BIBLE IN TEN

About BIBLE IN TEN

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

Publisher

Bondservant of Christ

Category

education · history · religion & spirituality

Language

en

Explicit

No

First episode

22 Mar 2023

Latest episode

3 Nov 2026

Latest episodes

1,302 episodes in the feed.

1. 

   3 Nov 2026

   Matthew 23:39

   Tuesday, 3 November 2026 for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the Lord!’” Matthew 23:39 “I say, indeed, to you, no, not Me you should see from now, until if you should speak, ‘Having been blessed, the ‘Coming in Name, Lord’.’” (CG) In the previous verse, Jesus told the city of Jerusalem, meaning its leaders within it, that its house was left to them desolate. Next, He finishes Chapter 23, saying, “I say, indeed, to you, no, not Me you should see from now.” There should be no debate about the meaning. Jesus is set to be crucified. The leaders of Israel, of which Jerusalem is emblematic, would have their hand in what was coming. Their continued rejection of Him after the resurrection and growth of the church is what brought about their destruction, something they openly called for – “When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, ‘I am innocent of the blood of this just Person. You see to it.’25 And all the people answered and said, ‘His blood be on us and on our children.’” Matthew 27:24, 25 Jesus is speaking to this group of people. They are representatives of the nation in religious matters. Today, they are the religious elite in Israel, but this extends to the civil leadership as well. Together, they work to direct the nation. This is what leadership does. At this point in Israel’s history, they are in complete personal enmity with the message of Jesus. As such, they will not see Him until there is a change. That is seen in Jesus’ continued words, saying, “until if.” It is a conditional phrase. Leaving off the word an, if, as most translations do, damages the intent of what is said. Matthew Poole, relying on the word “till” alone, says, “For whereas some interpret the term till, & c. of the day of judgment, or the time when the Jews shall be converted, I take them to be strained interpretations.” Continuing, he says – “Till here certainly is to be interpreted, as Psalm 110:1, Matthew 1:25; and this comports with the history, for after this time our Saviour appeared in the temple publicly no more. For the disputes raised from Matthew 23:37, about God’s secret will, whether he seriously willed the salvation of the Jews, &c., I take the affirmative part to have no foundation in this text” It is incredible to think that people can read the Bible and think that God doesn’t will the salvation of the Jews. Further, it makes no sense to make a conditional statement, relaying it as an absolute assertion, just to deny what the conditional statement says. He will do this thing when they do what He says they must do, which is when, as He says to Jerusalem, “you should speak, ‘Having been blessed, the ‘Coming in Name, Lord’.’” Jesus tells Jerusalem exactly when He will return. There is no ambiguity in His words. He is not speaking to the church (which didn’t exist at the time). If He intended permanent and complete separation from the Jewish people, His proclamation would have been completely different. Israel, led by Jerusalem, which is led by its civil/religious leaders, must call out concerning Jesus the words of Psalm 118:26, “Blessed the ‘coming in name, Yehovah’.” (CG). In other words, whenever Jerusalem acknowledges Jesus as their Messiah and the One who was sent in the name of the covenant-keeping Lord they committed to at Mount Sinai, Jesus will return to them. It is solely up to the nation for Him to deliver them. This is the point and purpose of the coming tribulation period, something that has nothing to do with the church. The church will not be here for that. Why? Because they have already called on Jesus as Lord. There is no need for them to enter into the tribulation. They are His. Life application: There are two predominant positions on Jesus’ words of this verse. We have already heard from Matthew Poole. Here is

2. 

