Author: Charlie Garrett

Sunday, 18 May 2025

“Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out. Matthew 10:11

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 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.” (CG).

In the previous verse, Jesus continued His instructions to the twelve about what they should not take with them, noting that the toiler is worthy of his food. Next, He continues, saying, “And into what city or village you shall enter, you inquire who in her, he is worthy.”

In the Bible, both in Hebrew and Greek, cities and villages are feminine entities. As such, some translations faithfully translate the Hebrew in this manner. It is generally not so in the New Testament, but the thinking would have been this way among Jesus and the apostles. In both testaments, even until Revelation, this thought continues –

“The virgin, the daughter of Zion,
Has despised you, laughed you to scorn;
The daughter of Jerusalem
Has shaken her head behind your back!” Isaiah 37:22
&
“And the woman whom you saw is that great city which reigns over the kings of the earth.” Revelation 17:18

This same thought carries on in modern English in various ways, such as when referring to a sweet car by saying, “She is a beauty,” or speaking of a majestic ship, saying, “She is set to sail the seven seas.”

As for Jesus’ words concerning being worthy, the hospitality of the Middle East was to welcome strangers into one’s home. This even extended to enemies. When someone was in the home, a set of cultural rules would be adhered to by both parties. The apostles would be there to preach and teach, but the homeowner may say, “Please do not do that in or from this house.”

It is his house, and they are his rules. The apostles would be under no obligation to stay in such a house. It would be an insult to come to a village to preach and then be asked not to do so. Because of this, they would decline the invitation and seek another home to use as a base with an owner more favorable to their mission. Of such an abode, Jesus next says, “And there you remain until if you shall depart.”

Here is a new word, menó. Strong’s says, “A primary verb; to stay (in a given place, state, relation or expectancy) — abide, continue, dwell, endure, be present, remain…” The agreement would be mutual, and it would allow the apostles to have a base until they had evangelized the whole town.

It would also make it convenient for those who wished to talk to know where to find them. Jesus will continue to explain this type of arrangement for the next few verses. Though it is something rather foreign to us today, this was a common and expected situation at the time.

Life application: As noted, it is less common today for people to arbitrarily open their doors to strangers, but there are times when people can help out in similar matters. Visiting missionaries are usually on a tight budget. Some churches have houses set up for them to stay in. If not, there may be some kind soul in the church who is willing to take them in.

If neither is the case, the least the church could do is to ask for help getting a place to rent during their stay. Some churches will have a person who is aware of missionary needs and may arrange these things.

Try to be inventive in how you can help in whatever way is possible to assist visitors or traveling missionaries. However, it is good to be circumspect as well. There are people who come into churches and ask for help, including money for a supposed need. They, however, often just go from church to church, ripping them off in this manner.

The best plan for such things is to have a policy where the church and the congregants do not give out cash. Until a person is known, it is unwise to hand money to someone just because they claim they have a need.

Wisdom in how to handle people usually comes through learning. Unfortunately, learning when not to give means there was a time when giving was taken advantage of. It is good to help, but getting ripped off by deceivers is as common as car wheels turning on a busy highway.

Lord God, help Your people to use wisdom and discernment when helping out those who say they have a need. Quite often, it is later discovered that the only need they had was to avoid working, and do so at other people’s expense. May we be cheerful to help others, but wise in how we do so. Amen.

Saturday, 17 May 2025

nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food. Matthew 10:10

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 wallet in the way, nor two tunics, nor sandals, nor staff. For the toiler, he is worthy of his food” (CG).

In the previous verse, Jesus began a list of things that the twelve were not to take when they went out to evangelize the cities of Israel. That list now continues, saying, “nor wallet in the way.”

Here, the péra, pouch, is introduced. It will be seen six times in total between Matthew, Mark, and Luke. It signifies a leather pouch for food. Strong’s defines it as a wallet, but today we think of a wallet as something folded and carried in a pocket.

This would rather be a pouch that would carry food or money as a traveling bag. It is probably something similar to what David carried in his battle with Goliath –

“Then he took his staff in his hand; and he chose for himself five smooth stones from the brook, and put them in a shepherd’s bag, in a pouch which he had, and his sling was in his hand. And he drew near to the Philistine.” 1 Samuel 17:40

Continuing, Jesus next says, “nor two tunics.” The meaning is the same intent as that of Mark 6:8, where it says, “and not to put on two tunics.” Having a second tunic would mean they put both on. Instead, they were to wear the simplest attire without any extra for comfort, replacement, or fashion. Next, He says, “nor sandals.”

Seemingly contradictorily, Mark says that they were to wear sandals. The reconciliation between the two is to consider first the nature of the land. It would be close to impossible to walk in Israel without footwear. The land is hot, and the feet would burn. The stones on paths range from every type imaginable. Some would bruise the feet, some would slice them like razors, etc. And there are thorns of various types that are everywhere. They pierce, slice, and scratch.

