Matthew 11:1

Thursday, 19 June 2025

Now it came to pass, when Jesus finished commanding His twelve disciples, that He departed from there to teach and to preach in their cities. Matthew 11:1

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 it was, when Jesus, He finished through-arranging His twelve disciples, He departed thence to teach and proclaim in their cities” (CG).

In the previous verse, Jesus finished up His words to the apostles concerning their commission to go forth and preach the gospel. Chapter 11 begins with, “And it was, when Jesus, He finished through-arranging His twelve disciples.” Of the words, “And it was, when Jesus, He finished…” The Pulpit Commentary notes –

The same formula recurs in Matthew 7:28; Matthew 13:53; Matthew 19:1; and Matthew 26:1. In all five cases, it marks the end of important speeches.

Because of this, we know that the direction of thought will make a change, and it does. In Matthew’s note, a new word diatassó is used. It is from dia, through, and tassó, to arrange, assign, appoint, etc. Thus, it speaks of thoroughly arranging a matter. It thus gives the sense of Jesus having completely instructed His apostles, preparing them for what lay ahead. With them properly and thoroughly instructed, it next says that “He departed thence.”

Where “thence” is, cannot be defined. The last hint of any location they were at was as Chapter 9 was ending –

“Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. 36 But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd. 37 Then He said to His disciples, ‘The harvest truly is plentiful, but the laborers are few. 38 Therefore pray the Lord of the harvest to send out laborers into His harvest.’” Matthew 9:35-38

Thus, this instruction probably came at some unrecorded point along their travels throughout the Galilee. With that noted, another difficult set of words arises, noting that He left there “to teach and proclaim in their cities.”

The words themselves are not complicated, but it begs the question, “Who is ‘their’ referring to?” The nearest personal antecedent would be the twelve disciples. As such, one would think it would be either the towns where they had gone to or maybe the cities where they were from. However, it may be Matthew making a general statement about the cities of the Galilee. This is how Vincent’s Word Studies and some others take the words.

Life application: Jesus carefully instructed those He was sending forth so that they would be prepared for what lay ahead. Some of His instructions apply to things that would happen in the distant future in relation to Israel, demonstrating that His words carry beyond the immediate disciples listening to His instruction.

However, they are words that apply to evangelizing Israel. The context needs to be maintained. If not, people will incorrectly insert themselves into the narrative, and faulty connections will be inevitable. Continue to remember this as Matthew and the other synoptic gospels are read.

There are various truths that Jesus will state at times that apply in any situation and to anybody. But the specific directions and prophesied events He speaks of apply to Israel, not the church. By keeping this in mind, His words will always fit harmoniously with the rest of the New Testament.

When the church is inappropriately inserted, there will be conflicts between what Jesus says and what is presented later in the epistles. Israel, as a nation, eventually rejected Jesus. They will be exiled and receive the curses of the law until a set time when they will be regathered. At some point, the church will be removed, and the attention of the Lord will predominantly be on Israel once again.

With Israel back in the land, we can assume that this change is coming sooner rather than later. Although the day is unknown and will come without any advanced notice (1 Thessalonians 5:1), it will come. Until then, remember that Israel is not the church nor has it been replaced by the church. With this understanding, there will be no contradictory thoughts between Jesus’ words and those of the epistles.

Lord God, one step at a time, You are working through history to bring all things back to the state of perfection that was lost so long ago. Help us to see clearly how You are doing these things and to rightly divide Your word according to this marvelous plan. Yes, Lord, give us insights into these wonderful things. Amen.

 

Matthew 10:42

Wednesday, 18 June 2025

And whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward.” Matthew 10:42

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 whoever, if he should give drink to one of these least a cup of cold water, only in a disciple’s name, amen, I say to you, no – not he should lose his reward” (CG).

In the previous verse, Jesus told the apostles that receiving a prophet means receiving a prophet’s reward, and receiving a righteous person means receiving a righteous person’s reward. Stepping down another level, He continues with, “And whoever, if he should give drink.”

Here is a new word, potizó. It signifies to give a drink or irrigate, being derived from pinó, to drink. The word is similar to potabilis, the Latin etymological root of our modern-day word potable, a word signifying fit to drink. This giving of drink is next said to be “to one of these least.”

Another new word is used, mikros, little or least. It can refer to people who are little in society or within the family (as in the little brother of…), it can be used to identify the smallest type of seed, the smallest in stature, or a little in distance.

The gradations of authority thus far tell us that “these least” is not merely referring to little children, but to anyone who is undeveloped in theology but who bears the name of Christ –

Receives Me -> receives -> Him who sent Me.
Receives prophet -> receives -> prophet’s reward.
Receives righteous -> receives -> righteous man’s reward.
Receives these least ->…

The meaning of these least may be inclusive of children, but that is not the main intent, as if Jesus were saying little children were innocent. The intent is that it refers to anyone, child or adult, who bears His name.

Jeremiah was only a youth when called (Jeremiah 1:7), but he was a prophet of the Lord. A plumber may not understand deep theology, but he can still say, “I am a Christian and I love Jesus with all my heart.” Of this little individual, it next says, “a cup of cold water.”

Both words are new. The first, potérion, signifies a cup. It is also derived from pinó. Being a cup, it gives the sense of a full cup of water. The second word, psuchros, is an adjective signifying chilly or cold. It can be literal, or it can refer to being cold-hearted or cold in attitude. The latter is reflected in the words of Jesus in Revelation 3:15 when he told those at Laodicea that He wished they were either hot or cold. As for His words now, He continues with, “only in a disciple’s name…”

The word only is referring to the little one just described. If a person gives a cup of cold water in a disciple’s name, meaning a disciple of Jesus. Then Jesus finishes with, “amen, I say to you, no – not he should lose his reward.”

