Author: Charlie Garrett

Saturday, 19 April 2025

And suddenly, a woman who had a flow of blood for twelve years came from behind and touched the hem of His garment. Matthew 9:20

Note: You can listen to today’s commentary courtesy of our friends at “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, you behold! A woman, blood-flowing twelve years, having approached behind, she touched the tassel of His cloak” (CG).

In the previous verse, it said that Jesus arose and followed the ruler and that His disciples followed Him also. Now, the narrative continues, saying, “And, you behold! A woman, blood-flowing twelve years.”

Two new words are seen here. The first is haimorroeó. It is derived from haima, blood, and rheó, to flow as water. Thus, it is a blood-flowing. It is only used here in the New Testament, but the Greek translation of the Old Testament uses it in Leviticus 15:33 to indicate the blood-flowing of menstruation. It is used this way in classic Greek medical writings as well.

According to Levitical law, this would make her unclean –

“If a woman has a discharge of blood for many days, other than at the time of her customary impurity, or if it runs beyond her usual time of impurity, all the days of her unclean discharge shall be as the days of her customary impurity. She shall be unclean. ²⁶ Every bed on which she lies all the days of her discharge shall be to her as the bed of her impurity; and whatever she sits on shall be unclean, as the uncleanness of her impurity. ²⁷ Whoever touches those things shall be unclean; he shall wash his clothes and bathe in water, and be unclean until evening.” Leviticus 15:25-27

The next new word is dódeka, twelve. It is a prominent number in Scripture. When it has typological or spiritual meaning, EW Bullinger notes that it signifies “perfection of government, or of governmental perfection.” For example, there are twelve tribes of Israel and the twelve apostles. They form the structure of the establishment of the nation of Israel and the church. Of this woman, it next says, “having approached behind.”

Another new word is introduced here, opisthen, signifying “from behind.” As she was unclean, she would not want to be seen or approached by another, lest they touch her and become unclean as well. As such what she is attempting to do is done stealthily to conceal her presence. Once she had approached him, it says “she touched the tassel of His cloak.”

Another new word, kraspedon, is seen. It is uncertain where it is derived from, but it signifies a margin, as in a fringe, border, hem, etc. In this case, it would be the tassel of His garment –

“Again the Lord spoke to Moses, saying, ³⁸ ‘Speak to the children of Israel: Tell them to make tassels on the corners of their garments throughout their generations, and to put a blue thread in the tassels of the corners. ³⁹ And you shall have the tassel, that you may look upon it and remember all the commandments of the Lord and do them, and that you may not follow the harlotry to which your own heart and your own eyes are inclined, ⁴⁰ and that you may remember and do all My commandments, and be holy for your God. ⁴¹ I am the Lord your God, who brought you out of the land of Egypt, to be your God: I am the Lord your God.’” Numbers 15:37-41

These tassels were mandated by the Lord to spur the memory of the wearer of his obligation to the commands of the law. This extreme edge of the garment was what she reached for. It is what Malachi prophesied of 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 woman knew of the prophecy of Malachi, or whether the prophecy merely referred to the events surrounding His powers exuding even from these wings, the fact that the healing was prophesied means that a change should be expected in the woman.

Her faith led her to the steps of the Messiah in anticipation of cleansing. What will transpire, therefore, will lead to another validation of the ministry of Jesus Christ, confirming Him as the One prophesied to come.

Life application: Healings such as the one anticipated in Malachi are recorded to validate that Jesus is the Messiah. If the woman will be healed in the verses to come, the purpose of the event will have been realized and recorded.

A Person was prophesied to come and do certain things in order to fulfill the Scriptures that were written about Him. When those things were fulfilled, there is now no longer a reason for them to be fulfilled again.

This is the problem with taking verses like these in Matthew and claiming that we can be healed like the woman. The validation of who Jesus is was for Israel. With the prophesies fulfilled, their fulfillment was recorded. Therefore, in Scripture we also have the validation that Jesus is the fulfillment of the role of Messiah.

Israel needs no more validation, and they should not expect it. They have the word and must accept what it says by faith. We have the word and are to accept it by faith. We should not expect the healings to come as they did at the time of Jesus’ ministry.

Instead, we can pray for them and allow God to be God. If He chooses to heal, we will be healed. If He allows our affliction to continue, it will do so. Don’t take verses out of their intended context. What is recorded has a context and a purpose that may not apply to us today.

