BIBLE IN TEN

Saturday, 18 July 2026   The baptism of John—where was it from? From heaven or from men?” And they reasoned among themselves, saying, “If we say, ‘From heaven,’ He will say to us, ‘Why then did you not believe him?’ Matthew 21:25   “The ‘immersion, John’, whence it was? From heaven or from men?” These, also, they deliberated with themselves, saying, ‘If we should say, “From heaven’, He will say to us, ‘Through why, therefore, not you believed him?’” (CG)   In the previous verse, it said that Jesus, while speaking to the chief priests and elders, said that He would answer their question if they would first answer His question. Continuing, He now asks that question, beginning with, “The ‘immersion, John’.”   His question deals with John the Baptist’s work, meaning his immersing people as described earlier in Matthew. As John’s main mission was to baptize people based on acknowledging wrongdoing and reconsidering their ways, the “immersion, John” encompasses his entire ministry, all of which was as a precursor, preparing the people for the coming of the Messiah. His specific question concerning that is, “whence it was?”   In other words, these leaders had just come to Jesus asking by what authority He was doing what He did. Specifically, who gave Him the authority? Jesus, taking the initiative, asks the same basic question concerning John’s call to baptize. Where did that authority come from? He continues, asking, “From heaven or from men?”   It is a logical question. These leaders want to know who gave Jesus His authority. But John openly and explicitly testified concerning Jesus, as recorded in John 1. Therefore, before they can rightly understand Jesus’ authority, they would first need to understand and confess John’s source of authority. Was it sent by God, or was it something that he or another man conjured up? Having asked that, it next says of the leaders, “These, also, they deliberated with themselves.”   One can see they are in a pickle. If they knew the answer, they would just say it directly, unless there was a reason why they didn’t want to admit it publicly. Therefore, either they don’t know the answer, which means they have no right to know where Jesus’ authority came from, or (because John testified concerning Jesus) they knew and were unwilling to state what they believed to be true.   If this were the case, they would again have no right to an answer from Jesus. In their deliberations, they were “saying, ‘If we should say, “From heaven”, He will say to us, “Through why, therefore, not you believed him?”’”   This reveals the first part of the reason for the pickle they are in. If John’s commission was from God, then they would have to admit that Jesus was the Messiah. John openly proclaimed Him as the One, testifying that He was the promised Messiah –   “The next day John saw Jesus coming toward him, and said, ‘Behold! The Lamb of God who takes away the sin of the world! 30 This is He of whom I said, ‘After me comes a Man who is preferred before me, for He was before me.’ 31 I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water.’ 32 And John bore witness, saying, ‘I saw the Spirit descending from heaven like a dove, and He remained upon Him. 33 I did not know Him, but He who sent me to baptize with water said to me, “Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.” 34 And I have seen and testified that this is the Son of God.’” John 1:29-34   Life application: As noted before, Jesus is not being disrespectful to these leaders. He is making an obvious case that in asking Him for the source of His authority, they would only entrap themselves by His answer when they gave it. He is giving them a chance to back up from whatever their plans were and to think the matter through logically.   Would it change their hearts or minds toward Jesus? Probably not. But it would allow Him to continue His ministry until the time appointed by the Father. If they thought about John’s source of authority and decided he was sent by God, maybe some of them would be determined to accept John’s words and believe in Jesus.   If they rejected John’s ministry, thus rejecting the One who sent him, then they would never accept Jesus. Instead, they would look for another way to have Him removed. That is what will come about, but before it does, there are a few days of His ministry left. A great deal of important information will be recorded concerning what He will tell the people of Israel.   He will detail what will come upon them because of their rejection of Him. Someday, the words He will speak in these final days will be evaluated by them, and they will see that He is, in fact, the Messiah they rejected so long ago. The leader’s failure to provide a response to Jesus at this time has allowed Jesus’ words to continue on as necessary for the people’s future eyes to be opened.   Lord God, Israel, and indeed the whole world, have difficult times ahead. As wickedness increases, our time is drawing short. Someday, You will call Your church home, and the world will have to decide where they stand in relation to Jesus. We pray that before that day comes, many eyes will be opened to the truth of His glory. Amen.