Therefore, these words probably default to what was just said about “nor two tunics.” In other words, this is a second category where only one pair is to be taken. If they were to get ruined, they would be at the mercy of others to provide repair or replacement. Likewise, it next says, “nor staff.”

Again, Mark says, “He commanded them to take nothing for the journey except a staff” (Mark 6:8). As such, this is a third category limiting them to a single staff. Having a second staff would be a help at times in various ways, but they had to make do with just one. Should they break or lose it, they would have to be provided by those whom they tended to.

Each of these points becomes obvious based on the next words, “For the toiler, he is worthy of his food.”

In this thought, Jesus is lumping each of these traveling necessities into one thought, that of food. It is the overarching need to be provided for from day to day. The others were needs that arose from time to time and would be considered a part of the “food” necessity that these men would have.

The same thought is seen in the words “Bread is the staff of life.” It is the principal need, as if a staff of support. The staff, however, is included in the phrase. It thus means, “Bread is the principal support.” In Matthew, the word “food” speaks of the whole of that which is necessary, which includes a tunic, sandals, and a staff. Anything extra of each goes beyond the basic needs.

Life application: As with other seeming “contradictions” found in Scripture, there is a reasonable explanation for Jesus’ words. What seems at first contradictory is merely one person’s way of explaining what was said as opposed to someone else truthfully telling the same account using different words to convey the substance of what is said.

Matthew focuses on the negative of the subcategories, “you shall not.” This is dependent on a main thought. In this case, two of something. Mark places that thought at the end. Therefore, his positive command becomes necessary –

Matthew: Provide neither gold nor silver nor copper in your money belts, ¹⁰ nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food.

Mark: He commanded them to take nothing for the journey except a staff—no bag, no bread, no copper in their money belts— ⁹ but to wear sandals, and not to put on two tunics. Matthew’s final words about the wages form an explanation to sum up the overall thought.

When you come to difficult passages, be sure to stop and consider the structure of them, the surrounding words that are provided, etc. In doing this, what seems at first contradictory is not. Rather, it is the natural way that different people will present the same thought, and it is as common as windows on a skyscraper.

Lord God, lots of people have spent an inordinate amount of time trying to tear apart Your word in order to confuse those who read it. Help us to think clearly and soberly about the difficulties presented in it. From there, give us wisdom in what is presented. Help us, though, not to rationalize away such things, but to logically explain why things are presented as they are! Help us in this, O God. Amen.

Friday, 16 May 2025

Provide neither gold nor silver nor copper in your money belts, Matthew 10:9

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).

“Not you shall acquire gold nor silver nor copper into your girdles” (CG).

In the previous verse, Jesus instructed the twelve concerning what to do when they went out among the people. He finished with, “Freely you received, freely you give.” Now, His words continue with, “Not you shall acquire gold nor silver nor copper.”

The word ktaomai is introduced here. It signifies to acquire. It has various meanings based on the surrounding context, such as obtain, possess, provide, purchase, etc. In this case, it is applied to the acquisition of precious or semi-precious metals, including gold, something already introduced in Matthew 2:11. Also, He notes arguros, silver.

In the Bible, silver generally speaks of money. It is the standard metal used for transactions going all the way back to Genesis 13:2. The word in Greek is derived from argos, shining. The underlying, typological meaning of silver is redemption, something it consistently signifies in this regard. Finally, Jesus mentions chalkos, copper.

In this case, copper is the main metal, but the word also signifies copper alloys, such as bronze and brass. For example, a copper bell wouldn’t make a very nice sound, and it would be worn out quickly. However, a bronze or brass bell would be stronger and have a much clearer sound. As such, it is what Paul refers to in 1 Corinthians 13:1 –

“Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass [chalkos] or a clanging cymbal.”

The same is true in the Old Testament, where the Hebrew word nekhosheth, copper, also refers to copper alloys. The context must determine what is being referred to. As for these metals, each is used in the Bible concerning the acquisition of wealth, which can be stored up, used for currency, etc. The twelve are instructed not to acquire these as such.

This instruction to not acquire them is because this was not the purpose of their going forth. What they needed was to come from the care of others without additional profit. Therefore, Jesus finishes the verse with, “into your girdles.”

This refers to how the girdle is twisted, forming folds where money could be kept. This practice continues among various tribes of people in the Middle East to this day. The girdle thus equates to the modern fanny pack.

In the comparable passage in Mark, it says, “He commanded them to take nothing for the journey except a staff—no bag, no bread, no copper in their money belts” (Mark 6:8). In Luke, it says, “Take nothing for the journey, neither staffs nor bag nor bread nor money” Luke 9:3.

