, and for those who reached out to Him, there was total salvation. This anticipates the total salvation of Israel after their time of bondage under the law has ended. Touching the tassel with the blue cord (the law) signifies their acceptance of Jesus, the One who has fulfilled the law.

This chapter has been given as a brief snapshot of Israel’s history in relation to Jesus, who is the Lord, Yehovah, incarnate. God is taking real historical events, such as a young girl dancing, the feeding of the multitude, the struggles amidst the sea, etc., and He is telling us that there is still a future for Israel, the people.

The importance of the law being opposed to grace is put on full display in this chapter. For those who want to live under the law, there is no hope. They remain “east of Jordan.” For those who are willing to be saved, they must come through Jesus to the other side. Give up law observance and be saved!

What a story of hope and ultimate redemption is found in the coming of Jesus Christ. Hallelujah!

Lord God, how good it is to know of the full and eternal salvation that is found in Jesus Christ our Lord. Thank You that even when our eyes may be misdirected from You for a moment, Your hand is still there, reaching out and saving us! Hallelujah and Amen.

The following commentary is submitted by Daniel Higgens from the UK to complement what is seen in Matthew 14

Notes between 2nd Chronicles and Matthew 14
Daniel Higgins, 30th November 2025

The Gospel of Matthew has been recognised for its deep structural connection to the Old Testament, and one striking pattern is how each chapter of Matthew echoes themes found in the corresponding book of the Hebrew Bible. As Genesis introduces origins and genealogies, Matthew 1 opens with the genealogy of Christ. As Exodus recounts Israel’s deliverance and early threats against God’s chosen deliverer, Matthew 2 presents Jesus’ birth, the flight into Egypt, and Herod’s murderous rage. This pattern continues throughout the Gospel, with Matthew’s chapters reflecting, summarizing, or re-framing the major themes of each Old Testament book. Whether or not Matthew intended a one-to-one mapping, the parallels are rich and unmistakable, showing Jesus as the fulfillment, continuation, and climax of Israel’s story from Genesis to 2nd Chronicles.

Comparing book 14 with Matthew 14

The commentary for 9th December on Matthew 14:36 includes a summary of the entire chapter and argues that Matthew 14 retells Israel’s history through real historical events which also carry a rich and beautiful typological symbolism.  To support that with 2 Chronicles, we can show that 2 Chronicles already summarizes Israel’s history in a way that parallels the patterns in Matthew 14.

2 Chronicles is not just history—it is the canonical summary of Israel’s story in the Hebrew Bible. It lays out the cycle that Matthew 14 symbolically reenacts:

  1. Prophet sent to warn about Law
  2. Prophet rejected / killed
  3. People enter wilderness experiences
  4. God remains faithful despite their failure
  5. A remnant is preserved
  6. Promise of restoration and return

Every one of these appears both in 2 Chronicles and in Matthew 14

  1. Israel’s Leadership Rejects God’s Law and His Messengers

2nd Chronicles theme:

From Joash to Ahaz to Manasseh to Zedekiah, the kings of Judah repeatedly reject the covenant and silence the prophets.  2 Chronicles 36:15–16 is the climax:

“They mocked the messengers of God, despised His words, and scoffed at His prophets…”

Matthew 14 parallel:

Herod, a corrupt ruler like those in Chronicles, rejects God’s last prophet of the law (John the Baptist).

  1. Killing the Prophet Marks the End of an Era

2nd  Chronicles theme:

The death of Zechariah son of Jehoiada (2 Chr 24:20–22) is a prototype because it foreshadows and sets the pattern for what will happen repeatedly in Israel’s history—particularly the final collapse described in 2 Chronicles 36 and the later rejection of John the Baptist in Matthew 14.

  • The prophet confronts the king
  • The king murders the prophet
  • This act signals national judgment and the end of a covenant era.

The book ends with the death/exile/judgment pattern repeated.

“They mocked the messengers of God, despised His words, and scoffed at His prophets, until the wrath of the LORD arose… and there was no remedy.” 2 Chronicles 36:15–16

Matthew 14 parallel:

John the Baptist is:

  • The last prophet under the law
  • Killed by a corrupt king
  • Signaling that the “old era” is ending  “…After being given this salvation, the boat arrived safely on the other shore. It anticipates Israel being brought safely to the end of their time of being without Christ.” – CG, December 9th

Just as Zechariah’s death marked the end of an age, John’s death announces that a new covenant is near.

  1. Wilderness Experiences as a Divine Reset

2nd Chronicles theme:

Israel repeatedly goes through “wilderness-like” periods—humiliation, exile, lack—
followed by God’s faithfulness and provision.

The exile is the final “wilderness,” where:

  • The people are scattered
  • God preserves a remnant
  • God promises to restore them (Cyrus’ decree in final verses)

Matthew 14 parallel:

After John (law/prophet) is killed:

  • The people go into a desolate place (wilderness).
  • God preserves a remnant
  • “In the wilderness on the other side, Jesus is the Antitype of all of the implements prescribed under the law, such as the Ark, the Table of Showbread, the Menorah, etc. To understand this, one can review the Superior Word sermons of those passages.” – CG, December 9th

Chronicles presents the wilderness/exile as necessary for restoration.
Matthew 14 plays out the same cycle in miniature.

  1. The Remnant Theme

2nd Chronicles theme:

Though judgment comes, a remnant survives. This remnant returns, rebuilds, and receives new mercies from God.

Matthew 14 parallel:

After feeding the five thousand:

“The people of Israel joined Him in the desolate area where they were instructed and then provided the miracle of the bread and fish, just as Israel was provided the manna and quail in the wilderness. The five loaves symbolize God’s grace, feeding His people, Jesus, the Bread of Life..” – CG, December 9th

Matthew, and 2nd Chronicles, shows Israel is not destroyed. A remnant remains for restoration.

  1. Israel’s Exile as “Tossed on the Sea”

2nd Chronicles theme:

The exile is depicted as:

  • Scattering (“He carried into exile to Babylon the remnant…”  2 Chronicles 36:20)
  • Danger from sword, destruction, temple burning etc (2 Chronicles 36:17–19)
  • God preserving His people “far away”   “Those who escaped from the sword he carried away to Babylon,…” 2 Chronicles 36:20
  • Eventually bringing them back to the land.

“This is what Cyrus king of Persia says: ‘The Lord, the God of heaven, has given me all the kingdoms of the earth, and He has appointed me to build Him a house in Jerusalem, which is in Judah. Whoever there is among you of all His people, may the Lord his God be with him; [a]go up then!’”  2 Chronicles 36:23

Matthew 14 parallel:

The disciples (representing Israel) are:

  • Tossed about on the sea
  • In danger of perishing
  • Saved by the Lord
  • Brought safely to the other side

“The disciples then got into a boat to cross the sea. However, they were tossed about and almost perished. It is still reflective of the time when Israel walked in the wilderness for forty years. That is why the events are noted as being “amidst the sea” in Matthew 14:24.