Friday, 17 July 2026   But Jesus answered and said to them, “I also will ask you one thing, which if you tell Me, I likewise will tell you by what authority I do these things: Matthew 21:24   “Answering, also, the ‘Jesus’, He said to them, ‘I will entreat you, I also, word one, which if you should say to Me, I also to you, I will say in where-such authority these I do.’” (CG)    In the previous verse, the chief priests and elders of the people confronted Jesus, asking by what authority He was doing the things He was doing. Matthew next records, “Answering, also, the ‘Jesus’, He said to them, ‘I will entreat you, I also, word one.’”   As with Hebrew, a “word” signifies more than just a word. It can signify a matter, cause, concern, inquiry, request, and so much more. Following that, English uses it in various ways as well. We might say, “What’s the good word today?” That means more than a word in a Cryptoquip or some other puzzle. We are asking about how a person is doing, what they are up to, etc.   In this case, Jesus is asking these leaders to explain something. If they will adequately respond, then He will continue in one way. If they cannot or if they refuse to respond, He will continue in another way. Their response to the word He entreats them to give is thus conditional, as He next says, “which if you should say to Me, I also to you, I will say in where-such authority these I do.”   They have asked Jesus under what authority He is acting. The answer might not be difficult to provide, but because Jesus has set a condition, it means they must be careful in how they answer. In such a situation, there will always be some sort of blowback to giving the wrong response. However, if they respond with a proper explanation to His request, they will have their answer from Him.   One could say, “That is disobedient to the rulers of the land, something the law does not allow.” Because of this, we can already guess that the question He will ask them will put them on the spot concerning the authority of the law, or it will bear on the source of the law, where it came from, or how it came about.   This is a logical assumption because if they cannot sufficiently explain His request, they will actually have no right to know under whose authority Jesus was acting. We can use this same tactic when dealing with judges, politicians, taxing authorities, etc.   Where does authority come from? In the case of these leaders, their authority is derived from the Law of Moses. It is what established them as the people of the Lord in a unique way. As such, these men must work within the confines of that body of law to justify their requests, decisions, and mandates.   Life application: In the US, the thing that establishes the law of the land is not the Congress, the judicial system, or the president. The US Constitution is the framework that establishes the government and all bodies that operate within the government.   This is why the left has attempted to call the Constitution an “organic document,” as if it is alive and changing with time and circumstance. They reject the early writings, which were foundational to understanding the purpose behind the writing and approval of the Constitution.   But there is a reason for each thing mandated in the Constitution. To reject the reason behind those mandates empties them of any reasonable purpose. And so, of course, they relish in ignoring that intent. Further, if the constitution is organic and changing, then it is up to whatever government is in power to clip it according to their supposed skill at pruning what is unnecessary.   This is how bad people operate. They have no care for the duly established basis for whatever government they live under. Instead, they work against the recognized authority. In the case of the US, the recognized authority for the operation of the government is, first and foremost, the US Constitution. In working against that, they violate the words of Scripture, which were ever on the minds of the Founding Fathers –   “Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God.” Romans 13:1   John Adams said, “Our Constitution was made only for a moral and religious People. It is wholly inadequate to the government of any other.” Understanding this, it is evident why those who hate God and what is moral, just, and proper will do their best to undermine the authority and rigid structure of the Constitution.   Thank God that there is hope in Christ for a better life beyond this one. Jesus’ question will be one that deals with authority. If they cannot answer His question, they have no right to know what they have asked Him.   People ask for answers from God all the time, but unless they are asking through His Mediator, they have no right to an answer. This is the glory of knowing Jesus: we can come to God through Him and ask questions, hoping for a response that will give us wisdom, comfort, and hope. He will answer according to His wisdom. Someday, this will be in a manner we cannot even imagine at this time. Hold fast to Jesus. Great things lie ahead for His redeemed.   Lord God, some of us live in godly nations. Some of us live under difficult, ungodly rulers. You have appointed our times and places, and we must live through them as best we can and in accord with Your word. But our hope isn’t in this life. No! Our hope is in the life that is ahead when we are in Your presence under a new, eternal rule in the presence of Jesus. May that day be soon. Amen.  

Thursday, 16 July 2026   Now when He came into the temple, the chief priests and the elders of the people confronted Him as He was teaching, and said, “By what authority are You doing these things? And who gave You this authority?” Matthew 21:23   “And having come, Him, into the temple, they approached Him, teaching, the chief priests and the ‘elders, the people’, saying, ‘In where-such authority these, You do? And who to You, He gave the authority, this?’” (CG)   In the previous verse, Jesus told His disciples, “And all, as much – if you should ask in the prayer, believing, you will receive.” With that thought now complete, it next says, “And having come, Him, into the temple.”   The very place He was surely referring to in metaphor in the previous verses is where He has come to again. Once in the temple, “they approached Him, teaching.”   The temple complex was massive. Being the time of the Passover, there would have been innumerable visitors there to see the sights and to join in conversations, meet old friends, etc. Jesus may have picked a spot and started teaching His disciples. As He talked, others walking by might be curious and start listening as well. Because of this, any number of people might gather around to hear. This is something Jeremiah was instructed to do –   “In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, this word came from the Lord, saying, 2 ‘Thus says the Lord: ‘Stand in the court of the Lord’s house, and speak to all the cities of Judah, which come to worship in the Lord’s house, all the words that I command you to speak to them. Do not diminish a word. 3 Perhaps everyone will listen and turn from his evil way, that I may relent concerning the calamity which I purpose to bring on them because of the evil of their doings.’” Jeremiah 26:1-3   Jeremiah would have begun speaking, and the people would have flocked to hear what was being proclaimed. Jesus likewise spoke in the temple. When He did, they came, “the chief priests and the ‘elders, the people’.”   When Jeremiah spoke, it is noted in Jeremiah 26 that “the priests and the prophets and all the people heard Jeremiah.” Later, the princes of Judah came to judge the matter of Jeremiah’s proclamation in the New Gate of the Lord’s house. Thus, this being challenged by the leaders at Jesus’ time is something that is not without precedent. There is a teaching going on that has come to the attention of the chief priests and the elders. Therefore, they were “saying, ‘In where-such authority these, You do?’”   These men had a right to maintain order in the temple complex. Thus, it is a natural question for them to ask. They have heard Jesus’ words and are questioning His authority to say what He was saying. In Jeremiah’s case, he was accused of wrongdoing. Therefore, his response was, “The Lord sent me to prophesy against this house and against this city with all the words that you have heard” (Jeremiah 26:12). As for those confronting Jesus, they continue, saying, “And who to You, He gave the authority, this?”   