Life application: In the comments above, it says concerning the translation as copper, bronze, or brass, that “the context must determine what is being referred to.” You might then ask, “Charlie, what are you talking about?” The answer to the appropriateness of each translation is to be found in what is being talked about.

For example, there is a time when brass was not yet used. Therefore, before it was introduced as an alloy, any copper alloy referred to would be best translated as bronze. This was known as the Bronze Age, a period that extended from around 2000 BC to about 700 BC.

During this period, if a sword is referred to it would probably have been bronze. Copper would have been too soft to make an effective, lasting sword. Therefore, translations that say brass during this period would be incorrect. Further, being an alloy, bronze and brass are not found in nature. Therefore, the following verse has two errors in it concerning the word nekhosheth –

“A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass [nekhosheth].” Deuteronomy 8:9

The first error is that it was too early in history for it to have been brass. Rather, bronze was the alloy referred to at that time. But even that would be incorrect. This is because one mayest not dig brass or bronze from them thar hills. Only copper could be obtained from them, after which they would be mixed with other metals to form bronze.

For those stuck in the cult mindset that the KJV is the only acceptable translation, this causes a dilemma, which then demands they excuse such an error. Their answer is that it is believed that such an alloy was found in Siberia when a meteor entered the atmosphere and formed a copper alloy as it heated and cooled.

There are several problems with this. First, the supposed alloy that was found was microscopic. Second, it was … in Siberia. Checking a map will help the student of the Bible to see that Israel is not in Siberia. And more, the Lord tells the people through Moses that they mayest dig nekhosheth out of the hills. This implies an abundance of it, not microscopic amounts.

Therefore, Deuteronomy 8:9 contains several of the innumerable translational errors found in the KJV. And yet, because of a cult mindset, they must go to absurd lengths in an attempt to justify what is unjustifiable. Be reasonable in how you consider what you believe. If something you have accepted is wrong, admit it and move on.

Lord God, help us to think clearly and reasonably about what Your word is telling us. Help us to put aside biases, presuppositions, and faulty thinking as we consider what You are telling us. We may have been misinformed about something in the past, and so help us not to try to justify error but instead admit it and determine what is correct. May we do this so that our understanding of Scripture will be honoring of You. Amen.

Thursday, 15 May 2025

Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give. Matthew 10:8

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).

“Being feeble – you heal, leprous – you cleanse, dead – you rouse, demons – you eject. Freely you received, freely you give” (CG).

In the previous verse, Jesus instructed the twelve what to say when they went forth to proclaim their words to the lost sheep of the house of Israel. Now, adding to the proclamation they were to make, He tells them of the authority they will possess as well, beginning with, “Being feeble – you heal.”

This is a new word, astheneó. It is a verb signifying to be feeble, coming from the adjective asthenés, to be feeble. The verb, being a present participle, literally reads “being feeble.” The word, however, is generally translated as a noun or an adverb. Jesus gives the apostles the ability to heal those who are feeble. Also, He next says, “leprous – you cleanse.”

This is something Jesus has already done. This same ability is now conferred upon them. Being a leper was something that required additional steps to be taken after a person was cleansed. This is because having leprosy was something that was determined by the priest. Once he proclaimed a person to be leprous, he was to be excluded from the community.

The specific details are found in Leviticus 13. If a person was cleansed, the instructions in Leviticus 14 were then to be followed. Therefore, only the priest could officially declare a person free from the leprosy that once afflicted him. Next come disputed words, saying, “dead – you rouse.”

These words are not recorded in some manuscripts. Even if original, there is no indication that any were raised from the dead except by Jesus. Only after the resurrection are Dorcas (Tabitha) and Eutychus restored to life by Peter and then Paul. If the words were inserted later, it was probably in connection with that thought concerning what was done through Peter and Paul.

However, that would be an inexcusable reason to insert it here. Whether the words are original or not, Jesus possessed the ability, and after the completion of His ministry, it was granted in those two instances. Next, it says, “demons – you eject.”

In Luke, not only are the twelve given authority to do these things, but seventy disciples were also sent out. Upon their return, it says –

“Then the seventy returned with joy, saying, ‘Lord, even the demons are subject to us in Your name.’” Luke 10:17

Therefore, these gospel narratives support one another in confirming this granted ability from the Lord. Finally, Jesus finishes the verse saying, “Freely you received, freely you give.”

Here he introduces the word dórean. It is a word signifying without cause, freely, for nothing, or even in vain. Each instance requires the context to be considered. In this case, it signifies they were not to charge for their services.