The sense here is that the plumber has said he is a Christian. He is a disciple of Jesus. Someone might say, “Don’t give him a thing. No job, no recommendation, and not a cup of water.” But someone hearing might say, “He has identified with Jesus. I am now identifying with Jesus by helping him with this cup of cold water. He isn’t Jesus, he isn’t a prophet, he isn’t a righteous man, but he is still a follower of Jesus and is deserving of my help.” Such a person will receive his reward for the act of kindness to this least of Jesus’ disciples.

Life application: In Israel, outside of the Holocaust memorial, there is a garden called the Righteous Among the Nations Garden. Trees are planted in the name of someone who has somehow helped the nation of Israel.

This is a nice memorial, and it stands as a witness to those who have made some sort of contribution or sacrifice for the Jewish people. It is right that Christians support the nation because God’s word promises they will someday be brought into the covenant and restored as His particular people. Those who understand this and support the nation for this reason should be applauded.

Despite this, the Jews as a people rejected Jesus. Those who have not accepted Him will be eternally separated from them. There is no salvation just for being a Jew. On the other hand, there is salvation for everyone who has believed the true gospel, which is based on the true Jesus, as described in the Bible. The righteous among the nations, according to the Bible, are those – Jews or Gentiles – who have received Jesus Christ by faith.

Those who have received Him and those who have identified with Him, even to the least of them, will receive their reward for doing so. Not a single act of beneficence will be left unrewarded. While earthly trees are planted to remember deeds for helping the Jewish people, God will bestow heavenly blessings upon those whose deeds have been directed to followers of Christ.

God is perfectly just and perfectly fair. Those who are in Christ are a part of Him and are in intimate union with God because of Him. In identifying with His followers, one identifies with Him. Be assured that if this is so, how much more is God watching over you!?

If you are suffering from financial distress, cancer or some other physical affliction, family disharmony, or any other thing that is eating at your soul, don’t think God has forgotten you. He has not. He is there with you, allowing whatever has come about for His own purposes. Be assured of this. Life is tough, but eternity lies ahead. Because of Jesus, you are remembered and will be forever tended to by your heavenly Father.

Lord God, help us to have an eternal and heavenly perspective in our minds. It is tough, especially when the world is bringing us down. But we know that by fixing our eyes, hearts, and minds on You, we can make it through until the day You call us to Yourself. Help us in this, O heavenly Father. Amen.

 

Matthew 10 (CG)

10 And having summoned His twelve disciples, He gave them authority – unclean spirits, so to eject them, and to cure every disease and every malady. 2 And the twelve apostles, the names, they are these: First, Simon, being called Peter, and Andrew, his brother. James the ‘of Zebedee,’ and John, his brother. 3 Philip and Bartholomew, Thomas and Matthew, the taxman. Jacob the ‘of Alphaeus,’ and Lebbaios, having been denominated Thaddaeus. 4 Simon the Kananaios, and Judas Iscariot, the ‘also having betrayed Him.’

5 These, the twelve, He sent – Jesus – having notified them, saying, “Into Gentiles’ way, not you shall go. And into Samaritans’ city, not you shall enter.” 6 And you rather go to the sheep, the ‘having been lost’ – house, Israel. 7 And going, you proclaim, saying that ‘It has neared – the kingdom of the heavens.’ 8 Being feeble – you cure, leprous – you cleanse, dead – you rouse, demons – you eject. Freely you received, freely you give. 9 Not you shall acquire gold nor silver nor copper into your girdles, 10 nor pouch in the way, nor two tunics, nor sandals, nor staff. For the toiler, he is worthy of his food.

11 And into what city or village you shall enter, you inquire who in her, he is worthy. And there you remain until if you shall depart. 12 And entering into the house, you greet it. 13 And indeed, if the house, it should be worthy, it came – your peace – upon it. And if not it should be worthy, your peace, it returns to you. 14 And who, if not he should receive you nor he should hear your words, departing the house or that city, you out-swing the dust of your feet! 15 Amen! I say to you, it will be sufferable – land Sodom and Gomorrah – on judgment day than that city.

16 You behold! I, I send you as sheep in wolves’ midst. You become, therefore, sagacious as the serpents and simple as the doves. 17 And you caution from the men. For they will deliver you to the councils, and in their synagogues they will flog you. 18 And also upon governors and kings, you will be brought because of Me for a testimony to them and the Gentiles. 19 And when they should deliver you, not you should be disquieted how or what you should say. It will be given for you in that hour what you should say, 20 for you, you are not those speaking, but the Spirit of your Father, the ‘speaking in you.’

21 And brother, he will deliver brother to death, and father, child. And children, they will over-stand up upon parents, and they will kill them. 22 And being hated, you will be by all through My name. And the ‘having endured to the end,’ he – he will be saved. 23 And when they should pursue you in this city, you flee to the other. Amen! I say to you no, not you should have completed the cities of Israel until if He should come, the Son of Man.

24 A disciple, he is not above the teacher, nor a servant above his lord. 25 The disciple – sufficient that he should become as his teacher, and the servant as his lord. If they called the house-master Beelzebul, how much more those – his household! 26 Therefore, not you should fear them. For nothing, it is, having been covered which not it will be revealed, and secret which not it will be known.

27 What I tell you in the darkness, you speak in the light, and what to the ear you hear, proclaim upon the roofs! 28 And you fear not from those killing the body, and the soul not being able to kill. But more you fear the ‘being able also soul and body to destroy in Gehenna.’ 29 Not are sold two sparrows – assarion? And one from, them not it will fall upon the earth without your Father. 30 And you! Even the hairs of the head, they are all having been enumerated. 31 Therefore, not you should fear, many sparrows you excel – you!

32 All, therefore, whoever he will assent in Me before men, I will assent – I also – in him before My Father, the ‘in the heavens.’ 33 And if, whoever, he should deny Me before men, I will deny – I also – him before My Father, the ‘in heavens.’