Verse 25 specifically mentioned that Jesus departed unto them in the ship in the “night’s fourth guarding.” Four is the number of material creation, the world number. It reflects the dispersion of the Jews around the world back to Israel and that they would finally cross over the waters in the end times.

Despite being alone on the sea, the Lord never really left them. He saved them from impending catastrophe, just as the Lord remained with Israel in the wilderness and just as He has remained with Israel for the past two thousand years, fully saving them as they individually looked to the cross. This was seen in the saving of Peter..” – CG, December 9th

This is a perfect typological parallel to the exile return narrative that 2 Chronicles ends with.

  1. Restoration Under a New Leader (Cyrus / Christ)

2 Chronicles ending:

The last verses of 2 Chronicles announce:

  • A new beginning
  • A new leader who brings them back
  • A restoration of worship
  • A new covenant moment

Matthew 14 ending:

  • “Peter’s salvation on the water was noted, “And seeing the forcible wind, he feared, and having begun to submerge, he croaked, saying, ‘Lord, You save [sózó] me!’” That pictured the fulfillment of the individual salvation that was found while Israel was in the wilderness. This occurred when the fiery serpent was set on a pole, and “if a serpent had bitten anyone, when he looked at the bronze serpent, he lived” (Numbers 21:9).
  • Despite his failing faith and having his eyes temporarily misdirected, he was saved. As Peter was the apostle to the Jews, it makes a nice touch concerning his epistles, directed to the Jewish people. After being given this salvation, the boat arrived safely on the other shore. It anticipates Israel being brought safely to the end of their time of being without Christ.
  • Matthew specifically says the boat is said to have arrived in Gennesaret, Princely Garden. It anticipates the arrival of Israel in the land of promise (salvation in Christ) that had been anticipated since their rejection of Canaan (symbolizing their rejection of Christ) in Numbers 14.
  • Once arriving in Gennesaret, which is on the salvation side of the Jordan (Jesus in His first advent), the people flocked to Him, and for those who reached out to Him, there was total salvation. This anticipates the total salvation of Israel after their time of bondage under the law has ended. Touching the tassel with the blue cord (the law) signifies their acceptance of Jesus, the One who has fulfilled the law..” – CG, December 9th

Jesus is the greater Cyrus, the true Restorer.

 

Matthew 14 (CG)

1 In that time, Herod the tetrarch, he heard the ‘Jesus hearing,’ 2 and he said to his servants, “This, he is John the Immerser! He, he is aroused from the dead, and through this the miracles work in him!” 3 For Herod, having seized John, he bound him, and he placed in prison for Herodias, his brother Phillip’s wife. 4 For John, he said to him, “Not it permits for you to have her.” 5 And desiring to kill him, he feared the multitude, for they held him as a prophet.

6 And, being Herod’s birthday, she danced, the daughter of Herodias, in the midst. And she pleased Herod. 7 Whence with an oath, He assented to give her what if she should ask. 8 And having been instigated by her mother, she says, “You give me here upon a platter the head of John the Immerser.” 9 And grieved, the king, but through the oaths and those co-reclining, he commanded it given. 10 And, having sent, he beheaded John in the prison. 11 And his head, it was borne upon a platter, and it was given to the damsel, and she bore to her mother. 12 And his disciples, having come, they lifted the body and they interred it. And having come, they told Jesus.

13 And Jesus, having heard, He withdrew thence in a boat to a desolate place by Himself. And the crowds, having heard, they followed Him afoot from the cities. 14 And Jesus, having withdrawn, He saw a great crowd, and He gut-wrenched upon them and He cured their sick. 15 And evening having come, they came to Him, His disciples, saying, “Desolate, it is, this place, and the hour, it passed already. You dismiss the crowds that, having departed into the villages, they should buy themselves food.”

16 And Jesus, He said to them, “They have no need to depart. You, you give, them to eat.”

17 And they, they say to Him, “Not we have here, if not five loaves and two fish.”

18 And He said, “You carry to Me here – them.” 19 And having commanded the crowds to recline upon the grass, having taken the five loaves and the two fish, having up-looked to the heaven, He blessed, and having broken, He gave to the disciples the loaves, and the disciples to the crowds. 20 And they ate all, and they gorged, and they lifted the superabounding pieces – twelve handbaskets full. 21 And those eating, they were about five thousand men, besides women and children.

22 And immediately, Jesus, He compelled His disciples to in-step into the boat and precede Him to the beyond until which He dismissed the crowds. 23 And having dismissed the crowds, He ascended to the mountain, off alone, to pray. And evening, having arrived, He was there solo. 24 And the boat, already it was amidst the sea being tormented by the waves, for the wind, it was contrary.

25 And the night’s fourth guarding, Jesus, He departed unto them, walking upon the sea. 26 And the disciples, having seen Him walking upon the sea, they were agitated, saying that it is a phantasm. And from fear, they croaked.

27 And immediately, Jesus, He spoke to them, saying, “You embolden! I, I am! You fear not!”

28 And having answered Him, Peter, he said, “Lord, if You – You are – You command me to come to You upon the waters.”

29 And He said, “You come!” And having descended from the boat, Peter, he walked upon the waters to come unto Jesus. 30 And seeing the forcible wind, he feared, and having begun to submerge, he croaked, saying, “Lord, You save me!”

31 And immediately, Jesus, having extended the hand, He seized him, and He says to him, “Little-faithed! Into why – you doubted?” 32 And they, having gone into the boat, it ceased – the wind.

33 And those in the boat, having come, they worshiped Him, saying, “Truly! You are God’s Son!”

34 And, having through-crossed, they came to the land of Gennesaret. 35 And, having known Him, the men of that place, they sent to all that surrounding, and they brought to Him all those having sickly. 36 And they invoked Him that only they might touch the tassel of His garment, and as many, they touched, they were rehabilitated.

 

Matthew 14:35

Charlie Garrett Daily Writing, Matthew (Written)

Monday, 8 December 2025

And when the men of that place recognized Him, they sent out into all that surrounding region, brought to Him all who were sick, Matthew 14:35

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And, having known Him, the men of that place, they sent to all that surrounding, and they brought to Him all those having sickly” (CG).

In the previous verse, Matthew noted that when Jesus and the disciples had crossed over the sea, they came to the land of Gennesaret. He next records, “And, having known Him, the men of that place.”

Jesus would have been known in the area because of previous visits. But more, John 6 notes –

“On the following day, when the people who were standing on the other side of the sea saw that there was no other boat there, except that one which His disciples had entered, and that Jesus had not entered the boat with His disciples, but His disciples had gone away alone— 23 however, other boats came from Tiberias, near the place where they ate bread after the Lord had given thanks— 24 when the people therefore saw that Jesus was not there, nor His disciples, they also got into boats and came to Capernaum, seeking Jesus. 25 And when they found Him on the other side of the sea, they said to Him, ‘Rabbi, when did You come here?’” John 6:22-25

Jesus would have been known by those He first encountered, but more who had been on the other side of the Sea of Galilee with Him the day before, which had included some of those who had already returned, would have come to meet up with Him again.

In their excitement at having Jesus there, it next says, “they sent to all that surrounding.”