Again, it is a natural question to ask. If Jesus is at the temple teaching, He must feel He had a right or commission to do so. His response to them will show, however, that they are doing more than just trying to maintain order. From what He says, it can be deduced that they already knew Him and His teachings, just as the people would have known Jeremiah claimed to be a prophet of the Lord.   Therefore, Jesus’ answer will be one that challenges their own positions on matters that had transpired in the recent past. What He asks them will be intended to get them to consider their stand concerning those things. There is nothing disrespectful in His words. Rather, they are intended to probe them in an attempt to reveal their state before the Lord as His representatives in the religious and civil lives of the people.   Life application: When Jeremiah spoke to the princes and people, he plainly told them why he was speaking as he did. After doing so, he said –   “Now therefore, amend your ways and your doings, and obey the voice of the Lord your God; then the Lord will relent concerning the doom that He has pronounced against you. 14 As for me, here I am, in your hand; do with me as seems good and proper to you. 15 But know for certain that if you put me to death, you will surely bring innocent blood on yourselves, on this city, and on its inhabitants; for truly the Lord has sent me to you to speak all these words in your hearing.” Jeremiah 26:13-15   His job was to proclaim the word of the Lord. Jesus, the Lord, spoke to the people about matters that He was sent by the Father to convey to the people. In hearing the word of the Lord, choices then have to be made. The main thing we must determine is, “Is this the word of the Lord or a doctrine in accordance with it?”   At Jeremiah’s time, there were false prophets galore. The people had to listen to what was said, determine who was telling the truth, and then go forward from that point. The same was true in Jesus’ time. Now, these things are recorded for us to read and consider. Is the Bible the word of God? If it is, then it should be listened to.   God doesn’t force us to accept His word. He has put it out for people to read and consider. Other religions have their own supposed sacred texts as well. Within the greater umbrella of Christian faith, there are writings that some claim are supposedly on the same level of authority as the Bible. The Roman Catholic Church has teachings that they hold to as preeminent in their theology, which are separate from the Bible.   The Mormons have a third “testament” that they claim is inspired. The Seventh-Day Adventists have the supposedly inspired writings of Ellen G. White. Many people accept extra-biblical writings, such as the Apocrypha, the Book of Enoch, etc. It is our responsibility to consider God, if He has given us His word, and what that word is or is not.    This sacred task has been given to humanity, and we should carefully consider what we will believe and why. Jesus is being asked about His authority. If God gave Him authority to convey God’s word, we should be willing to listen. These things are important. Let us pay heed to the word that God has given for us to know Him, treating it with respect and care.   Lord God, we are humans, limited by time and the ability to obtain and remember knowledge. We desire to honor You in the way that You expect of us. Therefore, lead us to Yourself through Your word. May we not be misdirected from this task all our days. Help us in this, O God. Amen.  

Wednesday, 15 July 2026   And whatever things you ask in prayer, believing, you will receive.” Matthew 21:22   “And all, as much – if you should ask in the prayer, believing, you will receive.” (CG)   In the previous verse, it was noted to the disciples by Jesus that if they had faith without doubt, they could do what was done to the fig tree and have a mountain removed and cast into the sea. Jesus next says, “And all, as much – if you should ask in the prayer.”   The definite article before prayer limits this statement to something particular. If it said, “And all, as much – if you should ask in prayer...” it would be an open promise for any and every prayer. But that is not the case. As such, the surrounding context needs to be considered. Jesus just gave two examples of what “the prayer” consisted of –   “Answering, also, the ‘Jesus’, He said to them, ‘Amen, I say to you, if you should have faith, and not you should waver, not only the ‘the fig tree’ you will do, but and-if the ‘mountain, this’, you should say, ‘You be borne, and you be cast into the sea, it will become.’”   As discussed in that commentary, the two thoughts, meaning the fig and the mountain, equate to overcoming the law. The first was the ending of the Levitical system of the temple sacrifices as the spiritual connection to God (the fig).   The second, the mountain (explained as Horeb), equated to the ending of the law in one’s life. Understanding this, “the prayer” is one of trusting in something new to bring restoration between the pray-er and God. Therefore, Jesus continues, “believing, you will receive.” This is beautifully reflected in Hebrews 4 –   “Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. 2 For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it. 3 For we who have believed do enter that rest, as He has said: ‘So I swore in My wrath, “They shall not enter My rest,”’” Hebrews 4:1-3   Prayer cannot be actualized into reality without faith. Without it, the words, “believing, you will receive,” equate to, “lacking faith, you will not receive.”   Those of Israel who stand with one foot in the grace camp and one foot in the law camp have not believed. They are trying to merit God’s favor through two conflicting camps. In essence, “Well, if Jesus doesn’t work out, I always have the law to fall back on.” This is why Hebrews 6:6 says –   “if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.”   One cannot “fall back” on the law. If he does, there is no suitable sacrifice under that obsolete economy to save him. Jesus’ sacrifice is a one-time-and-for-all-time sacrifice. To go back to the law is to recrucify Him because He would have to die again for the law to be fulfilled in that person’s life. Such will never be the case.   Life application: Jesus is speaking to people who are under the law. The law had not yet ended through His sacrificial death. He is doing what the prophets of old did by using metaphor to convey truths to the people.   That metaphor is then to be properly understood when it is fulfilled in Jesus’ completed work. This is how the lesson of the fig tree is to be considered and understood. The verse being evaluated today has been so misapplied and abused by people that it means (in their thinking) that anybody with faith should be able to do anything or get anything they want.   “I can, by faith, receive a big bank account.” Actually, you probably should get to work and start saving for that. “I can overcome any obstacle, including this. I claim this problem will go away.” Well, maybe the Lord sent that problem to chastise you and get you to learn a lesson, just as the Bible says will happen. “I claim this promotion.” What if there are two Christians vying for it and they both “claim” it?   Do you see the fallacy in thinking regarding such things? Jesus did not give us an unlimited spending credit card for prosperity and fulfilling selfish desires. He gave His disciples a very specific promise based on a truth that explains the final thought. Without maintaining the context, what is said has no meaning at all. They are just words without any connection to reality.   Be circumspect in your understanding of what is happening in Scripture. It is not about us individually, even if it affects us as individuals. It is about what God is doing to restore people to Himself. The audience in this case is the Hebrew people, under the law, who need to be brought out from that unproductive economy and into a glorious new one. Keep the context!   Glorious Lord God, thank You for providing everything necessary for us to be saved through the work of Jesus Christ. Through faith in the gospel, we have full, final, finished, and forever release from the need for us to do anything except believe to be brought back to You. Thank You that it is so. Amen.