34 Not you should deem that I came to cast peace upon the earth. Not I came to cast peace, but a sword. 35 For I came to sunder man against his father, and daughter against her mother, and bride against her mother-in-law, 36 and the man’s enemies – his household. 37 The ‘affectionating father or mother’ above Me, not he is worthy of Me. And the ‘loving son or daughter’ above Me, not he is worthy of Me. 38 And who not, he receives his cross and he follows after Me, not he is worthy of Me. 39 The ‘having found his soul,’ he will lose it, and the ‘having lost his soul’ because of Me, he will find it.

40 The ‘receiving you,’ Me receives. And the ‘Me receiving,’ he receives the ‘having sent Me.’ 41 The ‘receiving a prophet’ in a prophet’s name, a prophet’s reward he will receive. And the ‘receiving a righteous’ in a righteous’ name, a righteous’ reward he will receive. 42 And whoever, if he should give drink to one of these least a cup of cold water, only in a disciple’s name, amen, I say to you, no – not he should lose his reward.

 

Matthew 10:41

Tuesday, 17 June 2025

He who receives a prophet in the name of a prophet shall receive a prophet’s reward. And he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward. Matthew 10:41

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).

“The ‘receiving a prophet’ in a prophet’s name, a prophet’s reward he will receive. And the ‘receiving a righteous’ in a righteous’ name, a righteous’ reward he will receive” (CG).

In the previous verse, Jesus said, “The ‘receiving you,’ Me receives. And the ‘Me receiving,’ he receives the ‘having sent Me.’” In a similar manner, He now steps down the level of reception, saying, “The ‘receiving a prophet’ in a prophet’s name, a prophet’s reward he will receive.”

This is obviously referring to a true prophet of the Lord. Although the reciprocal could still hold true. Someone receiving a false prophet, if taken in and accepting of his message, will eventually receive the false prophet’s same fate. But that is not the intent here.

Of the prophet, in the Old Testament, he was the highest form of believer in God, having a word issued from God through Him. Although not necessarily an ambassador, he is one who speaks the word of the Lord. In Genesis 20:7, Abraham is specifically said to be a prophet of God. Moses notes he is a prophet in Deuteronomy 18:18.

In receiving such a person, there is an acknowledgment that what the prophet receives, the person will also receive. Although Jesus is probably referring to the reception of rewards in the next life, it is a truth that accompanied some in their earthly lives.

In 1 Kings 17, the widow of Zarephath received Elijah. In turn, she received a supply of food during the drought that consumed the land. In Jeremiah 39, Ebed-Melech tended to Jeremiah the prophet, and the Lord promised to deliver him during the terrible siege upon the city.

Likewise, in Jeremiah 45, Baruch the scribe was given words of assurance from the Lord for his faithfulness to the word of the Lord through Jeremiah. As for a later prophet’s reward, meaning at the resurrection, one is recorded in Daniel 12 –

“But you, go your way till the end; for you shall rest, and will arise to your inheritance at the end of the days.” Daniel 12:13

Based on Jesus’ words, it can be assumed that those who are saved and raised at the resurrection, and who received Daniel, would receive a similar inheritance. Next, Jesus says, “And the ‘receiving a righteous’ in a righteous’ name, a righteous’ reward he will receive.”

This is another step down the ladder, going from the prophet to the righteous. The categories are set, just as they are in the list given by Paul in 1 Corinthians 12:28. This demonstrates the wisdom of God in apportioning out His gifts and His grace in various ways.

As for the righteous, the Bible, even during the times of the law, identifies them as those who are of faith. This is made explicit in Hebrews 11, where those of faith are spoken of as righteous. Rahab the harlot received the spies and received her reward because of that. As in the prophet, it can be assumed that this truth goes beyond this life, though.

Those who receive the righteous, holding to their standard themselves, will receive the resurrection of the righteous and what it entails. Jesus is making a point about rewards. This thought will continue in the next verse.

Life application: In Matthew 11:11, Jesus says –

“Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.”

One reason for Jesus’ word is certainly that a person who has entered the kingdom of heaven, meaning that which is promised through the Messiah, has received all of what has been spoken of since the beginning, as outlined in the received word.

In receiving the word that speaks of God’s plan, we have received the prophet through whom that word came. In receiving the words of the writings of the gospels, we have received those who authored those books. And in receiving the words of the apostles as written in the epistles, we have received those apostles who penned them.

But people receive the words at various levels of faith. There are those who say they believe Paul was an apostle, but they don’t accept everything he says. For example, they may attend a church with a female pastor, something Paul’s writings forbid.

This will not affect their salvation (assuming they are truly saved), but it will affect their rewards. They have not truly received Paul in the fullest sense. The judgment seat of Christ is something that lies ahead for all believers. Our eternal rewards and losses will be based on our faith and our deeds done in faith.

This must be inclusive of how we receive and apply the word of God to our lives. What level of understanding are you willing to attain concerning God’s word? The church you select, the Bible studies you attend, the manner in which you accept the doctrines contained within the word, etc., are certainly all a part of how God is evaluating you.

Many in the world have never had a copy of the Bible. They lived by faith but without a fuller understanding of the word. Many today hunger for a copy of the word in their own language, waiting years to receive a translation to hold and cherish.

In Western countries, we have innumerable translations available at our fingertips. And yet, who among those who believe has read even a single translation from beginning to end?

The more you are willing to receive, the greater will be the return on your investment of time, doctrine, and closer fellowship. Be sure to make the word an integral and intimate part of your life.

Heavenly Father, help us to think clearly about how we tend to Your word. It is our connection to understanding You and what You have done in the stream of human existence, culminating in the coming of Christ Jesus. How can we ignore such a gift? May it not be so in our lives. Amen.