The word went out all around the area of Gennesaret, telling the residents that Jesus was again in the area, probably telling about what had happened the day before with the feeding of the five thousand, along with the healings that were performed, and so Matthew notes of these residents, “and they brought to Him all those having sickly.”

In the small nation of Israel, the ministry of Jesus was filled with a constant stream of needs. It was a continuous rush of people desiring the healing touch of the Master.

Life application: Considering the small size of Israel at the time of Jesus’ ministry, both in land size and population, imagine the amount of physical suffering that is experienced around the world at any given time.

And when things are physically wrong with us, it is hard to focus on other things. Depending on the type of sickness and the level of pain, things can be so debilitating that there is nothing else we can think about. We may even take drugs to ease the pain, but they deaden our senses to the world around us.

God is not unaware of, nor uncaring about, these things. However, we are the ones who turned away from Him. For most of the world, we still do not regard Him as He expects, meaning through the offering of His Son.

And yet, because of the physical pains, wars, crime, and other suffering we see around us, we blame God and say we want nothing to do with Him. The fickle nature of this thinking is hard to imagine once we understand who God is and what He has done for us in giving Jesus to bring us back to Himself.

But even believers, at times, show a disdain for what God has done, blaming Him for our troubles and trials, as if He owes us. Jesus and the apostles’ words are clear, however. There will be suffering, pain, loss, wars, and natural disasters until the time when God renews all things.

We cannot expect to be isolated from such calamities. This is why it is important to read the Bible and understand what it tells us. When we know that this world will continue to be out of whack and that we can expect to be included in the things that happen, we can then focus on what lies ahead.

Even with the troubles of this life, we have a hope that transcends it. Let us remember this and hold fast to our confession of faith.

Lord God, despite the trials and woes of this life, we thank You for the promises that are sure to come. We have the certain hope of an eternity of joy and blessing far above anything we can imagine at this time. Thank You that we have this hope. If this life were all there was, it would be a futile, vain existence indeed. Thank You for Jesus and all that comes through knowing Him! Amen.

 

 

1 Samuel 13:16-23 (Your Kingdom, Not It Will Rise, Part II)

Charlie Garrett 1 Samuel (Written), Recent Sermons (Written)

Artwork by Douglas Kallerson.

1 Samuel 13:16-23
Your Kingdom, Not It Will Rise, Part II

(Typed 8 September 2025) Languages are more interesting than most people realize. The Chinese pictorial alphabet has all kinds of hidden pictures within it, many of which reveal biblical truths in the creation story found in Genesis. This includes characters that reveal things like the Garden of Eden, the fall of man, Noah’s Flood, etc.

I was skeptical about that until I asked Hideko if what was being presented was correct. In a moment, she confirmed much of it. However, on one of them, she tilted her head and said, “This one is dubious.” She could easily identify the correct ones and had to consider those that were less obvious.

The interesting thing to me is that a Chinese person didn’t figure this out. Rather, it was a missionary lady to China who learned the Chinese language. Only since she laid the foundation of this type of work have Chinese Bible scholars built upon it.

When Chinese people look at their written language, they look at an entire picture and make a connection to what is being conveyed, just like we do with a word, words, or an entire sentence in English.

In English, we don’t look at each individual letter. Instead, we add them together to form a whole word, clause, or sentence. We look at the larger parts, or the whole, to obtain the meaning. But if we stop and consider the etymology of words, what we write takes on significant and even historical meaning we may not know existed.

Text Verse: “Now where there is remission of these, there is no longer an offering for sin.” Hebrews 10:18

The lady who found those interesting pictures in Chinese characters did so because she had to learn each individual part, similar to letters within a box that would then form a whole thought. The Chinese just think of the entire box and draw it out as such.

Hebrew is an interesting language because it is formed from individual characters in an alphabet, but each character has a name, is derived from a picture, and has a meaning (or meanings). Words build upon one another somewhat like English to form other words, and thus, other thoughts.

In studying root words, information is obtained. Also, in looking at other words with the same spelling but which have different meanings, a common thought can be obtained because the same root gives the same information. Learning how these things work opens up the text in the most unusual and often incredible ways.

We’ve seen many examples of these things in the past and more lie ahead. Between Sergio and me, we spent almost two hours on a single word in today’s verses. After an hour, I had to get his help. After another half hour each, we figured out the meaning.

God is giving us information through these stories. Individual words are specifically chosen to ensure we make the necessary connections that will lead us to finding Jesus and what He has done for us.

Let’s continue to look for these things in today’s passage. Interesting things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Three Heads (verses 16-18)

The words of verse 16 are stated as a fact as a new narrative within the chapter begins. The previous account went from verse 13:1 to 13:15. Without stating any of the details about how these men arrived at their current location, the narrative details the facts of them being here…

16 Saul, Jonathan his son, and the people present with them remained in Gibeah of Benjamin

veshaul veyonathan beno veha’am hanimtsa imam yoshevim begeva Binyamin – “And Saul, and Jonathan his son, and the people, the ‘being found with them,’ sat in Geba Benjamin.” In the previous verse, which ended the sermon last week, it said –

“And he arose, Samuel, and he ascended from the Gilgal – Gibeah Benjamin.”

The Hebrew reads Geba, not Gibeah, as many translations incorrectly state. Despite the difference, both mean the same thing, Hill. They are located in the same general area, Geba being a bit north and east of Gibeah.

Of this location, the Pulpit Commentary says Geba was –

“…at one end of the defile, at the other end of which was Michmash; and here alone could the small army of Saul have any chance of defending itself against the vast host of the Philistines. However much we may blame Saul’s disobedience, he was a skilful soldier and a brave man, and his going with his little band to the end of the pass to make a last desperate stand was an act worthy of a king.” Pulpit Commentary

Saul means Asked (as in Asked for). Jonathan means Yah Has Given. Benjamin means Son of the Right Hand. It next says…

16 (con’t) But the Philistines encamped in Michmash.

u-phelishtim khanu bemikhmas – “And Philistines, they inclined in Michmash.” When the Philistines assembled against Israel, another assembly was called in Gilgal. At that time, the Philistines invaded and encamped in Michmash. They are still in that area after the events of Israel’s time in Gilgal.

As the chapter started, Jonathan was in Gibeah, and he attacked the Philistines in Geba. At that time, Saul was stationed in Michmash. This general layout of the forces is thus now reversed –

*Saul in Michmash
Jonathan in Gibeah of Benjamin
Philistines in Geba

*Gathering at Gilgal
*Saul and Jonathan in Geba of Benjamin
Philistines in Michmash

According to Strong’s, Michmash is derived from kamas, to store away, and figuratively, storing as in the memory. Jones’ agrees and defines it as Treasure or Treasury. Philistine means Weakener. With the armed men of Israel in Geba, it next says…

17 Then raiders came out of the camp of the Philistines in three companies.

Rather, the Philistine raiders are referred to in the singular: vayetse hamashkhith mimakhaneh phelishtim sheloshah rashim – “And he went, the ‘causing to raid’ from camp Philistines three heads.” With Saul, Jonathan, and only a small force of Israel accompanying the king, the Philistines have returned to their normal mode of life, raiding those around them.