Tuesday, 14 July 2026   So Jesus answered and said to them, “Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, ‘Be removed and be cast into the sea,’ it will be done. Matthew 21:21   “Answering, also, the ‘Jesus’, He said to them, ‘Amen, I say to you, if you should have faith, and not you should waver, not only the ‘the fig tree’ you will do, but and-if the ‘mountain, this’, you should say, ‘You be borne, and you be cast into the sea’, it will become.’” (CG)   In the previous verse, the disciples marveled and wanted to know how the fig tree desiccated so quickly. With that, Matthew next records, “Answering, also, the ‘Jesus’, He said to them, ‘Amen.’”   When Jesus begins a thought with Amen, He intends for His hearers to pay close attention. The matter is something that they should more than just listen to, but consider it carefully. In this case, He next says, “I say to you, if you should have faith, and not you should waver.”   The author of Hebrews defines what faith is –   “Now faith is the substance of things hoped for, the evidence of things not seen.” Hebrews 11:1   Faith is something that requires confidence that something will take place. A person may say, “I have faith that you will pay me back.” It is unknown if that will actually take place, but because of past performance, a trust in the individual, the surety of consequences for failure to comply, or some other reason, the person trusts that the debt will be repaid.   Wavering is a state of letting one’s faith weaken for any multitude of reasons. We may have faith that a wedding will take place, but because of ten thousand little things creeping up, we may start to question if there aren’t forces behind the scenes working to ensure the wedding never takes place. In such a case, we can double down and say, “I am confident of this outcome.” In the case of Jesus’ words, He continues, saying, “not only the ‘the fig tree’ you will do.”   In other words, if His disciples have faith that they can do what Jesus did to the fig tree, it will come to pass. If the withering of the fig tree was a metaphor of the ending of the Levitical system of sacrifices under the law, and that a new and better connection to God through Jesus’ work has been established, then if they believe in Jesus’ fulfillment of the law, they will have that new and better connection to God.   There is no reason to assume that Jesus is speaking of literally killing a fig tree to make a point. It is the metaphor that matters. Jesus’ work is what ends the law in the lives of His disciples. Jesus’ work is what allows full, final, and forever access to God through the better connection He establishes. From there, He next says, “but and-if the ‘mountain, this’, you should say, ‘You be borne, and you be cast into the sea’, it will become.”   A new word is seen here, the conditional particle, kan, and-if. It is derived from kai, and, and ean, if. Combining the two results in kan, “and-if.” As for the conditional words, there is no reason to assume Jesus is speaking about a literal mountain, as if the disciples had the authority to have mountains physically moved at their command.   Jesus was heading to Jerusalem. The place where the Temple Mount was. For all we know, He may have pointed at the city, or even the temple visible within the city, and said His words. The term “mountain of the temple,” or literally “mountain, the house,” is something that would have been known to them from Micah 3:12. Thus, this is not a stretch at all. Whatever took place, He is essentially stating that the mountain of the law, described by Paul in Galatians 4, is what He is referring to –   “Tell me, you who desire to be under the law, do you not hear the law? 22 For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. 23 But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, 24 which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar— 25 for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children— 26 but the Jerusalem above is free, which is the mother of us all.” Galatians 4:21-26   The Law was given at Horeb. It is what Jerusalem and the temple worship were all about. Jesus just made a metaphor using the fig tree to make a point concerning a spiritual connection to God. There is no reason to assume He is not continuing the use of metaphor. If one believes in the full, final, finished, and forever all-sufficient work of Jesus Christ, the “mountain” of the law will be cast into the sea (a picture of chaos).   The law is an obstacle to a relationship with God, not a means of a right relationship with Him, except as it is fulfilled in Jesus’ work. As such, Jesus is giving advanced instruction in what He was about to accomplish and how it would eventually be realized through the use of metaphor.   Life application: By taking verses such as Matthew 21:21 out of their intended context, people make many wholly inappropriate claims concerning spiritual matters, as if they have the authority to do even the most unrealistic things.   At the same time, others arrogantly hint that those around them are lacking faith because they haven’t claimed their way into health, prosperity, etc. This type of theology is wholly inappropriate and demonstrates a shallow understanding of the word of God.   Catchy verses are pulled out of their intended context and thrown around like talismans. If the entire Bible is read while keeping passages in their intended dispensational context, people would find out that those being butchered in Africa are just as loved and tended to as those who have million-dollar houses, fancy cars, and who take long vacations.   God’s love for a person does not necessarily transfer to wealth, health, and overall prosperity. His love for His people is based on their faith in Him. The Bible promises a future where all trials, sadness, and difficulties will be behind us. But this is not a promise for our lives at this time. If those things come about, that is great. We can thank God for the abundance.   But it is better to live in poverty with strong faith in Jesus than to live in wealth without it. Fix your eyes, hearts, and affections on Him regardless of what you are going through. Have faith in His promises at all times. This is what will please the Lord more than anything else.   Lord God, help us to be people of faith, not just when things are going well, but at all times. May our lives and actions be honoring of You while we walk in faith, anxiously anticipating what lies ahead. To Your glory, we pray. Amen.