Lord God, we know that You can do all things. When we pray for relief, it is because we desire it. But You may see a greater purpose in our afflictions. Help us to understand and accept Your will above all else. To Your glory, we pray. Amen.

Friday, 18 April 2025

So Jesus arose and followed him, and so did His disciples. Matthew 9:19

Note: You can listen to today’s commentary courtesy of our friends at “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 Jesus, having arisen, He followed him – and His disciples” (CG).

In the previous verse, a ruler came to Jesus, prostrated himself before Him, and petitioned Him to come and rouse his daughter from the dead. Matthew next records, “And Jesus, having arisen, He followed him.”

The words take the reader back to verse 9:10 –

“And it was, He – reclining in the house.”

In other words, everything that has been said since then has been while Jesus reclined at the table. Now, with this urgent petition from the ruler, Jesus arose and followed him. With that understood, it next says, “and His disciples.”

The intent is “all His disciples.” There is no limiting factor given by Matthew. In fact, Mark notes that a great multitude followed Him. Luke says that multitudes thronged Him. It is for this reason that it can be assumed that even the disciples of John the Baptist came along to see what was going on.

It is unlikely that something like this would arise, and the disciples of John would say, “Well, that’s interesting, but you answered our question, and we’ll be heading home now.”

Rather, they would have wanted to see what Jesus would do. This then explains Jesus’ words in Matthew 11 about the dead being raised when responding to John the Baptist’s question.

Having said that, Luke places the question by John before this account, but after the account of another raising, Jesus will do. Therefore, one of them may be providing details categorically while the other is providing them chronologically.

Life application: Little additions to verses that may seem irrelevant are often important details to help us understand greater truths that will be presented later. The note about Jesus’ disciples following Him may have a bearing on several things.

First, it tells us that the events that are yet ahead are eyewitness accounts. Second, it tells us that even though the disciples went with Him, some of them were excluded as they arrived at the house of the ruler.

In Mark and Luke, Jesus only lets three of the disciples join Him when He raises the girl. Also, we find that it is likely that even though His disciples followed Him, that was not all who followed Him. Only by reading all three of the synoptic gospels are we able to form a greater picture of how the events unfolded.

Paying attention to the details will help us resolve questions that may arise. But that will not come through a single reading of the gospels. Reading them many times and making cross-references is needed to figure out what is going on. This is important because the naysayers are out there.

Such people will say, “See, this contradicts that.” However, by doing a thorough study of what is presented, one realizes that such is not the case. Pay attention to the little details. They can lead you to check other things that will help you see the greater panorama of information being presented.

Lord God, help us to pay attention while reading Your word. The things of this world sometimes cloud out our time of reading so that when we are done, we don’t remember what we just read. Give us focus and clarity to read, contemplate, and remember the things we have read. May our priority be toward Your word when we are reading. Amen.

Thursday, 17 April 2025

While He spoke these things to them, behold, a ruler came and worshiped Him, saying, “My daughter has just died, but come and lay Your hand on her and she will live.” Matthew 9:18

Note: You can listen to today’s commentary courtesy of our friends at “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).

“He, speaking these to them, you behold! A ruler, having come, he kneeled to Him, saying that, ‘My daughter now, she died. But having come, You upon-set Your hand upon her, and she will live’” (CG).

In the previous verse, Jesus noted that they don’t put new wine into old wineskins. Rather, they put new wine into new skins. It is during this conversation that Matthew next says, “He, speaking these to them, you behold!”

What transpires at this time is a part of what is leading up to John the Baptist’s question to Jesus, which will be seen in Chapter 11. John’s disciples are there asking a question of Jesus. As such, it can be assumed that they will follow Jesus as He responds to the request that will now be made. Understanding this, it next says, “A ruler, having come, he kneeled to Him.”

The man’s position is a new noun, archon. It is derived from the verb archó to rule. Hence, it refers to a ruler of some sort. In this case, he is a ruler of the synagogue named Jairus, as noted in Mark 5. Whether this means he was the chief ruler or one of the officials there isn’t stated, but he held a ruling position in the synagogue.

His kneeling before Jesus is a mark of respect and humility. He is in a greater position within the society, and yet, he has humbled himself before Jesus. It demonstrates that something has informed him that Jesus is actually in a greater position in reality. Because of this, it next says he was “saying that, ‘My daughter now, she died.’”