 

Matthew 10:40

Monday, 16 June 2025

“He who receives you receives Me, and he who receives Me receives Him who sent Me. Matthew 10:40

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).

“The ‘receiving you, Me receives. And the ‘Me receiving,’ he receives the ‘having sent Me’” (CG).

In the previous verse, Jesus noted that “The ‘having found his soul,’ he will lose it, and the ‘having lost his soul’ because of Me, he will find it.” Now, He will give a few verses to explain relational interactions, especially in regard to a state of rewards for those interactions. He begins with, “The ‘receiving you,’ Me receives.”

The words convey the thought of an ambassadorship. When one is an ambassador, he is sent on behalf of his leader, be it a king, president, dictator, etc. When a nation receives such an ambassador, it is an acknowledgment that he has received the one sending him. Paul speaks of this in 2 Corinthians 5 –

“Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God. 21 For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” 2 Corinthians 5:20, 21

Paul is saying that he was sent on behalf of Christ Jesus. In receiving him and his message, the individual (family, church, etc.) receives Jesus. This is because Paul’s message is the message of reconciliation between God and man through Christ. That continues to be seen in Jesus’ next words, “And the ‘Me receiving,’ he receives the ‘having sent Me.’”

God sent Jesus as His representative on earth. When one accepts Jesus, by default, he accepts God. Obviously, because of the incarnate nature of Jesus, the truth is more nuanced than in other such situations, but it is a truth that Jesus refers to elsewhere –

“Then they said to Him, ‘What shall we do, that we may work the works of God?’
29 Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent.’” John 6:28, 29

God sent Jesus with a message. It is a message that was conveyed both verbally and through demonstrable acts. In believing Jesus’ claim that He is the Messiah, one accepts God’s sending Him as the Messiah. In other words, in believing in the Son, one believes in the Father who sent Him.

The opposite is true as well. When one rejects the Son, he rejects the Father. There is no relationship between the two because of this. For example, in the case of the Jews who have rejected Jesus, they are called “a synagogue of Satan” by Jesus. They are not worshippers of God but are rather followers of Satan.

This is true with anyone who hears the message and rejects it. They belong to the devil and they remain of the devil through their rejection. John explains this in his first epistle, saying –

“He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.” 1 John 3:8, 9

Life application: If you tell people they belong to the devil, you will get all kinds of reactions out of them. Some will laugh and tell you they are fine with God. Some will punch you in the nose for dissing them. Some will be shocked at your arrogance. If you do it at work, you might get everyone angry at you and fired as well.

As such, the best way to approach the issue, even though it is true, is to start by telling them what Jesus came to do, who He is (meaning His nature which is fully Man and fully God), explain why God sent Jesus (such as citing 1 John 3:8, 9), and telling them that this is what the Bible proclaims.

There is a disconnect between God and man because of sin. When man fell, the devil gained control over man’s destiny. God sent Jesus to correct that and reclaim the right to men’s souls. The incredible part of this is that He then gives us the choice to accept the proposition, believe, and be saved, or we can reject it and remain dead in our sins.

Upon our physical death, the separation will remain forever. God has made the first move. He has sent Jesus while we are at enmity with Him. He is not going to force the choice on us. Rather, the offer is made. Be sure to explain the catastrophic situation man is in without Jesus.

There is no need to be pushy, arrogant, or accusatory. Just lay out what the Bible says, explain to them the remedy, and appeal to them not to delay in their decision.

“For He says:
‘In an acceptable time I have heard you,
And in the day of salvation I have helped you.’
Behold, now is the accepted time; behold, now is the day of salvation.” 2 Corinthians 6:2

Heavenly Father, may we not withhold the good news of Jesus when we can easily share it with others. Without it, there is no hope for the lost soul. Give us hearts that feel pity at the plight of such people and the desire to speak! May it be so, to Your glory. Amen.

 

Song of Songs 8:8-14 (Cause Me to Hear!)

Song of Songs 8:8-14
Cause Me to Hear!

(Typed 17 March 2025) The verses in the sermon today seem to end with a whimper instead of a great crescendo to the love story that has continued for eight chapters.

Many other poems, love stories, and songs seem to drift off at the end as well. But in the Bible, one might expect a great resolution to the scene set before us so that we can say, “Everything will turn out just as it should.” But because “Song the songs” is a part of the Bible, there is no need for there to be a full and tidy resolution to what has been presented.

This is because the Lord chose to focus on a select portion of the whole story of redemption. As we have seen, a main theme presented in the book is the time of year and events surrounding the cross of Christ.

Parts of the story looked back from that moment to explain various things that relate to salvation. We have also seen redemptive pictures that stem from the cross of Christ. But there is no need to sum up the church age, explain the tribulation period, refer to the millennium, etc., in “Song the songs.”

It is “Song the songs” because of who is typologically highlighted and the love that stems from what He has done. To go beyond this would muddy the simplicity of the message.

Text Verse: “He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God.” Revelation 2:7

Man was placed in the Garden of Eden. He probably wasn’t there very long before he was exiled. But God promised restoration would come.

The Greek word translated as garden in the Garden of Eden, paradeisos, is also translated as paradise. It is found only three times in the New Testament and nineteen times in the Greek Old Testament.

It signifies an enclosure or park. For all we know, when Jesus said to the man on the cross next to Him that he would be with Jesus in paradise that day, He may have been referring to a place like the Garden of Eden for the departed souls of men.

That would make sense because we are told the wicked go to a place that is not so great as they await the final judgment. Jesus’ parable about Lazarus and the rich man tends to confirm this.

A garden is a place of relaxation, even if a particular garden may include planting and watering. Those things generally bring us a state of enjoyment, not labor. In our verses today, the beloved of Solomon is said to be “sitting in the gardens.”

Whatever she is doing, it gives the sense of one who is at rest and enjoying herself. Despite being in this difficult and tiring world, can you say that you are at rest and enjoying yourself in the Lord? We don’t have to have stress-free, pain-free lives to be at rest mentally.