Monday, 13 July 2026   And when the disciples saw it, they marveled, saying, “How did the fig tree wither away so soon?” Matthew 21:20   “And having seen, the disciples, they wondered, saying, ‘How, straightaway, it desiccated, the fig tree?’” (CG)   In the previous verse, Jesus cursed the fig tree, telling it that no fruit would grow on it again. Matthew recorded that the fig desiccated straightaway. As noted, Mark’s gospel gives more detailed information on the event. Unfortunately, the Pulpit Commentary says, “St. Mark's more accurate account.”   There is a world of difference between a “more detailed account” and a “more accurate account.” There is nothing inaccurate about Matthew’s record. The word translated as “straightaway” means that it took place forthwith. For example, in Acts 16:33 it says, “And he took them the same hour of the night and washed their stripes. And immediately [parachréma] he and all his family were baptized.”   The event happened straightaway, but it wasn’t like they were standing there and were suddenly baptized. It was the next event in their lives that took place. This is just what was the case in the life of the fig. It went from being alive and vibrant with leaves to being desiccated and dead. Understanding there is nothing inaccurate about Matthew’s words, he next records, “And having seen, the disciples, they wondered.”   In Mark 11:21, it says, “And Peter, remembering, said to Him, ‘Rabbi, look! The fig tree which You cursed has withered away.’” Of this, Barnes says, “Peter said this, Mark 11:21 Matthew means only to say that this was said to him; Mark tells us which one of them said it.”   Barnes equates Matthew’s words to Peter’s exclamation. That is incorrect. Peter noticed it and made his exclamation, but all of the disciples, once they noticed the tree, would have wondered at the matter, just as Matthew records.   Again, there is no contradiction, just more detailed information. Once this was noticed by all of them, they were “saying, ‘How, straightaway, it desiccated, the fig tree?’”   Even if someone put poison around a tree, it may die immediately, but it would take time for it to desiccate. In the case of this fig, it died and desiccated overnight. By the morning, as they passed it again, it was completely desiccated.   This is what happened to the Law of Moses and the effectiveness of the temple to bring restoration between God and men. Jesus’ passion began in the morning. By the afternoon, He had died on the cross. At that time, Matthew records –   “Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split.” Matthew 27:51   Jesus was tried, sentenced, and crucified. From there, the next thing to take place, meaning straightaway, was that the law was ended. Free, full, and forever access to God was granted, and the temporary and cumbersome connection to God that came through the Law of Moses was ended. The metaphor of the fig tree was realized in its fullness just a few days after Jesus gave it.   Life application: As you can see, commentaries are tools for us to learn information, but they are written down by fallible humans. No one is without errors in thinking. All of us are subject to biases, presuppositions, and cognitive dissonance.   When reading commentaries on the Bible, be careful to sift through them, asking questions as you go. Questions like, “How did they come to this conclusion?”, “Why did they say that?”, “Why did they say, ‘more accurate?’”, etc., are important questions to ask when we read something that doesn’t sound right.   Such questions will cause us to slow down and think through what we might otherwise have taken for granted. Once we do that, we form a brain squiggle that acknowledges that their commentary is correct. From that point on, it becomes more difficult to overwrite that bad information.   So don’t assimilate thoughts without thinking them through. You will benefit in your study by going slowly, carefully, and methodically through whatever you are reading. God’s word is important. We should not make unfounded assumptions, nor assimilate others’ unfounded assumptions concerning it.   Lord God, may our time in Your word be methodical, precise, and carefully considered at all times. It is far too precious not to spend it wanting to know Your intent for us. It is a great, wonderful, and precious word that tells us of our Lord and Savior, Jesus. Amen.  