Here the thugatér is introduced. It is a primary word signifying a female child. It can be used figuratively of the feminine position in general, such as “daughters of Jerusalem,” or “daughter of Zion.” In such a case, it is a Hebraism indicating belonging to a society, city, household, etc.

As for Jairus’ daughter, death is something common to all people. When a person dies, it is evident that it has happened. There are times when someone may still be alive, having been misdiagnosed for one reason or another, but that is an extremely rare occasion.

In other words, it is certain that the child has died. People who attempt to diminish the words of this account 1) weren’t there, 2) have to dismiss the words of those who would know, and thus, 3) make a claim based on biases that are not supported by the text.

We have the words that describe the situation and are asked to accept them as true and reliable. Understanding this, Jairus continues to speak, saying, “But having come, You upon-set Your hand upon her, and she will live.”

Another new word is seen here, epitithémi. It is derived from epi, upon, and tithémi, to set, lay, appoint, etc. In this case, it means to lay upon. Jairus believes that Jesus has this ability, and he is requesting that He come with him to have her life restored to her.

We can question what the basis of his faith in Jesus’ abilities is. In other words, what is it that would make this person think Jesus could do this? The answer is probably because of events that previously took place there in Capernaum. In Chapter 8, the centurion pleaded with Jesus to come and heal his servant. As noted, from the parallel account in Luke, this centurion had built the synagogue for them –

“Now when He concluded all His sayings in the hearing of the people, He entered Capernaum. ² And a certain centurion’s servant, who was dear to him, was sick and ready to die. ³ So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant. ⁴ And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, ⁵ ‘for he loves our nation, and has built us a synagogue.’” Luke 7:1-5

Therefore, it is likely that he knew of the event and was placing the same trust in Jesus that the centurion had done. He very well may have been one of the elders who was sent to Jesus. Now, his child was dead. There was nowhere else to turn, and so he came to Jesus in the hope that the same power that worked through Him to heal the centurion’s servant would be available to restore his daughter to life.

Life application: If the conjecture about Jesus’ interaction with the centurion is correct, it is a subtle hint at the direction of the overall narrative as the life and ministry of Jesus unfolds, and which is unfortunately overlooked.

This synagogue ruler is right that Jesus can heal his daughter. It is also of note that he bowed before Jesus and requested Him to come and heal her. But there is a difference in the account with the centurion. Luke 7 continues with –

“Then Jesus went with them. And when He was already not far from the house, the centurion sent friends to Him, saying to Him, ‘Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof. ⁷ Therefore I did not even think myself worthy to come to You. But say the word, and my servant will be healed. ⁸ For I also am a man placed under authority, having soldiers under me. And I say to one, “Go,” and he goes; and to another, “Come,” and he comes; and to my servant, “Do this,” and he does it.’” Luke 7:6-8

Even if the ruler of the synagogue has done nothing wrong and his actions are what would normally be expected, the contrast between the Gentile centurion and the Jewish ruler is still markedly noticeable. Instead of coming to Jesus and asking Him to heal his daughter immediately, he instead asked Him to come and place His hands upon her.

This subtle difference demonstrates a great chasm between the faith of the centurion and the synagogue ruler. Even if this is not noticeably highlighted, it follows the pattern set time and again in Scripture. God is looking for faith above all else. At what point will our faith be established?

Will our faith be proven by sight? Do we need a miracle to establish our belief in the capabilities of the Lord? Will our faith be strengthened through a new job or a promotion? Or is our faith strong enough to exist without any such things? The Gentile centurion’s faith was without sight. It was without the nearness of his presence to Jesus. It was also with the understanding that Jesus could accomplish His actions by verbal command alone.

Jairus was respectful and hopeful, but it appears the contrast is purposeful. His faith was one that desired to be validated through action rather than trusting that the action was already the sure outcome.

Let us have the faith that says, “Lord, we know you can do all things. Whether You grant our petition or not, we will never allow our faith in You to diminish.” With this, God will certainly be pleased.

Lord God, help us to be people of faith, even without sight or without results in our petitions to You. Help us to remember that what we want is not always what is right according to Your plan. When we do not receive what we have desired, may our faith remain steady and unwavering. Amen.

Wednesday, 16 April 2025

Nor do they put new wine into old wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved.” Matthew 9:17

Note: You can listen to today’s commentary courtesy of our friends at “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).