As they could raid with impunity, instead of going as a single force, they divided into three raiding parties. The number three “…stands for that which is solid, real, substantial, complete, and entire” (Bullinger). It is the number of divine perfection.

The locations that were raided are all in the tribal area of Benjamin. Therefore, it may be that this raiding is a purposeful attempt to entice Saul and his meager army to come out and engage them in battle. Of these raiding bands…

17 (con’t) One company turned onto the road to Ophrah, to the land of Shual,

ha’rosh ekhad yipneh el derekh aperah el erets shual – “The head, one, he will turn unto the road – Ophrah, unto land Shual.” This area is northward, east of Bethel. Ophrah means Of the Dust. Shual means Fox. Thus, this is described as the Land of the Fox. Next…

18 another company turned to the road to Beth Horon,

veha’rosh ekhad yipneh derekh beith khoron – “And the head, one, he will turn road Beth Horon.” This was in an eastward direction. Beth Horon was first seen in Joshua 10. It means House of the Hollow and also House of Freedom. It is mentioned more than a dozen times, and the spelling varies considerably, providing nifty insights into what is being conveyed in the text.

18 (con’t) and another company turned to the road of the border that overlooks the Valley of Zeboim toward the wilderness.

The words are interesting: veha’rosh ekhad yiphne derekh ha’gevul hanishqaph al ge ha’tsevoim hamidbarah – “And the head, one, he will turn road the border the ‘peering upon Ravine the Zeboim,’ the wilderness-ward.” This group heads to the southeast, towards the wilderness of Judea.

The word shaqaph signifies to lean out a window. One gets the sense of peering or gazing out. Thus, they have taken a road that peers upon “Ravine the Zeboim.” The type of valley is a gay. It has lofty sides forming a ravine or gorge. Therefore, you would be on the road and you could peer out to see into and along the ravine.

The name Zeboim is found only here and in Nehemiah 11:34. The word is the plural of tsavua, said to be a hyena. The word tsavua, though, is only used in Jeremiah 12:9 when referring to the speckled bird of prey. The word tsavua is from tseva, dyed (as in stripes or spots). That word was only used in Judges 5:30.

Therefore, this is the ravine of the hyenas, being striped, or of the speckled birds of prey. It is said to be wilderness-ward. In the Bible, the wilderness is a place of God’s grace and of closeness to Him, but it is also a place of testing. For some, such as Israel, the testing results in disobedience. For others, such as Christ when He was tested, it is a place of fellowship through obedience.

The wilderness and the law are closely connected because testing is accomplished through law. This is seen in the word itself, midbar. It is derived from the verb davar, to speak, and the noun davar, meaning word. The Lord spoke the Ten Commandments (words/devarim) in the desert (midbar) of Sinai.

Thinking on these things, one can see the connection between Jesus, the Word of God, and His testing in the wilderness as well. Little details point to great pictures that are being developed. As for Israel’s state of things…

In the wilderness, I am tested
I know I am in the place of God’s grace
In His care I am nested
And I yearn within to see His face

I know that my time here is needed
And that in my testing, I will grow
His word, I have always heeded
Through it, Him I came to know

I am tested in this wilderness
But I am confident of His grace
Through my trials, He continues to bless
Until the Day I see His face

II. Sword and Spear (verses 19-23)

19 Now there was no blacksmith to be found throughout all the land of Israel,

vekharash lo yimatse bekhol erets Yisrael – “And artificer not he will be found in all land Israel.” The word kharash defines more than a blacksmith, such as engravers, craftsmen, etc. However, in this case, blacksmith is correct.

The reason there are none in the land may be that the Philistines exiled them to their land, or they may have killed them, or they may have forbidden those who worked with tools from doing so. In 2 Kings 24, the artificers were specifically mentioned as being carried captive to Babylon. However the practice was eliminated, the reason is…

19 (con’t) for the Philistines said, “Lest the Hebrews make swords or spears.”

The written Hebrew is singular: ki amar phelishtim pen yaasu ha’ivrim kherev o khanith – “For he said, Philistines, ‘Lest the Hebrews they will make sword or spear.’” The singular provides the sense of unity of thought. The kherev, sword, has been seen many times.

The khanith, spear, is new. It is from khanah, to incline (and thus to camp) or decline (as the sun in the afternoon). The connection is that a spear is for thrusting, like pitching a tent. That is from the same root as khanan, to stoop or bend in kindness to an inferior, as in God dealing graciously with someone.

The term Hebrew signifies Crosser Over.

20 But all the Israelites would go down to the Philistines

The structure is unusual but not unprecedented: vayeredu khal Yisrael ha’pelishtim – “And they descended, all Israel – the Philistines.” The word ha’pelishtim, the Philistines, is an abrupt way of saying they went down to the Philistines, probably in their enclave and not merely where their garrisons were. The word descended seems to imply this because their land was along the southern coast.

The abruptness is probably a way of conveying a state of degradation. It might be akin to us saying something like, “The poor guy, he went… tax office.” They had to make this pitiful trek…

20 (con’t) to sharpen each man’s plowshare, his mattock, his ax, and his sickle;

liltosh ish eth makharashto veeth eto veeth qardumo veeth makhareshatho – “to hammer – man his plowshare, and his hoe, and his ax, and his mattock.” Some unusual words are seen here. The first is latash, to hammer. This has only been seen in Genesis 4:22. The idea is that in hammering the implement, it is sharpened.

Of the following implements, other than the third, there is little consensus on what they are. The first is the makharesheth, a word found only here. It is from kharash, to scratch. Therefore, it is some type of implement used to scratch open the earth.

The next word is practically a mystery, eth. Where it is derived from is unknown. It is some type of digging implement like a hoe, shovel, or mattocks. In the famous words of Isaiah 2:4, it is normally translated as plowshare –

“He shall judge between the nations,
And rebuke many people;
They shall beat their swords into plowshares [eth],
And their spears into pruning hooks;
Nation shall not lift up sword against nation,
Neither shall they learn war anymore.” Isaiah 2:4

The third implement is the qardom. It was seen once before, in Judges 9:48. It is derived from qadam, to precede. Thus, it is an axe, which gives the sense of going before and striking.

The fourth implement is the makhareshah, a word similar to the first implement and having a similar meaning. It is found only here and in the next verse.

21 and the charge for a sharpening was

The words require thought: vehayethah hapetsirah – “And it was, the bluntness.” Lange says, “it is probable that the text is corrupt.” Keil agrees and rewrites the text. The KJV and other older translations follow the Targum and Jewish commentators, saying, “Yet they had a file for…” That would be a whopping paraphrase. Even then, it is unsupportable.