Sunday, 12 July 2026   And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, “Let no fruit grow on you ever again.” Immediately the fig tree withered away. Matthew 21:19   “And having seen ‘fig tree, one’ upon the road, He came upon it, and nothing, He found in it, if not leaves only. And He says to it, ‘Not more from you fruit it should be, to the age.’ And it desiccated straightaway, the fig tree.” (CG)   In the previous verse, Jesus returned to the city early. As He went, He was hungry. Matthew continues with, “And having seen ‘fig tree, one’ upon the road.”   A new word is seen, suké, fig tree. It is derived from sukon, a fig. In the Garden of Eden, this is the third tree mentioned by name. The first was the tree of life. The next was the tree of the knowledge of good and evil. The third is implicitly mentioned in the fig leaves referred to in Genesis 3:7. If there are fig leaves, then there is a fig tree to put forth the leaves. Of this fig tree, “He came upon it, and nothing, He found in it, if not leaves only.”   Another new word is seen, phullon, a sprout, thus a leaf. The tree had sprouted leaves. Thus, it was a show of liveliness and health. However, that is all there was. No fruit was evident on it. Mark adds the words “the ‘for season, not it was, figs.’”   The earliest types of figs will appear before the spring leaves unfurl, around the Passover. At this time, they are unripe early figs known as taksh. That serves as an early indicator of the expected harvest. The first ripe figs are generally around May or June, with the main harvest being August to September.   Jesus went to the tree because it said in the previous verse that He was hungry. Even if He knew that the first figs would not be ready, He could at least expect to see fruit on the tree, expecting there to be some if it had leaves. This is human nature. We may be hungry for something and just curiously go to the tree to see what it is doing, even if we know that the tree is not yet ready with ripe fruit.   In the case of this fig, because it had leaves, it would be expected to have fruit (as noted, the fruit will appear before the leaves). With no figs on it, this was an unproductive fruit tree – flashy with leaves but lacking any hope for a harvest. As such, Matthew next says, “And He says to it, ‘Not more from you fruit it should be, to the age.’”   Another new word is seen, méketi, no more. It is from the negative particle mé, not, never, etc., and eti, yet, more, still, etc. Jesus’ words mean that the fig tree, which has failed to bear fruit, will continue to do so “to the age,” meaning henceforth. There will never again be a time when this fig tree bears fruit. With that stated by Him, it next says, “And it desiccated straightaway, the fig tree.”   And yet, another new word is seen, parachréma, instantly or immediately. Mark’s gospel further explains what happened. Jesus spoke the words to the tree. After that, Jesus went to Jerusalem and turned over the money tables, etc., and then He went out of the city. At that time, it says, “Now in the morning, as they passed by, they saw the fig tree dried up from the roots.”   In other words, the same condensed nature of Matthew’s gospel that was seen in the previous verses is seen again here. Thus, the word “straightaway” means “within 24 hours.” There is no contradiction, just more detail concerning the matter.   As has been explained in previous commentaries, the fig is a symbol of a connection to God or its lack thereof. In the Garden of Eden, after the fall took place, it said, “Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings.”   There was a showy presentation of fig leaves, but there was no fruit. The connection to God had been severed. The fig that Jesus has cursed is a metaphor of where He was going, meaning to the temple in Jerusalem. It was a place that was showy and seemingly alive, but it was dead, having never brought a single place to the life it promised –   “And you will guard My enactments and My verdicts, which he will do them, the man, and he will live in them. I, Yehovah.” Leviticus 18:5 (CG)   The temple, which is the place where the Law of Moses is centralized for the people of Israel, never bore fruit to life eternal. Therefore, in cursing the tree, a metaphor for the officiating of the Law of Moses, He took away its right to bear life. Rather, it bore death, and it would continue to bear death, including the death of Jesus.   Only with the introduction of the New Covenant would the fruit of life and a restored connection to God be realized. The Law of Moses had run its course as an attempt to restore life. Its time had come to an end. One can clearly see that those who now attempt to obtain life through the law are performing a self-condemning act.   The temple that will be rebuilt for law observance will be the Antichrist’s temple. It is wholly opposed to what God in Christ has done. People should mourn over what lies ahead, not excitedly rejoice in it.   Life application: As noted in the commentary on verse 17, there are quite a few possibilities for the meaning of Bethany. Now that the living metaphor has been explained, we can guess at the likely meaning of the name. It would be House of Figs, based on the Hebrew təenah.   It would thus be the “House of the connection to God.” Jesus was there, went to the temple, on the way there, He saw the fig tree, the expected symbol of a connection to God. However, it had no fruit, just as the connection to God was lacking in the Law of Moses and the temple in which the rites of the law were officiated.   Hence, Jesus cursed the fig as a metaphor of the ending of the law. Henceforth (to the age), the temple and the law would never again be acceptable to God as an expected bearer of fruit. For fourteen hundred and fifty years, it had failed. Something new was coming, something glorious.   Stick with the New Covenant. In pursuing the law, you will only find death and continued separation from God.   Lord God, may we be responsible Christians who trust solely in the merits of Jesus Christ our Lord for our interactions with You. May we never assume that we can merit Your favor apart from Him. To Your glory, we pray. Amen.

Saturday, 11 July 2026   Now in the morning, as He returned to the city, He was hungry. Matthew 21:18   “Daybreak, also, returning to the city, He hungered.” (CG)   In the previous verse, it said that Jesus went out of the city to Bethany, where He overnighted there. It next says, “Daybreak.”   There is a difference in texts here. Some use the adverb prói, translated as early. Others use the noun próia, the earliest part of the day, meaning the time around daybreak. At this early time, it next says, “also, returning to the city.”   As it was the time of the Passover, Jesus knew that every hour was precious. Therefore, He set out early to head back to Jerusalem. Along the way, His actions will form a living parable. That begins to be seen with the next words, “He hungered.”   This highlights His human nature. He was bound to the same rules of physical operations as anyone else. It is natural to be hungry after a night of sleeping, conversing, or whatever went on throughout the night. His physical needs, however, are something seen elsewhere. Matthew’s purpose for including this will be seen as the account continues to unfold.   Life application: Understanding Jesus’ nature, an overall doctrine known as Christology, is important. Slight variations in how Jesus is perceived can lead to great theological error. One of the heresies concerning His nature is known as Docetism. This teaches that Jesus only appeared to be human.   The word is derived from the Greek word dokein, “to seem.” This heresy makes the claim that Jesus’ physical body was an illusion or phantom, thus denying His true incarnation, suffering, and death.   The reason for this stems from the Docetist belief that matter is inherently evil or corrupt. Because of this, they felt that the divine Son of God could not have taken on real human flesh. The heresy is similar to Gnosticism, a view that the spiritual realm is good but the material world is evil.   This heresy was strongly opposed by right-thinking members of the early church, defending the truth that Jesus was fully human in a tangible, physical body. In denying Jesus’ true humanity, the heresy of Docetism would undermine core Christian doctrines, such as the Incarnation and the substitutionary atonement provided by Jesus.   Orthodox theology adamantly avows that Jesus was truly human. It was necessarily so for Him to die for human sins. At the same time, He must also be truly divine for Him to save humanity. To have been only human, He would have inherited Adam’s sin through a human father. Being born of Mary and of God, no sin traveled from His Father.   Jesus Christ is the God/Man. Without this, man is left without hope in a corrupt and fallen world. Even though God proclaimed the material creation to be good in Genesis 1, sin has caused a breach in its goodness that can only be overcome through the incarnation.   Hold fast to the truth of God in Christ. Subtle heresies can easily pull a person away from what is sound and appropriate concerning Jesus’ nature.   Lord God, thank You that Christ Jesus our Lord shared in our humanity, thus enabling us to be restored through His perfect substitutionary death. We exalt You, O God, for what You have done to bring us back to Yourself. Amen.  