“Nor they cast new wine into old skins. And if otherwise, they burst the skins, and the wine – it is outpoured, and the skins – they are destroyed. But they cast new wine into new skins, and both – they are preserved” (CG).

In the previous verse, Jesus noted that people don’t put unfulled cloth on a new garment. If they did, when the cloth shrank, it would pull away from the garment, making things worse. Making a similar analogy, Jesus next says, “Nor they cast new wine into old skins.”

Here, the word oinos, wine, is introduced. It is a primary word, but it is believed that it is derived from the Hebrew word yayin, also signifying wine. The word can be used in a literal sense, but it can also be used metaphorically, as in the wine of wrath or passion.

In the Bible, wine symbolizes the merging together of cultural expressions into a result. The thing that ought to happen can happen, symbolized by wine. As such, it represents our reasoning and that which can change our minds.

Another new word is the noun askos, skin. It refers to a leather or skin used for holding something. It is derived from the verb askeó, to train or exercise. But that is derived from skeuos, a vessel for containing things. This root, skeuos, can be used when referring to a person, such as 1 Thessalonians 4 and elsewhere –

“For this is the will of God, your sanctification: that you should abstain from sexual immorality; ⁴ that each of you should know how to possess his own vessel [skeuos] in sanctification and honor, ⁵ not in passion of lust, like the Gentiles who do not know God.” 1 Thessalonians 4:3-5

Jesus next says, “And if otherwise, they burst the skins, and the wine.”

If new wine, which is unfermented, is placed into old skins that have already been stretched, when the wine ferments and expands, the skin will not be able to handle the pressure. It has already reached its limits of stretching. It would be like going to a gas station and putting more air into an already-filled tire. The result will be a flat tire. Jesus notes this, saying, “it is outpoured, and the skins – they are destroyed.”

Here is another new word, ekcheo, to pour out. This can be literal, as in pouring out a bowl. It can be violent, like when Judas’ innards gushed out when he fell after hanging himself in Acts 1:18. It can also be figurative, as when the Spirit is poured out on believers or when God pours out His love upon His people.

Jesus notes that when someone follows this incorrect process, the wine and the skins are both ruined. Thus, the remedy is seen in His next words, “But they cast new wine into new skins, and both – they are preserved.”

One final new word is seen here, suntéreó. It comes from two words signifying “with” and a watch as in guarding when you keep something close by. Thus, it means to keep closely together. In this case, it speaks of the preservation of the skins and the wine.

What Jesus is referring to with these two examples is based on the surrounding context. The disciples of John came to Jesus asking why His disciples didn’t fast. Jesus explained that He was the bridegroom and as long as He was with His disciples, there would be no fasting at such a joyous time. Only when He was taken from them would they mourn.

The point of Jesus’ words is the difference between the two economies, or dispensations that were being expressed, the law and grace. The new wine is the new dispensation of grace to come. The old wine was the dispensation of the law. If one were to introduce the new concept into the old, it would not work because the two were incompatible. Only if one put the new wine, the new cultural expression, in the new wineskin would the mind be changed.

Being John’s disciples (also the Pharisees), they were conducting their affairs under the dispensation of the Law. Jesus was preparing His disciples not for more law but for grace. But the two are incompatible. If you try to put grace in a person stuck under law observance, the grace would be ruined. Only when you have a person who understands grace and lives under grace will there be proper doctrine.

Life application: Understanding the analogy being made in Jesus’ words, it doesn’t mean that the disciples of John were not saved by grace. After John’s death, they may have come to follow Christ. Or they may have rejected Him. An example of this is found in Acts –

“And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples ² he said to them, ‘Did you receive the Holy Spirit when you believed?’
So they said to him, ‘We have not so much as heard whether there is a Holy Spirit.’
³ And he said to them, ‘Into what then were you baptized?’
So they said, ‘Into John’s baptism.’
⁴ Then Paul said, ‘John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.’
⁵ When they heard this, they were baptized in the name of the Lord Jesus. ⁶ And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. ⁷ Now the men were about twelve in all.” Acts 19:1-7

The point is crystal clear: John’s baptism was one that occurred under the law and for reconsideration of one’s state under the law. He, however, told the people that when Jesus came, they should believe on Him. Belief is not a work. Jesus did the work. Salvation and the pouring out of the Spirit comes through faith.