Life application: In Acts 8, Simon the sorcerer is said to have believed the gospel message preached to him. After that, however, it says –

“And when Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money, ¹⁹ saying, ‘Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit.’
²⁰ But Peter said to him, ‘Your money perish with you, because you thought that the gift of God could be purchased with money! ²¹ You have neither part nor portion in this matter, for your heart is not right in the sight of God. ²² Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you. ²³ For I see that you are poisoned by bitterness and bound by iniquity.’
²⁴ Then Simon answered and said, ‘Pray to the Lord for me, that none of the things which you have spoken may come upon me.’” Acts 8:18-24

It is often argued that Simon was not saved because of his conduct. However, it says quite clearly in Acts 8:13 that he believed. It is the same word used when speaking of belief leading to salvation elsewhere. If he truly believed he was saved. Salvation is not conditional on knowing everything about the faith. Nor is it conditional on not adhering to proper doctrine after being saved when what is proper is known.

Rather, salvation is conditional on one thing: belief in the gospel. We do not read the hearts of others. As such, it is entirely inappropriate to say of someone, “He is not saved.” It may be true that he is not reflecting proper Christian values, but that is not a salvific issue.

Let us not be finger-pointers when we do not have all the facts. If someone is not living for the Lord as expected after being saved, there are verses that deal with what we are to do with them. However, let us not make proclamations about things we cannot truly be certain of.

“But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person.” 1 Corinthians 5:11

Lord God, thank You for the simplicity of the gospel. If it were up to us, none of us would continue to be saved after we first believed. But Your grace extends to all of our faults – past, present, and future. Thank You for the surety of salvation we possess. Amen.

Wednesday, 14 May 2025

And as you go, preach, saying, ‘The kingdom of heaven is at hand.’ Matthew 10:7

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 going, you proclaim, saying that ‘It has neared – the kingdom of the heavens’” (CG).

In the previous verse, Jesus told His twelve to specifically go to the lost sheep of the house of Israel. Next, He instructs them, “And going, you proclaim, saying.”

Jesus uses the same word that has been used several times already, kérussó. It signifies to proclaim or herald an announcement. HELPS Word Studies says of it, “bringing eternal accountability to all who hear it.”

Consider it! Jesus is sending His chosen twelve out among the people of Israel. He has already been conducting His ministry for some amount of time, but the harvest field is so ready for reaping that He has decided to send forth those who have followed Him and learned from Him to expand the process. What words will He ask them to proclaim? The answer is “that ‘It has neared – the kingdom of the heavens.’”

In Matthew 3:2, the first recorded words of John the Baptist were, “Reconsider! For it has neared – the kingdom of the heavens!” Likewise, in Matthew’s gospel, after His baptism and temptation, the first words of Jesus’ ministry to the people were, “Reconsider! For it has neared – the kingdom of the heavens!”

Now Jesus instructs these disciples to likewise tell the people that the kingdom of the heavens has neared. In each instance, there is the anticipation that a great change in the economy and focus of God’s redemptive plans is set to take place.

This is just the beginning of the instruction to these men. In Luke 9, there is a complementary account of Jesus’ instructions to the twelve. That is followed in Luke 10 with Jesus sending out seventy more to continue the proclamation throughout Israel.

Life application: A common question that arises concerns the terms “kingdom of the heaven(s),” and “kingdom of God.” The words are certainly used interchangeably at times. For example, Jesus says that the kingdom of God is the kingdom of the heavens in Matthew 19 –

“Then Jesus said to His disciples, ‘Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. ²⁴ And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.’”  Matthew 19:23, 24

In those two verses, which are given in parallelism, He is clearly indicating that they are the same thing. The term kingdom of the heaven(s) is not used in the epistles. Rather, they refer to the kingdom of God. However, Paul does say that the Lord would deliver him and preserve him for His heavenly kingdom.

As such, there is certainly overlap in the thought. At times, however, it is clear that the promised kingdom to Israel is a literal earthly kingdom. This is how the disciples understood it when asking Him about the restoration of the kingdom in Acts 1:6.

The best approach to understanding the idea of a kingdom, then, is to check the surrounding context to see what is spoken of. God is working through time and dispensations in various ways to bring man to a state of restoration.

As He does this, a kingdom is either set up or being set up that is being expressed in various ways, actual or anticipated. In Romans 14, Paul speaks of the kingdom as a reality for believers now, and yet it is something that is only so positionally, as indicated elsewhere. The actual kingdom is something anticipated for believers at this time.

As such, it is good not to get overly dogmatic about things but rather to consider that there is a positional belonging and an actual belonging that may apply in one way or another.

For us, because of faith in Christ, we can be reassured that we are accepted into the kingdom now, even if we have to await the rapture to be actually received into the marvelous blessing of the kingdom that lies ahead for us. Be assured that Christ has accepted you if you have believed. Every good promise He has made will, therefore, be realized on that day.

Lord God, despite not yet being with You in heaven, we know we are with You through faith in what You have done. Help us to remember this in our times of trial and difficulty. We have a better and surer hope ahead than anything this fallen world can provide. May You come soon for Your people so that we can forever rejoice in Your presence. Amen.