When we are the Lord’s, regardless of our physical surroundings, we can and should consider ourselves at rest. Hebrews 4:3 says that “we who have believed do enter that rest,” meaning our state of Sabbath rest. God modeled this day after the seventh day of rest following His creative efforts.

Let us not fret too much over the world in which we live. It is temporary, and we will be going to another, better place soon enough, be it the paradise in Sheol, or the paradise in heaven. Until then, be at rest in the garden, which is the hope of God found in Jesus Christ. May it be so for each of us.

Great things, such as the promise of eternal life with God, 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. Finding Peace (verses 8-10)

There are many differing views on these final seven verses of “Song the songs.” The differences refer to who the speaker is, who is being spoken of, etc. The differences also question whether this is a memory or if it is something happening at the time. These and other questions show how difficult it is to understand these final verses.

One view suggests that they are so disconnected from the rest of the song that the song actually ends with verse 8:7, making these a later addition. Some see them as the words of the woman’s brothers, speaking of her when she was younger.

Others see them as the words of the woman who is speaking about her own younger sister. If so, then the plurals do not refer to her and other siblings, but are a way of speaking of herself and her sister. In other words, if I had a little brother I was speaking about, I might say, “We have a little brother who needs correction in his thinking.” The “we” would be my brother and me.

With these varied views in mind, the words begin with…

We have a little sister,

akhoth lanu q’tanah – “Sister, to us, little.” Whether referring to her in the past or her own sister in the present, the meaning is that there is a younger sister who is still undeveloped in body and mind. This is understood because the next words are set in parallel…

8 (con’t) And she has no breasts.

v’shadayim ein lah – “And breasts none to her.” This means that a small female child is being referred to. The development of breasts is a mark of maturity towards womanhood, at least physically.

In this state, regardless of her mental awareness concerning intimate relations, she would be deemed of marriageable age. This remains the case in much of the Middle East and Africa even today. It extends beyond there into Asia and parts of South America as well.

The idea that a female can be a bride at 12 or 13 years old may be completely at odds with Western thought, but that is a minority opinion for most of human history. To us, mental development is the main consideration, something that comes years later.

Of this young girl, the words continue with…

8 (con’t) What shall we do for our sister

mah naaseh laakhotenu – “What do to our sister.” As already noted, the question of who is speaking and who is being referred to is debated. Leaving that aside for now, the mature sibling(s) asks the question about the care of this younger sister at a day yet ahead…

8 (con’t) In the day when she is spoken for?

bayom shey’dubar bah – “In the day that spoken in her?” The note about her previously was that she had no breasts. Thus, the words here, without repeating the thought, mean, “In the day that her breasts have developed.” On that day, she would be spoken for.

As such, suitors would be coming by, looking things over. Typically, the father would be approached to arrange a marriage. Depending on how she looked, a dowry would be set. If she were exceptionally beautiful, the dowry would be higher. If not so much, it would be reduced.

Things like missing teeth, darker skin, or physical impurities like warts and scars would reduce the amount a father could get for a daughter. The handling of a daughter was often like that of a prize cow or donkey. And the payment for a daughter may be a cow, donkey, or even a goat.

The day would come when her breasts developed, and then her marriage would be arranged. This was often how things went in the life of a young maiden. The concern here, however, isn’t the suitors coming by. When a young woman develops, she has her own inclinations as well. Thus, the next words are stated to explain the matter…

If she is a wall,

im khomah hi – “If wall, she.” The khomah is a wall, but the idea is not like a wall around a house. Rather, it is generally one of protection. For example, its first use in Scripture was at the exodus from Egypt. There it said –

“So the children of Israel went into the midst of the sea on the dry ground, and the waters were a wall [khomah] to them on their right hand and on their left.” Exodus 14:22

The walls of Jericho were described with this word, as are the exterior walls of many cities in the Old Testament. Understanding the meaning, the words metaphorically speak of her ability to handle her state of maturity.

It is essentially asking, “Is she a wall of protection for her virginity? Is she guarding it and mentally able to retain it by shunning advances and not caving to her own cravings?” If so…

9 (con’t) We will build upon her
A battlement of silver;

nivneh aleha tirath keseph – “Build upon her enclave – silver.” The word tirah is rare, being seen only seven times in Scripture. It is variously translated as a fortress, hamlet, castle, habitation, palace, row, etc. It comes from tur, a word meaning to range in a regular manner. Thus, it is a row.

Based on the other uses, I define it as an enclave, meaning a distinct territorial, cultural, or social unit enclosed within, or as if within, foreign territory. The meaning would be that they would adorn her with rows (an enclave) of silver to highlight her beauty, something you wouldn’t do with a daughter who tended toward being a floozy.

Adorning her in such a way would only draw more attention, and thus more temptation, toward her. However, if she were a wall, highlighting her beauty would elevate her above the others as the epitome of virgin beauty.

Saying an enclave of silver was built upon her means that she was enclosed and yet marvelously highlighted, something we would think of in a modern, well-kept enclave.

As for keseph, silver, it is the common metal for transactions, often being translated as money. However, in typology, it is consistently used to signify redemption.

With the idea proposed above concerning the younger sister being a wall, another possibility may arise concerning her…

9 (con’t) And if she is a door,

v’im deleth hi – “And if door, she.” The deleth, door, comes from dalah, to dangle. The word is used when referring to drawing out water from a well. When a bucket is drawn in this manner, it swings to and fro, like a door swinging back and forth.

Thus, the deleth signifies something swinging, as a door on its valve, like the door at the front of the church. The meaning, then, is that she may grow up to be someone who is willing to swing open, allowing access where it should not be allowed.

This could range from a girl who spends too much time hanging around with guys to one who is morally unsound in her interactions with them. If she turns out to be like this…

9 (con’t) We will enclose her
With boards of cedar.