The tragedy of law observance by people in the church today is not to be underestimated. Salvation does not come by law observance, it cannot be maintained or strengthened by it either. Rather, those who try to cast the New Testament teachings into their lives while living under the precepts of the law are like wineskins that will burst.

There can be no preservation of either. The law observers have failed to receive the grace of Christ and will be destroyed. Their useless doctrine will be eliminated as well. Trust in Christ, accept His grace and be saved through that. Nothing else will do.

Lord God, we always try to insert ourselves into the salvation equation as if we can somehow merit what has been offered by grace. Forgive us for this! May we rest wholly and completely in the merits of Jesus Christ our Lord. Surely, nothing else will do. Amen.

Tuesday, 15 April 2025

No one puts a piece of unshrunk cloth on an old garment; for the patch pulls away from the garment, and the tear is made worse. Matthew 9:16

Note: You can listen to today’s commentary courtesy of our friends at “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 none, he puts on a putting on of a tearing unfulled upon an old cloak. For its filling, it lifts from the cloak, and it becomes a worse split” (CG).

In the previous verse, Jesus equated Himself to a bridegroom and noted that there was a time coming when He would be taken away from those of the bridechamber.

Now, He explains to the disciples of John (and the Pharisees, as noted in Mark) why there is a difference between their habits of fasting and those of His disciples, beginning with, “And none, he puts on a putting on of a tearing unfulled upon an old cloak.”

In this clause, Jesus introduces five new words to Scripture. The first is the verb epiballó. It is derived from epi, on or upon, and balló, to cast, throw, put, etc. In this case, it signifies to put on. The next word is epibléma. It is a noun derived from epiballó. It thus is a “putting on.”

The sense is that there is something (a putting upon) that is put upon something else. Here, it is “a tearing unfulled.” Jesus uses the word rhakos, a tearing. Thus, it signifies a rag or torn-off piece of cloth. It is derived from rhégnumi, to tear, break, burst, etc. One can think of a torn-off piece of a bolt of material.

However, in this case, it is agnaphos, unfulled. The prefix a is a negative particle, which is connected to gnapheus, a fuller. Thus, the meaning is that the cloth is not fulled. As such, it has not gone through the process of shrinking and having its fibers become solid like an older garment will be.

This older garment is described by the word palaios. It signifies something antique. As such, it is something not recent, hence, old or worn out. With this thought presented, Jesus next explains why people don’t do this, saying, “For its filling, it lifts from the cloak.”

Jesus again uses a new word, pléróma. It is a noun signifying repletion or completion. It is that which fills. There is a hole in a garment that needs filling. In this case, the torn-off piece is to become the filling for it. However, in this filling the hole on an older garment with a newer piece of cloth that has not been sufficiently fulled, Jesus tells of the result, saying, “and it becomes a worse split.”

Two more new words are found here. The first is the adjective cheirón. It signifies more evil or aggravated and thus worse. It can refer to a physical, mental, or moral comparison.

Lastly, the word schisma is introduced. One can see the etymological root of our modern words schism and schizophrenia. It signifies a split or a gap.

Taking all of the words as a whole, the translation of the NKJV, which is more of a loose paraphrase, gets the idea across well, “No one puts a piece of unshrunk cloth on an old garment; for the patch pulls away from the garment, and the tear is made worse.”

As for the spiritual meaning of His words, they will be evaluated after the next verse is complete. Jesus will give a second example using different metaphors to restate the thought of this verse. That way, it is less likely His words will be misevaluated later. The repetition while using a different example is intended to avoid that.

Life application: Take time to reread verses 14 and 15 along with verse 16 and try to determine why Jesus has introduced this thought. Consider how many new words have been introduced in this one verse. That alone demonstrates that Jesus is looking for examples that require careful thought.

He is judiciously making a point for the disciples of John (and the Pharisees) to consider. As His words are recorded by Matthew, the intent is for all who read what He says to consider the words and then come to a resolution in their minds and a decision in their lives concerning a particular matter.

Consider the time of Jesus’ words, the people He is addressing, the purpose of His ministry, etc. Consider what you know from your reading of the epistles and think about what they tell us concerning Jesus and what He has done for us.

Lord God, how important it is to take Your word in its proper context and to carefully consider what You are telling us. With improper interpretation, we will have improper doctrine. Help this to not be the case. Give us wisdom in Your word as we treat it carefully and contemplate it with every fiber of our being. Amen.