The noun is found only here, petsirah. It is from patsar, to peck at. The word is used to signify urging, such as in Genesis 33:11 –

“‘Please, take my blessing that is brought to you, because God has dealt graciously with me, and because I have enough.’ So he urged him [patsar], and he took it.” Genesis 33:11

Esau was worn down through Jacob’s pecking and relented. The meaning here is the same. The edges of the implements were worn down, becoming blunted. The correction to this is explained in the next words…

21 (con’t) a pim for the plowshares, the mattocks, the forks, and the axes, and to set the points of the goads.

pim lamakhareshoth velaetim velislosh qileshon u-lehaqardumim u-lehatsiv ha’darevan – “mouth to the mattocks, and to the hoes, and to three-prong, and to the axes, and to cause to station the goad.”

Before looking at the implements individually, the overall meaning of the previous words should be considered. The way this is done is to look at the parallelism from the previous verse –

And they descended, all Israel – the Philistines
*to hammer – man his plowshare, and his hoe, and his ax, and his mattock.

And it was, the bluntness
*mouth to the mattocks, and to the hoes, and to three prong, and to the axes, and to cause to station the goad.

The implements needed to be sharpened (hammered). The word mouth describes the edge of the sword, as when used in battle –

“And they killed Hamor and Shechem his son with the edge of the sword [lepi kharev: to mouth sword], and took Dinah from Shechem’s house, and went out.” Genesis 34:26

The words can be paraphrased as, “And it was, when they were dull, they hammered the implements giving them a sharpened edge.”

It cannot be that they had a file to sharpen their implements. It just said that they descended to the Philistines for this purpose. The NKJV (and almost all other recent translations), though innovative, is not a suitable explanation. The word pim is a form of the word peh, mouth, not a monetary unit.

Unless one evaluates the parallelism, the words seem hopelessly corrupt, as stated by Lange. But understanding the literary device, it then makes all the sense in the world. And so, the author next describes some of the implements already named, adding others not yet named, something one sees in parallelism.

The first new word is qileshon, a fork, coming from an unused root meaning to prick. Thus, it is a prong on a hay fork. This word is found only here.

The next word is dorbon, a goad. It is found only here and in Ecclesiastes 12:11 –

“The words of the wise are like goads [dorbon], and the words of scholars are like well-driven nails, given by one Shepherd.” Ecclesiastes 12:11

The causative verb (cause to station the goad) means that the goad either became extremely dull or broke off. It needed to be restationed, something only the Philistines were allowed to do. Though my translation bucks against all others, it is word-for-word literal, and the explanation, because of the parallelism, exactingly describes the matter.

Because of the strict control over such implements…

22 So it came about, on the day of battle, that there was neither sword nor spear found in the hand of any of the people who were with Saul and Jonathan.

vehayah beyom mikhemeth velo nimtsa kherev vakhanith beyad kal ha’am asher eth shaul veeth Yonathan – “And it was, in day battle, and not it was found sword and spear in hand all the people who with Saul and with Jonathan.” The Philistines carefully monitored the farming implements. Without artificers to repurpose the tools, Israel was unable to go on the offensive…

22 (con’t) But they were found with Saul and Jonathan his son.

vatimatse leshaul u-leyonathan beno – “And it was found to Saul and to Jonathan his son.” The precision of the words is clear. Saul and Jonathan had swords. However, the meaning may extend to all of the fighting men. In other words, Saul and Jonathan stand as representatives of their men.

The reason this may be the case is that Jonathan attacked the Philistines in verse 13:3. If he prevailed, he would have gotten their swords. Likewise, Saul’s fighting men would have had swords or other battle implements from earlier battles.

In the next chapter, a continuation of the events here, it will note that Saul’s men engage with swords. Thus, the previous clause probably means that other than these armed men, the general populace had no swords. Despite that, only Saul and Jonathan are named as such.

*23 (fin) And the garrison of the Philistines went out to the pass of Michmash.

vayetse matsav pelishtim el maavar mikhmas – “And it went, post Philistines, unto passage Michmash.” The words set up the coming narrative where Jonathan’s exploits will spur Israel to a great victory over the Philistines.

As noted earlier, Michmash is derived from kamas, to store away, and figuratively, storing as in the memory. It signifies Treasure or Treasury.

What is it I need to win this battle?
Shall I choose the sword or the spear?
The foes cause my soul to rattle
Which implement shall I hold near

If I have my sword
I can cut, but I must be near
With the spear, I can pierce
Which shall I use, the sword or the spear?

I can trust in the sword of the Lord
And on it, I can rely
I will choose to hold the spear
If you knew its meaning, you would know why

III. Law and Grace

This chapter deals with a proposition that explains end-times theology: What happens if Israel shrinks back from faith in Christ?

Saul is the anointed king in Israel. He is Ask, as in Asked for. He symbolizes those who are seeking the truth. Verse 1 said he was a son of one year in his reign, and he reigned two years upon Israel. Saul, those seeking the truth, reigned in the tribulation, warring against Nahash in Chapter 11.

His ordination was detailed in Chapter 12, but his name was never mentioned. Seeking the truth reigns in Israel in the tribulation, but that reign ends in the second year when David is set to be ordained. There needs to be a way to transition from Saul to David in the narrative to show how the Davidic line was settled upon.

The throne of David, though literally starting after Saul, is given as the epitome of the millennial reign of Christ, followed by the eternal reign of Christ. As such, there needs to be a way to convey this truth in typology. That is what this proposition is provided for.

Two is the number of division or difference. It is the year in which his reign ends. That is being explained in this chapter.

Saul has three thousand men of Israel, He Strives with God. That is the number of perfect reality, what is complete, and divine (three) combined with ten where there is completeness of order and the whole cycle is complete.

However, he retains two thousand for himself. These are with Saul, Asked in Michmash, Treasury, a picture of Scripture, the treasury of God’s word, in the mountains of Bethel. That signifies a large, centrally gathered group of people in the House of God.

The picture is of a group of people searching for the truth in the word of God, using both testaments, symbolized by the two and tens (two thousand).

One thousand are with Jonathan, Yah Has Given, in Gibeah Benjamin. Previous uses of the typology concerning Gibeah and Geba lead to Gabbatha where Christ was judged as the Son of the Right Hand.

It is Jonathan who engages the battle in verse 3 against the Philistines, the Weakeners in Geba. He comes against those who would weaken faith through law observance. All of the Philistines, the Weakeners, heard of his attack. Notice that Geba lacks the H ending. It is a sign of lacking the grace of God in Christ. The hey (H) is the fifth letter, the letter of grace.

Because of this, Saul blows the shophar, calling all the Hebrews, the Crossers Over, to hear. They are called Hebrews, demonstrating their victory in Christ, having crossed over into the New Covenant through Christ’s shed blood.

In verse 4, it noted that Saul had attacked a garrison of the Philistines. As the king, the credit goes to him. Israel has become malodorous to the Weakeners. Thus, the call is for all the people to gather at the Gilgal, the Liberty, signifying freedom in Christ.

It is the agreed-upon meeting place with Samuel in such a national gathering. The nation of the Weakeners, however, gathers to fight with Israel. The entire force of legalism is mustered to come against the Hebrews, those who have crossed over, meaning come to Christ.