Rather: natsur aleha luakh arez – “Confine upon her tablet – cedar.” The word luakh is a tablet. For example, it is the word used to describe the tablets of the Ten Commandments. The word is derived from a root signifying “to glisten.” It is thus a tablet which is polished and smooth.

This particular tablet is said to be of erez, cedar. That is from araz, to be strong or firm. This is set in contrast to the silver. If she is a wall, they will highlight her beauty for all to see. If she is a door, they will place over her a tablet of cedar.

The idea of a chastity belt is the intent, but not literally. Rather, she is to be kept chaste as they keep her out of the public eye as if she were hidden away behind a tablet of cedar. So which will it be???

10 am a wall,

ani khomah – “I – wall.” I identify the girl being spoken of as Solomon’s beloved, who has been the subject of the entire song, rather than referring to her younger sister. It is looking back on when she was young and immature, wondering how she would turn out.

Now, she proclaims that she is a wall. Her morals and her interactions have proven her faithfulness as she matured, and as a husband was anticipated for her. This appears evident from her repeated words to the daughters of Jerusalem about not wakening or awakening love until she inclined.

Her walled state continued, even as she matured. That is seen with her next words…

10 (con’t) And my breasts like towers;

v’shaday kamigdaloth – “And my breasts – according to the towers.” She grew up, and her breasts had become fully developed. Despite her mature age, she remained a wall. Therefore…

10 (con’t) Then I became in his eyes
As one who found peace.

az hayathi b’enav k’motseth shalom

“Then became in his eyes,
According to finding peace.”

The words are difficult, and interpretations vary widely. But the meaning seems to be that because she remained a wall. Solomon’s advances before their wedding night were rebuffed. If they weren’t, Solomon would never have truly found peace with her.

However, in being steadfast and awaiting love to arise, she became one who had found peace and also became the source of peace for her beloved.

Remembering that Solomon is sh’lomoh, a word etymologically connected to shalem (to be whole or complete), shalom (safe, i.e., peace), and shillumah, (reward or recompense), it appears she is making a pun on his name. She has found shalom with Solomon…

Cause Me to hear your voice!
Let it go throughout the world
Open your mouth, it is the right choice
May the words come forth, let them be unfurled

Many will hearken and join with you
As long as the word continues to be spoken
Speak the word! This you shall do
And I have left behind for you a Token

Cause Me to hear your voice!
Let it go throughout the world
Let the nations triumphantly rejoice
When the words of life to them are unfurled

II. Bolt, My Beloved!

11 Solomon had a vineyard at Baal Hamon;

Rather: kerem hayah lishlomoh b’vaal hamon – “Vineyard became to Solomon in Baal Hamon.” The sudden introduction of the acquisition of a vineyard is striking. It is as if the thought just jumped out of nowhere. And yet, it is certainly intentional. Otherwise, the words would seem incongruous, even bizarre.

The vineyard represents the cultural side of humanity. There are various vineyards that represent various cultures. The name Baal Hamon comes from two words. The first is baal, lord or master. The next, hamon, signifies a multitude, like a horde. It can also signify a great commotion.

That word is from hamam, an onomatopoeia meaning to make a loud sound, like our word hum. Therefore, the name means Lord of a Multitude. Next, it says…

11 (con’t) He leased the vineyard to keepers;

Rather: nathan eth ha’kerem lanot’rim – “Gave the vineyard to ‘the guardings.’” The word “leased” is the intent, but saying “gave” indicates that the custody has been given into their hands. The term “the guardings” signifies those who are put in charge of it and who are to ensure it is tended to properly.

With this responsibility set upon them, it next says…

11 (con’t) Everyone was to bring for its fruit
A thousand silver coins.

The verb is causative: ish yavi b’phiryo eleph keseph

“Man, he caused to bring in his fruit –
Thousand silver.”

In Solomon’s vineyard at Baal Hamon, each man guarding it (tending to it), is expected to produce fruit according to one thousand of silver.

The number is a multiple of ten, which means completeness of order, marking the entire round of anything. It “implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete” (Bullinger).

Next, she says…

12 My own vineyard is before me.

Her words are emphatic: karmi sheli l’phanay – “My vineyard, that to me, to my faces.” This refers back to the words of verse 1:6. She is not referring to an actual vineyard, but to herself –

“Not seeing me, that I swarthy,
That tanned me the sun.
Sons my mother burned in me.
Set me keeping the vineyards.
My vineyard, that to me, not kept.” Song of Songs 1:6

In essence, she is saying that she is her own vineyard and has kept, maintained, and guarded herself, reserving herself for only one. That one, and the benefits of her efforts are…

12 (con’t) You, O Solomon, may have a thousand,

ha’eleph l’kha sh’lomoh – “The thousand to you, Solomon.” The proceeds of her efforts, the completeness of order where nothing is lacking, belong to him. She has yielded herself and her efforts to him….

12 (con’t) And those who tend its fruit two hundred.

u-matayim l’not’rim eth piryo – “And two hundred to ‘guardings its fruit.’” This is referring to those who watched over her as noted in verses 8:8 and 8:9. Before she could tend to her own vineyard, those who tended to it are to be recompensed.

Of the number two hundred, Bullinger, while providing sufficient examples from the Bible, says that it signifies insufficiency. Next…

13 You who dwell in the gardens,

hayavosheveth baganim – “The ‘sitting in the gardens,’” It is Solomon speaking to the beloved. She is in her place of contentment, sitting in the gardens. It is her place of rest and happiness.

13 (con’t) The companions listen for your voice—

khaverim maqshivim l’qolekh – “Associates causing to hearken to your voice.” The meaning of this and the next clause is debated. However, it appears that Solomon is telling her that those who have known her have heeded her words. The verb being causative means that when she spoke, it caused them to listen, hear, and attend to what was said.