Friday, 10 July 2026   Then He left them and went out of the city to Bethany, and He lodged there. Matthew 21:17   Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)   You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).   “And having left them, He proceeded out of the city to Bethany, and He overnighted there.” (CG)   In the previous verse, Jesus cited Scripture to the chief priests and scribes, noting that out of the mouths of babes and nursing infants the Lord had perfected praise. Matthew next records, “And having left them, He proceeded out of the city to Bethany.”   Of this, Ellicott says, “And went out of the city into Bethany.—St. Mark, as already noticed, places the incident that follows on the morning that followed the triumphal entry, and before the cleansing. We have to choose, there being an obvious error of arrangement in one or other of the narratives, between the two, and the probability seems on the whole in favour of the more precise and more vivid record of St. Mark.”   It is an appalling sentiment. There is no need to “choose” which we will believe. Nor is there an “obvious error of arrangement.” If Matthew is presenting categorical information, he is perfectly entitled to skip a day’s affairs without mentioning the greater detail of Mark’s narrative.   Mark notes that Jesus went to Bethany one night. The next night, he says, “When evening had come, He went out of the city” (Mark 11:18). That is immediately followed with, “Now in the morning.” Does Ellicott think Jesus stood outside the gates of the city all night and then walked back in?   Rather, He went somewhere. Logically, He went back to Bethany, as Matthew says in this verse being analyzed. Matthew skipping over a day does not mean we have to choose which gospel is correct. Nor does it mean there is an obvious error. As for Matthew’s words, he introduces the location Béthania, Bethany.   Depending on the root word from Hebrew, it can have one of several meanings: House of Answer, Business, Affliction, Singing, Date, Figs, etc. The root ‘ana (with an ayin) alone fits several of these possibilities. The root ‘ana (with an aleph) fits others. Without first understanding whatever typology is being conveyed, being dogmatic about one name over the other may mean you are barking up the wrong tree.   As for going to Bethany, it is a short distance from Jerusalem, being situated on the eastern slopes of the Mount of Olives. It is said to be about two miles (or three kilometers) from the city. Understanding this, it next says, “and He overnighted there.”   A new word is seen here, aulizomai. It is found only here and in Luke 21:37. It is from aulé, a yard (as in open to the wind). Thus, the word literally signifies passing the night in the open air. If there were twelve of them plus Jesus (and any other disciples), even if they went to someone’s house, it is unlikely all of them would sleep in a single house. Thus, it very well could mean that they made a bonfire in the backyard and slept there. There is no reason not to take this word in its literal sense.   Life application: Once again, we see a scholar, in this case a well-known and reputable scholar, calling into question the reliability of the word. However, if you take the two accounts and simply drop a day out of Matthew’s because he is narrowing the focus of his attention on particular details, the accounts in Matthew and Mark coincide.   After the people’s cries of Hosanna as Jesus entered the area, Mark 11:11 says, “And Jesus went into Jerusalem and into the temple. So when He had looked around at all things, as the hour was already late, He went out to Bethany with the twelve.”   From there, He went back to Jerusalem the next day. Matthew, writing categorically, left off that note, not finding a single sentence about it being late necessary. As for the timing of the cursing of the fig tree, which doesn’t seem to match, understanding that Matthew is still writing categorically, that issue is also resolved.   Take time to look at the accounts and see where the focus is. Then think about why there is a difference. Instead of dismissing things, contemplate. If you don’t come to a resolution, it still doesn’t mean there is an error. It means that you have not yet determined why there are variations in the account.   As has been explained before, we have three synoptic gospels. If all three followed exactly the same details, critics would say the texts were corrupt because they were just copied one from another. If they don’t match in every detail, critics then say the texts are corrupt because they provide seemingly contradictory information.   There is no winning with people who intentionally do not want to believe the accounts are reconcilable. Trust that God is as in control of His word as He is of the workings of the universe. In the end, even if we don’t understand everything in the Bible at this time, we will see how it all lines up someday. Until then, keep reading, researching, contemplating, and considering.   Lord God, the evidence that the Bible is Your word is overwhelming. In the places where we don’t understand what is going on, help us to keep our faith that what is presented is there for a purpose. It is a great and precious word. Thank You for it because it tells us about Jesus, our Lord and Savior. Amen.