The foe has an unheard-of number coming against them. The thirty thousand chariots define their “right moment.” The chariots reflect misplaced trust and pride –

“Some trust in chariots, and some in horses;
But we will remember the name of the Lord our God.” Psalm 20:7

The cavalry, parash, is derived from parash, to divide. Six is the number of man, particularly fallen man. They are those who have not believed and have come to divide those who have faith. The innumerable soldiers speak of an overwhelming force.

They are said to have encamped in Michmash, Treasury, eastward of Beth Aven, House of Nothingness. The seemingly pointless words will be further explained in Chapter 14, but eastward, qidmah, signifies before time, coming from qadam, before or preceding.

The meaning is that these Philistines are encamped in Scripture given before the time of Christ’s coming, as well as their subsequent rejection and exile (House of Nothingness). Said plainly, they are using only the Old Testament, meaning Scripture before the New was introduced. This is exactly what one would expect of Israel during the tribulation.

This is such an overwhelming flood of people coming against such believers in Israel that they hid in the caves, thorns, crags, etc. That will be undone in Chapter 14. It is reflective of the words of Jesus’ warning where the elect are to flee to the mountains in Matthew 24.

Verse 7, however, gave the shocked note, “And Hebrews – they traversed the Jordan, land Gad and Gilead!” During the tribulation, there will be believers who are so frightened at the overwhelming strength of the Weakeners that they will “uncross” the Jordan, meaning the Descender, Christ in His incarnation. That is reflected in Matthew 24, where even the elect could possibly be deceived.

These faithless souls will go back to Gad, Fortune, and Gilead, Perpetual Fountain. It refers to Israel without regard to any connection to the Holy Spirit. This was seen in Judges and again in Chapter 11.

To grasp the meaning, one must think of Israel as the means of providing the Fountain, the Holy Spirit, regardless of whether individuals are included in its transmission or not (Ephesians 2:12). The Spirit is the Mode by which one is included.

During the church age, Gentiles are brought into the commonwealth of Israel along with Jews. However, not all Jews nor all Gentiles receive it. Israel is Perpetual Fountain, not The Perpetual Fountain (meaning the Holy Spirit). The use or lack of use of the article before Gilead defines this. In this case, it is lacking the definite article.

These Hebrews, Jewish believers, have gone back to Israel, the fountain, without Christ, not holding to Him. It is those who are described in Hebrews 10 –

“For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. 28 Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. 29 Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? 30 For we know Him who said, ‘Vengeance is Mine, I will repay,’ says the Lord. And again, ‘The Lord will judge His people.’ 31 It is a fearful thing to fall into the hands of the living God.” Hebrews 10:26-31

Those verses are not speaking of the church, but of those of Israel who would return to the temple rites and rituals. In doing that, there is no longer a sacrifice for sin. Christ has come. The temple rites ended at that time. This, however, does not refer to a loss of salvation, as will be explained later.

Saul, Asked, however, is said to have stayed in the Gilgal, The Liberty, with his six hundred men, all shuddering… “Which way should we go? What should we do?”

That is the purpose of the tribulation period, of which verse 8 describes. Saul waited seven days, but Samuel didn’t come. The seven days are a day for a year, reflecting the seven years of the tribulation. A day for a year is a common means of reckoning such timeframes in Scripture.

As the days went by, those with Saul, those seeking the truth, continued to scatter. On the last day, he decided to offer the burnt offering and the peace offerings. But as seen already, there is no longer an acceptable sacrifice apart from Christ. Saul’s faith has failed him, and he has fulfilled the words of Hebrews 10.

No sooner had he relented and made his burnt offering than Samuel came. The Seed of Grace arrived, just as he said he would, but for Saul, it was too late. His words of explanation were rejected and, as Samuel said, “You were silly.” He failed to guard what Yehovah enjoined him and his kingdom, “not it will rise.”

The prospect of his kingdom has ended. In real history, this happened during Saul’s second year. In the proposition, it is given to describe truths to Israel concerning the coming Millennial Kingdom.

Verse 15, which ended the previous sermon, said that Saul ascended from the Gilgal, The Liberty, to Gibeah, Benjamin. The Seed of Grace returns to the all-sufficient judgment upon the Son of the Right Hand.

After noting that, it then said that Saul, Asked, numbered his people at six hundred. It is the number of man, fallen man, when nothing is wanting and the whole cycle is complete.

Verse 16 noted that Saul, Asked, and Jonathan, Yah Has Given, remained in Gibeah of Benjamin. The meaning is that despite failing, they remained in the all-sufficient judgment meted out upon the Son of the Right Hand.

After that, the Weakeners remained in Michmash. They are still holding to their incomplete revelation of Scripture, waiting to weaken those seeking the truth. This they did by sending out raiders under three heads.

The first went on the road of Ophrah, Of the Dust, unto land Shaul. The words speak of fallen man (Ophrah) in the land of foxes, those who attempt to trip up others in their walk, as noted in previous sermons. The name Ophrah is reflected in the words of Genesis –

“In the sweat of your face you shall eat bread
Till you return to the ground,
For out of it you were taken;
For dust [aphar] you are,
And to dust [aphar] you shall return.” Genesis 3:19

The second raiding band turned on the road to Beth Horon, House of Freedom. One can see the Philistines raiding those who have found Freedom in Christ. They are weakening their faith, drawing them back under the law.

Beth Horon is reflective of the words of Jesus, “And you shall know the truth, and the truth shall make you free” (John 8:32). The Weakeners, however, want to rob people of this through law –

“It is for freedom that Christ has set us free. Stand firm, then, and do not be encumbered once more by a yoke of slavery.” Galatians 5:1 (BSB)

The third party turned on the road which bordered “the peering upon Ravine the Zeboim.” As noted, the ravine is a valley with lofty sides. Zeboim signifies striped or spotted. Its root is only seen once –

“My heritage is to Me like a speckled [tsavua] vulture;
The vultures all around are against her.
Come, assemble all the beasts of the field,
Bring them to devour!” Jeremiah 12:9

One can see the Weakeners devouring those of Israel in the place of testing (wilderness-ward) through the misuse of the word.

Verse 19 noted that there was no artificer found in all the land of Israel, He Strives with God. There is no one who can fashion implements for the battle the people face, “Lest the Hebrews they will make sword or spear.”

The words speak of law and grace. The kherev, sword, has consistently pictured the law, being identical to the word Horeb, the mountain where the law was given. The khanith, spear, is the same word as the feminine form of khen, grace. This is the word from which Hannah, Grace, is ultimately derived.

As grace, kharis, is feminine in Greek, this word is used to parallel that. The Weakeners have taken away the people’s ability to discern law or grace. Instead, in verse 20, they had to descend to the… Philistines. The abruptness of the wording highlights the state of Israel during the tribulation.

There, they were able to sharpen (have hammered) their plowshare, hoe, ax, and mattock. Each word gives the sense of getting into Scripture – digging, scratching, plowing, hacking (at the Old Testament via the word qardom, coming from qadam, to precede).

This will be their only access at the time. This was highlighted in the parallelism –

And they descended, all Israel – the Philistines
*to hammer – man his plowshare, and his hoe, and his ax, and his mattock.