Because of this, he next says…

13 (con’t) Let me hear it!

hashmi’ini – “Cause me to hear!” The previous clause used the word qashav, to listen, but implying paying heed, as in regarding and responding. Here, it is the word shama, to hear. The sense is to hear intelligently. She has caused others to hearken to her voice, and now he wants her to speak (or maybe sing) so that he can hear.

In response, she says…

14 Make haste, my beloved,

Rather: berakh dodi – “Bolt, my beloved.” The words are similar to verse 2:17, but with some differences –

“Revolve!
Resemble to you, my beloved…”  2:17

“Bolt, my beloved!
And resemble to you…” 8:14

The word here is berakh, to bolt. But it is always in the sense of fleeing or driving someone away. There is no indication of location. And so it is unknown if she is asking him to bolt toward her, as in verse 2:8, or away from her, as in verse 2:17. The verb is used in this same form three other times. Each instance signifies to flee.

As he bolts, she says to him…

14 (con’t) And be like a gazelle
Or a young stag

ud’meh l’kha litsvi o l’opher ha’ayalim

“And resemble to you
To gazelle or to fawn, the stags.”

The second clause is identical to the corresponding words of verse 2:17. The ts’viy, gazelle, comes from tsavah, to amass or swell, and thus prominent. That also leads to the idea of beauty or splendor, which is a prominent trait. As such, the word is used to describe the gazelle because of its graceful beauty.

The opher is a fawn of the stags. The word is derived from aphar, dust, thus signifying the dusty color of the fawn. The ayyalah, doe, is the feminine form of ayal, a stag. That ultimately comes from a root signifying strength. Being a fawn of the stags, it would have a strong form and be dusty in appearance.

He is to be like one of these animals…

*14 (fin) On the mountains of spices.

al hare v’samim – “Upon mountains fragrances.” The parallel thought in verse 2:17 was “Upon the mountains division.” It is that which was to divide them again until the right time. This time, however, she says the mountains of bosem, fragrance. Being plural, it is the mountains of fragrances.

As always, a mountain is a lot of something gathered. In typology, it is synonymous with a large but centralized group of people.

The number is set at two
They form a whole, My word it contains
No other number will do
But in these two, there is the severing of your chains

They provide what you need
To find and be granted eternal life
So study up, and do it with speed
In them is found the ending of strife

It is not one, five, seven, or three
No, the testaments are numbered at just two
In them, are words to make you free
Just these two suffice, nothing else will do

III. Jesus in the Details

This passage continues the thought from the first half of Chapter 8. Verse 8 began with the thought of having a little sister. It is the redeemed noting that a sister exists who is in a state of immaturity, indicated by having no breasts.

As has been seen, her breasts picture the two testaments. It is looking back on a time when the beloved did not yet have access to the Bible.

That there is a younger sister means there are those who are older. Without specifying who they are, they are the ones who watch over her. When her time comes, what will be done for her? Two choices were given for the time when her breasts had developed.

The first option was that she would be a wall. If so, they would build upon her an enclave of silver. Silver signifies redemption. If she were a door, they would confine upon her a tablet of cedar, meaning a firm tablet.

Without needing to consider the tablet of wood, she proclaims that she is a wall. Thus, by default, she is adorned with an enclave of redemption. It speaks of the status of believers since the coming of Christ, adorned in redemption.

The idea is that any redeemed person is a part of the row of redeemed wherever they may be. Thus, it is one enclave over the entire world, even if spotted in rows among the nations.

The proclamation that her breasts are “according to towers” signifies that the two testaments of the word of God are fully developed and prominently on display. The symbolism is similar to that seen in Joshua and Judges in the sense that it excludes additions to the two-fold nature of the Bible.

In other words, adding the apocrypha, as the Catholics did in the 1400s, or the Book of Mormon in the 1800s, is proven to be a false, heretical addition to the word of God.

With the statement concerning her breasts, she then said –

“Then became in his eyes,
According to finding peace.”

The granting of peace is finally and fully realized in the completion of Christ’s work, something only understandable with the completion of both testaments of the Bible.

From there, the words referred to the vineyard, the cultural expression, that had become to Solomon in Baal Hamon (Lord of a Multitude). It speaks of Christ receiving authority over the vineyard noted in Matthew 21 –

“There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower. And he leased it to vinedressers and went into a far country. 34 Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit. 35 And the vinedressers took his servants, beat one, killed one, and stoned another. 36 Again he sent other servants, more than the first, and they did likewise to them. 37 Then last of all he sent his son to them, saying, ‘They will respect my son.’ 38 But when the vinedressers saw the son, they said among themselves, ‘This is the heir. Come, let us kill him and seize his inheritance.’ 39 So they took him and cast him out of the vineyard and killed him.” Matthew 21:33-39

Being Lord of a Multitude speaks of Jesus as the Lord of all the redeemed. However, not all in the vineyard are the redeemed of the Lord.

Each man was to bring forth a thousand of silver for its fruit. In other words, the expectation was to be completeness of redemption. The poem doesn’t deal with that issue from Matthew any further because it isn’t the subject of the love story.

Rather, the woman picturing the redeemed is. She said that she had kept her own vineyard. She guarded it and reserved it only for one, her beloved. In doing so, she grants to Solomon the thousand. This means that the completeness of the redemption belongs to him (picturing Christ) alone.

It speaks of the complete reliance on Him and His redemption alone. The redeemed have no share in the process. The note about the two hundred to those who guarded its fruit speaks of insufficiency. In other words, it is referring to those who came before the woman, specifically noted in verses 8:8 and 8:9.

As they came before the church, it refers to Israel, who guarded the fruit of the vineyard until the woman came. They were under the law, something insufficient for redemption.