   2 Nov 2026

   Matthew 23:38

   Monday, 2 November 2026 See! Your house is left to you desolate; Matthew 23:38 “You behold! It is left to you, the ‘house, yours’, desolate!” (CG) In the previous verse, Jesus spoke to the city of Jerusalem (with the intended meaning that He was addressing its leaders) concerning His desire to have cared for it, gathering her as a hen gathers her chicks under her wings, but she was not willing. Next, He says, “You behold! It is left to you, the ‘house, yours’, desolate!” Jesus refers to the temple as “your house.” It was the House of the Lord, but He is about to depart the area for the last time (Matthew 24:1). It is no longer the House of the Lord, but an empty structure that bears no life in relation to the God of Israel. From there, He will go to the Mount of Olives to instruct His disciples (Matthew 24:3). Saying the house is desolate means that destruction lies ahead for the temple. It is no longer an edifice suitable for ministering to the Lord. Like the temple when destroyed by Babylon, so will this temple be destroyed by Rome. Notice the symbolism. Jesus is in the temple complex. In Ezekiel 9, the Lord is in His temple. In Ezekiel 9, a mark, a tav (a cross shaped letter) is placed on the forehead of those who follow the Lord while the rest are slain. In Matthew, Jesus will die on the cross. Any who look to the cross will be saved. The rest will be judged and destroyed. In Ezekiel 10, the Lord departed from the threshold of the temple, standing over the cherubim. In Matthew 24, Jesus departs from the temple accompanied by His disciples. In Ezekiel 11:23, it says that the glory of the Lord went up from the midst of the city and stood on the mountain which is on the east of the city. In Matthew 24:3, Jesus is said to have sat on the Mount of Olives, the same mountain referred to in Ezekiel. The symbolism is clear. Jesus is showing by His movements that what happened in the past is happening again. He is the same Lord who departed from the temple at the time of Ezekiel, but He has now come in human flesh as a tangible, visible manifestation of the Lord for all to see. His traversal from the temple to the Mount is like a signature proclaiming His deity. Life application: Jesus’ words and movements are intentional, setting a clear pattern that He is the Lord and that what happened in the past is set to be repeated. Just as Babylon came and destroyed the temple and exiled the people, so will Rome (called Babylon by Peter in 1 Peter 5:13) come, destroy the temple, and exile the people. The temple after the Babylonian exile was rebuilt and continued to be a place of mediation between the people and the Lord until the coming of Jesus. However, the temple will never again be considered an appropriate place of mediation between God and man. Jesus clearly revealed this in the cursing of the fig tree. There is only one suitable point of mediation between God and man, that is the Man, Christ Jesus, as Paul explicitly states in 1 Timothy 2:5. Today, Christian teachers around the world actively support Israel’s Temple Institute. They excitedly teach about the coming temple and its sacrifices, as if these are good things. But this is just the opposite of what should be. The temple is the antichrist’s temple. The people will be following the devil, not the Lord. They will have set themselves at complete enmity with the God of the Bible. It will take the antichrist appearing in the temple for the people to begin to wake up from their apostasy. Instead of supporting this unholy temple, pastors, preachers, and teachers should be preaching the gospel, speaking against what is being prepared in Israel, and warning those who believe that observing Moses is acceptable that it is rather a path to perdition. The book of Hebrews sets this warning out in clear and precise terms for the Hebrew people to know this and to turn to Jesus. Be sure to not get caught up in the hype of what is going on in regard to th

3. 

   1 Nov 2026

   Matthew 23:37

   Sunday, 1 November 2026 “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! Matthew 23:37 “Jerusalem! Jerusalem! The ‘killing the prophets’ and ‘stoning those having been sent to her’! How often I willed to upon-gather the ‘children, yours’, which way ‘upon-gathers, hen’ the ‘chicks, hers’ under the wings, and not you willed.” (CG) In the previous verse, Jesus told the scribes and Pharisees that all the things He said would come upon “this generation.” The meaning of “this generation” was not detailed in that verse, but an explanation of it begins to be seen in this verse. Jesus starts with, “Jerusalem! Jerusalem!” This is a standard type of Hebraism where repetition forms a strong stress. Calling out the name of the city in this manner sets an unambiguous definition of whom He is referring to. The form of the name is different than that used eleven times already in Matthew. Rather, this is probably the exact term Jesus used. It is the transliterated Aramaic form of the name, Ierousalém. It is the form commonly employed by Luke. Jerusalem is the seat of power within the nation. Those who rule from Jerusalem, then, are the focus of what Jesus will say. Of this city, meaning those who rule from it, He says, “The ‘killing the prophets’ and ‘stoning those having been sent to her’!” Jesus personifies the city, using it as emblematic of those within her who actually do what He ascribes to it. The people of Jerusalem had rejected the words of the prophets. They had treated them shamefully and resorted to killing them. Some of this is highlighted by the author of Hebrews – “Still others had trial of mockings and scourgings, yes, and of chains and imprisonment. 37 They were stoned, they were sawn in two, were tempted, were slain with the sword.” Hebrews 11:36, 37 Although the author of Hebrews is not specifically speaking of only Jerusalem, his words describe the general treatment that faithful followers of the Lord faced. The words of Jesus mirror what He said in the Parable of the Wicked Vinedressers found in Matthew 21. Jerusalem, being the capital and place of the king, was the key city in which such treatment took place. Despite their treatment of the people of God, Jesus continues His address to the city, saying, “How often I willed to upon-gather the ‘children, yours’.” A new word is seen here, episunagó, to upon-gather. It is derived from epi, upon, and sunagó, to lead or gather together. Thayer’s says, “to gather besides, to bring together to others already assembled.” One can think of gathering together and then heaping more into the gathering. Jesus clearly indicates preexistence, and thus deity, with these words. How could He otherwise have been present to desire such a thing? But His words indicate that He is the Lord, Yehovah of the Hebrew Scriptures, having come in human form. One can see Him having pled with the city for eons, sending prophets with messages and petitions for them to turn and call out to Him. Continuing, He describes the manner in which He willed to upon-gather them, saying, “which way ‘upon-gathers, hen’ the ‘chicks, hers’ under the wings.” Three more new words are seen. The first is tropos, a turn and thus, by implication, a manner, mode, way, or style. The next word is ornis, a bird, especially a hen. It will only be seen here and in a comparable exclamation in Luke 13:34. The third word is nossion, a birdling. In this case, it refers to the chicks of a hen. The last word is pterux, a wing, coming from petomai, to fly. A hen will gather her chicks under her wings to keep them safe, protect them from predators and the elements, etc. Jesus states that this is how He desired the people of Jerusalem to be to Him, again, clearly indicating preexistence. The Lord of the Hebrew Scriptures had reached out t

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