And it was, the bluntness
*mouth to the mattocks, and to the hoes, and to three-prong, and to the axes, and to cause to station the goad.

The inclusion of the goad, however, clearly shows that Christ can be found in the Old Testament, as indicated by Ecclesiastes 12:11. It is the same word, dorbon, used in the Sar Shalom New Testament in Acts 9:5 & 26:14, referring to when Jesus spoke to Saul –

“And when we were all fallen to the earth, I heard a voice saying unto me in the Hebrew language, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the goad [dorbon].” Acts 26:14 (ERV)

Jesus was telling Paul that he was kicking against the Scriptures that he knew, meaning the Hebrew Old Testament. Jesus was essentially saying, “Your own Scriptures testify to Me! And yet, you are kicking against this truth.” The Weakeners are the only ones to sharpen their implements. This means that the people are given biased instruction from the word.

However, both Saul and Jonathan are said in verse 22 to have kherev vakhanith, sword and spear. Those seeking the truth and those who are saved (Asked and Yah Has Given) alone possess the Old and New Testaments, which speak of law and grace.

The verses ended with, “And it went, post Philistines, unto passage Michmash.” The meaning is that the post of the Philistines is guarding the passage to the Treasury, Scripture. It sets the stage for what lies ahead.

The verses today are set forth as a proposition and a typological explanation as to why the line of Saul, those seeking the truth, failed to secure the kingship. In reality, Saul failed. However, spiritually, he reflects the truth that even those seeking the truth will falter.

Sin in man is too deep. Fallen man is incapable of perfectly pleasing the Father. Only Christ can do that, because only He is God incarnate, born without sin and living sinlessly under the law.

What is beautifully seen here is that despite Saul’s failure by returning to the law, there is the note that he remained in the Gilgal, in the Liberty. It is a note of eternal salvation. Hebrews 10, in particular, has hard verses that many fail to understand.

They use them to justify loss of salvation. But that is not at all what is being taught. Rather, they are a theological treatise on how returning to the law is insufficient to save anyone. Saul, in his failure to trust God, lost his right to the kingship.

Even though he will remain king while he is alive, for redemptive purposes, his kingdom ended in his second year. Despite this, he will continue to be used to reveal typological truths, but it is David who will become the central focus of the narrative, and from whose throne the Messiah will reign.

Chapter 13 is a necessary passage to reveal the literal, historical events that led to Saul’s loss of the kingship. However, it has been set forth as a typological proposition concerning the inability of the law to save anyone and that we need to trust in Christ, rest in Christ, and stay away from trying to merit God’s favor.

The church is in a battle against those who come in order to weaken our reliance on the grace of Christ. This same battle will be faced by believers in Israel of the future, meaning those who trusted Jesus during the tribulation.

What Israel needs is a king without the stain of sin. Saul, because of his fallen humanity, has been used as an example of this. What a great and glorious story of redemption we have in Jesus Christ. May we hold unceasingly to Him, the grace of God who came to dwell among us. Thank God for Jesus Christ our Lord. Amen.

Closing Verse: “Previously saying, ‘Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them’ (which are offered according to the law), 9 then He said, ‘Behold, I have come to do Your will, O God.’ He takes away the first that He may establish the second. 10 By that will we have been sanctified through the offering of the body of Jesus Christ once for all.” Hebrews 10:8-10

Next Week: 1 Samuel 14:1-14 God is able, this to do… (To Save in Many or in Few) (26th 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 13:16-23 (CG)

16 And Saul, and Jonathan his son, and the people, the ‘being found with them,’ sat in Geba Benjamin. And Philistines, they inclined in Michmash. 17 And he went, the ‘causing to raid’ from camp Philistines three heads. The head, one, he will turn unto the road – Ophrah, unto land Shual. 18 And the head, one, he will turn road Beth Horon. And the head, one, he will turn road the border the ‘peering upon Ravine the Zeboim,’ the wilderness-ward.

19 And artificer not he will be found in all land Israel. For he said, Philistines, “Lest the Hebrews they will make sword or spear.” 20 And they descended, all Israel – the Philistines, to sharpen – man his plowshare, and his hoe, and his ax, and his mattock. 21 And it was, the bluntness, mouth to the mattocks, and to the hoes, and to three-prong, and to the axes, and to cause to station the goad. 22 And it was, in day battle, and not it was found sword and spear in hand all the people who with Saul and with Jonathan. And it was found to Saul and to Jonathan his son.

23 And it went, post Philistines, unto passage Michmash.

 

1 Samuel 13:16-23 (NKJV)

16 Saul, Jonathan his son, and the people present with them remained in Gibeah of Benjamin. But the Philistines encamped in Michmash. 17 Then raiders came out of the camp of the Philistines in three companies. One company turned onto the road to Ophrah, to the land of Shual, 18 another company turned to the road to Beth Horon, and another company turned to the road of the border that overlooks the Valley of Zeboim toward the wilderness.

19 Now there was no blacksmith to be found throughout all the land of Israel, for the Philistines said, “Lest the Hebrews make swords or spears.” 20 But all the Israelites would go down to the Philistines to sharpen each man’s plowshare, his mattock, his ax, and his sickle; 21 and the charge for a sharpening was a pim for the plowshares, the mattocks, the forks, and the axes, and to set the points of the goads. 22 So it came about, on the day of battle, that there was neither sword nor spear found in the hand of any of the people who were with Saul and Jonathan. But they were found with Saul and Jonathan his son.

23 And the garrison of the Philistines went out to the pass of Michmash.

 

Matthew 14:34

Charlie Garrett Daily Writing, Matthew (Written)

Sunday, 7 December 2025

When they had crossed over, they came to the land of Gennesaret. Matthew 14:34

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And, having through-crossed, they came to the of land Gennesaret” (CG).

In the previous verse, Matthew noted that those in the boat came and worshiped Jesus, saying, “Truly! You are God’s Son!” Next, he records, “And, having through-crossed.”

The word, used in Matthew 9:1, signifies to cross through from one side to another. They safely made the journey, despite the storm. Having come to the other side, it next says, “they came to the land of Gennesaret.”

This is a new and rare word, found only once in each of the three synoptic gospels, Gennésaret. It is a word of Hebrew origin. Strong’s thinks it may be related to the name Kinnereth, and would thus mean Harps. This seems unlikely.

Another possibility is that it is derived from gan, garden, and Sharon. Thus, it would signify the Garden of Sharon. Another likely possibility would be Garden of Princes, the second half coming from the plural of the Hebrew sar, a prince. However, the plural may designate a fulness as in Princely Garden or Garden of the Prince (Hitchcock).

Of this location, the Topical Lexicon says –

“Gennesaret denotes the fertile plain that stretches for roughly three miles along the north-western shore of the Sea of Galilee. Bounded by the rising hills of Naphtali on the west and washed by the fresh waters of the lake on the east, the plain is celebrated in both Jewish and later historical sources for its mild climate, abundant springs, and astonishing productivity. Josephus wrote that it produced ‘every fruit’ in profusion and that its temperate air allowed for continuous harvests. Numerous thermal and cold springs join to form streams that empty into the lake, creating a natural irrigation system. The plain’s prominence made its name a convenient designation not only for the shoreline but for the entire lake itself, hence ‘Lake of Gennesaret’ (Luke 5:1) as an alternate title for ‘Sea of Galilee’ or ‘Sea of Tiberias.’”