This doesn’t mean that none of those during the time of the law are redeemed, but it speaks of the wages of being under the law. They are insufficient to save. Whether before or after the coming of Christ, only faith in Him can save.

Next, in verse 13, came Solomon’s words about his beloved sitting in the gardens. Gardens are places where things are planted and watered. They then increase and bear fruit. They are also often places of order and arrangement, such as rock gardens. The beloved is said to be the one “sitting in the gardens.”

The word sit generally means to dwell. It is one of the many metaphors Paul uses concerning the gospel, where one plants, another waters, and God gives the increase. It is as if the nations are gardens and the voice of the beloved goes out, causing her associates to hearken to her voice. This is the call and positive response to the gospel.

Solomon then says, “Cause me to hear!” It is not a call for him to hear and hearken, but to hear (shama) the sound of her causing others to hearken (qashav).

In response, the poem closes with the words of the woman in verse 14. She tells her beloved to bolt in a manner similar to verse 2:17. The main difference, however, was instead of upon the mountains of division, he was to bolt upon the mountains of fragrances.

Mountains, being synonymous with large but centralized groups of people, speak of the nations of the world. Being the mountains of fragrances, it refers to what Paul says in 2 Corinthians 2 –

“Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. 15 For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. 16 To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things?” 2 Corinthians 2:14-16

In other words, it is essentially the church calling out to the Lord, “While you are gone from us, and until the day we are eternally united, we know You will be with us as we go throughout the world sharing the knowledge of You, to every nation, tribe, and tongue.”

With the poem complete, it leaves the future open and unfinished in one way, but it assures us that there is a completion that lies ahead. The “Song the songs” is written as it is to show us the intimacy that God has in His heart for His people because of Jesus.

The redeemed of the world from any time, age, or dispensation are only credited with salvation because of what He has done. And yet, it is clear from these final verses that our participation is included. But it is not participation that merits salvation. Rather, we understand and accept the salvation, by faith, that has been offered by God.

The woman gave the silver of her field, meaning herself, to Solomon. Our redemption rightfully belongs to Jesus because we are betrothed to Him. Who we are and what we do in maintaining our vineyard, our cultural expression, is His because we are members of His called-out people. There would be no church without Christ, who heads the church.

The interactive nature of our relationship with God in Christ is on full display in the pages of this wonderful, tender, and amazingly beautiful book. The intimacy of the two beloveds should be considered and meditated upon by each of us as we await the final consummation of our relationship with God.

God is sharing Himself with us in Christ, and we are to reciprocate by sharing ourselves with Him through Christ. We can do it now through the fellowship of the Spirit, and someday it will be realized in its fullness when we are brought before Him for all eternity. And may that day be soon. Amen.

I’m lost in my days
again and again.
I fail You Lord,
the same and the same.
My ups and my downs
keep rolling in,
I try and I fall again,
keep on failing, but believe!

Your love never changes.
Your love doesn’t roll
in and out,
like my failing scroll.
You love is the same
on my ups and my downs.
Forgiveness doesn’t change,
doesn’t turn around.

Like grass in a field
tossed back and forth,
my life’s accomplishments
surely sometimes fall.
Oh, Father Everlasting!
Oh, Lord above all ages!
In a stream of time of sorrows
Your love never changes.

And when the blessings come,
in spite of all my fears,
Your love find me there
and helps my disbelief.
Oh, Praise your Holy name!
Praise your goodness, Lord!
Praise that You remain the same,
no matter where I go.

Your hand will find me there,
Your voice will bring me in.
Since You Are my Shepherd, Lord,
and I’m one of your sheep.
Oh, grass on the fields
tossed back and forth,
my flesh may be weak,
but strong is my soul.

The power in me
Is not of myself,
but from the day
I found my faith.
Oh, Father Everlasting!
Oh, Lord above all ages!
Oh, praise Your Holy name,
for Your love never changes!
Izabela Bednara, 2 February 2025 (Same day we started SS)

Closing Verse: “God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord.” 1 Corinthians 1:9

Next Week: 1 Samuel 1:1-7 Two ladies at odds. Oh man-ah! What could it mean-ah? (Hannah and Peninnah) (1st 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He alone is the perfect example of love – untarnished, unblemished, and completely pure and holy. He offers this love to you. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Song of Songs 8:8-14 (CG)

8 Sister, to us, little.
And breasts none to her.
What do to our sister
In the day that spoken in her?

9 If wall, she –
Build upon her enclave – silver.
And if door, she –
Confine upon her tablet – cedar.

10 I – wall.
And my breasts – according to the towers.
Then became in his eyes,
According to finding peace.

11 Vineyard became to Solomon in Baal Hamon.
Gave the vineyard to ‘the guardings’.
Man, he caused to bring in his fruit –
Thousand silver.

12 My vineyard, that to me, to my faces.
The thousand to you, Solomon.
And two hundred to ‘guardings its fruit.’

13 The ‘sitting in the gardens,’
Associates causing to hearken to your voice –
Cause me to hear!

14 Bolt, my beloved!
And resemble to you
To gazelle or to fawn, the stags,
Upon mountains fragrances.

 

Song of Songs 8:8-14 (NKJV)

We have a little sister,
And she has no breasts.
What shall we do for our sister
In the day when she is spoken for?
If she is a wall,
We will build upon her
A battlement of silver;
And if she is a door,
We will enclose her
With boards of cedar.

10 am a wall,
And my breasts like towers;
Then I became in his eyes
As one who found peace.
11 Solomon had a vineyard at Baal Hamon;
He leased the vineyard to keepers;
Everyone was to bring for its fruit
A thousand silver coins.

12 My own vineyard is before me.
You, O Solomon, may have a thousand,
And those who tend its fruit two hundred.

13 You who dwell in the gardens,
The companions listen for your voice—
Let me hear it!

14 Make haste, my beloved,
And be like a gazelle
Or a young stag
On the mountains of spices.