John’s gospel says that they were heading towards Capernaum when they left the other side. That is in the general area, Capernaum being to the north and Magdala to the south.

Life application: Despite having terrible times on the Sea of Galilee, struggling against the winds and waves, the appearance of Jesus taught the disciples a valuable lesson concerning who He is and our capabilities when we focus, or fail to focus, on Him.

After the ordeal, the sea was calmed, and the boat safely arrived on the other shore. This trip can be equated to our lives. We set out with confidence in where we are going, planning on a particular trip to take a certain amount of time, with a safe arrival at a designated location.

Nobody plans a trip and says, “We’ll leave at 6:47 tomorrow, fly to Atlanta, switch planes, and continue towards Montana, but we will encounter terrible turbulence at 3:47 in the afternoon, lose the left wing of the aircraft, and die in a fiery inferno as the plane crashes into the side of a remote mountain.”

We don’t know the future, so how can we plan such an event? But despite having a set schedule for arriving at Helene, Montana, we also don’t know if we will actually get there or not. Our life is a journey where risk is involved. For most of us, we attempt to make it on our own effort, and usually without God.

But then the troubles come, and for those who are the Lord’s, we remember Him, pick up our Bibles, and find Him there with us, reassuring us that He is present with us. With the knowledge of His presence, and with our eyes fixed on Him, we can do the miraculous in this life.

And when our journey is through, we will arrive safely on the next shore. Jesus has absolutely assured us that this is so. His word will never fail, and so let us not get disheartened, no matter what the trial. Nothing can prevent us from being brought safely into God’s presence after this life is complete.

“Yet in all these things we are more than conquerors through Him who loved us. 38 For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, 39 nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.” Romans 8:37-39

Lord God, our walk can be a walk of confidence and surety if we simply pick up the word, trust what it says, and apply faith in that to our lives. Otherwise, we are like rudderless ships tossed about on a sea of confusion and without hope. But because we know Your word, we know that You are there with us, ever faithful and tenderly guiding us to our final shore. Amen.

 

Matthew 14:33

Charlie Garrett Daily Writing, Matthew (Written)

Saturday, 6 December 2025

Then those who were in the boat came and worshiped Him, saying, “Truly You are the Son of God.” Matthew 14:33

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And those in the boat, having come, they worshiped Him, saying, ‘Truly! You are God’s Son!’” (CG).

In the previous verse, it was noted that when Jesus and Peter got into the boat, the wind ceased. Overcome by the events they have seen and experienced, it next says, “And those in the boat.”

The words may suggest that there were more than just the disciples in there. The boats on the Sea of Galilee would not be very large, but they may have been large enough to carry some others along. Either way, the boat was big enough for them to get up and move around. That is seen in the word translated as “having come.”

The word is omitted by some texts and most modern Bibles. However, it would be the natural reaction to such events. Peter wanted to come to Jesus. This certainly wasn’t limited to him, but he was the one who called out, and so he was the one who was petitioned to come.

Once those on the boat saw what had transpired, especially the sudden calming of the sea, it would be natural to come forward to be near Jesus. This was because “they worshiped Him.”

Jesus was well known to them and the One who instructed them. It is true that if someone encountered such events in the presence of an unknown person, he may want to stay back a bit and worship from a distance. But because of their familiarity with Jesus, they wanted to be nearer to Him when bowing before Him.

The words are natural, and as would be expected. With that noted, Matthew next notes that they were “saying, ‘Truly! You are God’s Son!’”

The words lack a definite article, as in, “You are the Son of God.” Despite this, it is at least an acknowledgment that Jesus was ordained by God in a unique way. He had walked on the water, and the weather was under His control. At this point, they may have been thinking of someone in the line of Moses who did such things under the authority of the Lord.

Jesus had also healed the people and multiplied the bread. Therefore, they may also have been thinking of someone like Elijah or Elisha, who had healed and/or multiplied bread under the authority of the Lord. Even until the later points of the gospel narratives, a true and complete understanding of who Jesus was continued to escape the disciples.

To be dogmatic and state that the disciples thought Jesus was “the Son of God,” meaning deity, at this point would be stretching what the disciples actually believed. Even after the resurrection, they required schooling to understand who Jesus was and the things that pertained to Him –

“Then He said to them, ‘These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.’ 45 And He opened their understanding, that they might comprehend the Scriptures.” Luke 24:44, 45

Life application: There are several views concerning who “the sons of the God” are in Genesis 6. The predominant view is the sensational view, meaning that these were angel/human hybrids. Though sensational and, therefore, exciting, it doesn’t at all match up with the rest of Scripture.

Being a son of “the God” signifies a person who is in a right relationship with God or one who is set in contrast to such a relationship. The structure of the early Genesis account is presented in such a way that thoughts are introduced and then they are explained in a following passage.

For example, the thought concerning the creation of man is presented in Genesis 1. However, that is more fully explained in Genesis 2. The thought of being obedient to the law given by God and the penalties for not doing so are seen in Genesis 2, but the example of the test concerning the law is seen in Genesis 3.

The thought of the promise of a return to a right state in the presence of God is seen in Genesis 3, and the anticipation of that by Eve, and the knowledge that it is lost to her is seen in Genesis 4.

The state of a disobedient line of people who are separated from the line of those who remain friendly to God is seen in Genesis 4. The line of those who are in a right relationship with God and who will eventually lead to the Messiah is seen in Genesis 5. This particular line that is set apart to God is meticulously detailed in Genesis 5, and it is explained by the words “sons of the God” in Genesis 6.

Themes are introduced and then expanded upon. Contrasts are set up to distinguish those who are out of favor with God from those who are in favor with God. This continues to develop throughout the book. For example, like the ungodly line of Cain being introduced, followed by the godly line, the generations of Ishmael are detailed in Genesis 25:12-18, followed by the generations of Isaac beginning in Genesis 25:19.

The generations of Esau are given in Genesis 36. This is followed by the story of Jacob’s offspring and what happens to them, which continues to highlight the line of those in a right standing with “the God.”

To suddenly introduce a concept, such as angels sleeping with men, is wholly out of line with this carefully detailed pattern of what God is doing. It is a faulty analysis that fails to understand what God is doing in Scripture and why He highlights things in the manner he does. Yes, it is sensational, but it is also incorrect.

If you want proper theology concerning “the sons of the God,” stay away from the idea that angels came in and started having sex with human women. It is an unbiblical and unreasonable proposition.

Lord God, it is fun and exciting to watch monster movies, but such things are not based in reality. Why would we treat Your word as if it were an exception to what we already know about the world around us? Give us wisdom to keep Your word in its proper context. Be glorified in our pursuit of Your superior word. Amen.