Thursday, 9 July 2026   and said to Him, “Do You hear what these are saying?” And Jesus said to them, “Yes. Have you never read, ‘Out of the mouth of babes and nursing infants You have perfected praise’?” Matthew 21:16   “And they said to Him, ‘You hear what these, they say?’ The ‘also Jesus’, He says to them, ‘Yes. Never, you read that, “From ‘mouth, infants and sucklings’ You prepared praise.”’?” (CG).   In the previous verse, the chief priests and the scribes were jealous of Jesus and how the youths praised Him. They were outraged, “And they said to Him, ‘You hear what these, they say?’”   These jealous leaders thought they were supposed to be the highlight of people’s visit to the temple complex. Like someone visiting the White House would want to see the president, the chief priests and scribes would have thought they were the point of the masses’ desire to be there.   But like going to the White House, there is a reason beyond the person sitting at the President’s desk that the White House exists. The temple was erected to honor the Lord. With the children crying out, “Hosanna to the Son of David,” they were honoring the Lord who had sent His Messiah, someone of greater importance than the temporary leaders of Israel.   Scripture gave them the authority to minister, but each was only an incidental part of the ongoing line of priests. On the other hand, Scripture again and again pointed to the coming Messiah.   If Jesus were the fulfillment of those types and prophecies, He deserved their adoration. This outraged the self-aggrandizing leaders at the temple. As such, Matthew next records, “The ‘also Jesus’, He says to them, ‘Yes. Never, you read...’”   Once again, as He commonly did, Jesus answered their question with another question. He affirms that He, in fact, heard their cries of exaltation, but His question is then directed to their own Scriptures. If their Scriptures approve of what is occurring, the leaders could not reasonably find fault in it. And so He continues, saying, “that, ‘From ‘mouth, infants and sucklings’ You prepared praise.’?”   A new word is seen, thélazó, to suckle. It is derived from thélé, a nipple. Thus, it signifies a suckling infant. The word translated as “prepared” has been seen in Matthew 4:21, where it referred to the mending of nets. It signifies to complete thoroughly. It is as if God had fully prepared His praise through the praises of these little ones.   The quote itself is from the Greek translation of Psalm 8:2 –    “Out of the mouth of babes and sucklings hast thou perfected praise” (Brenton Septuagint).   While the leaders of the temple complex were moaning about the prospects of Jesus being the Messiah, it was the little ones in the compound who had recognized what the leaders had intentionally shut their eyes to. As Jesus cited Scripture to back up their conduct, they would be silenced for the time being, unable to argue against what Scripture said would be the case.   The words of Jesus are a note concerning the incarnation. The Psalm notes that it is the Lord, Yehovah, who is the focus of attention by the babes and nursing infants. However, Jesus’ words imply that the praise given to Him fulfills the words of that Psalm. As such, it signifies that He is the Lord incarnate.   Life application: In once Christian nations, those who do not accept the authority of Scripture have taken over many governments. In doing so, there is no longer an established scriptural basis that is recognizable for right and proper conduct.   In other words, Christians will appeal to Scripture to justify their moral codes. But if those in government reject Scripture’s authority, there is an apples-against-oranges attitude. The philosophies of the warring bodies have nothing in common to agree on.   But more, those opposed to the Christian message hypocritically misuse the contents of Scripture to shut up or confound the masses who have no idea what “context” their hypocritical citations belong in. The reason their citations are hypocritical is that they wholly reject the authority of Scripture, and yet they cite Scripture to form illicit doctrines that have nothing to do with Scripture.   What Christians must be prepared to do when challenged about such things is to be bold enough to ask what right those citing Scripture have to cite it. In other words, “Oh, you are citing Scripture. Therefore, you must accept the authority of Scripture. Is this so?”   The trap is now set for them. If they acknowledge the authority of Scripture (which they normally won’t), and if the Christian properly cites Scripture that condemns the actions of these detestable people, then they no longer have an argument in their misciting of Scripture.   Care and planning must be made to fend off the unholy attacks by such people. If handled properly, their hypocritical position will be evident, just as when Jesus challenged the leader of His day.   Lord God, may we carefully defend against those who mishandle Your word, considering how to rightly challenge them and then demonstrating where their hypocrisy lies. Give us wisdom in this so that we can stand against their ungodly attacks. Amen.  

Wednesday, 8 July 2026   But when the chief priests and scribes saw the wonderful things that He did, and the children crying out in the temple and saying, “Hosanna to the Son of David!” they were indignant Matthew 21:15   “Having seen, also, the chief priests and the scribes, the ‘wonderfuls’ that He did, and the boys croaking in the temple, and saying, ‘Hosanna! The ‘Son, David’,’ they outraged.” (CG).   In the previous verse, the blind and the lame came to Jesus in the temple, and He healed them. Matthew next records, “Having seen, also, the chief priests and the scribes.”   These are the religious leaders at the temple. The chief priests would be the high priest, the leaders of the divisions of the priests, and anyone else considered to be in a leadership position among the priests. Any of these there at the time might be included in the statement. They, along with the scribes, saw “the ‘wonderfuls’ that He did.”   It is a new word found only here in Scripture, the adjective thaumasios, something wondrous or wonderful. Being a neuter plural, it is taken substantively as a noun in English. But for a literal rendering, it says “the ‘wonderfuls’”, meaning all of the wonderful things that Jesus had done and was doing.   One can almost sense the jealousy running through them as they walked around basking in their superior position within society, and yet unable to accomplish any of these “wonderfuls” that Jesus was accomplishing, one after the other. Along with that, it next says, “and the boys croaking in the temple.”   Matthew uses the masculine pais rather than the neuter paidion. Although scholars argue for “children,” the masculine signifies boys. The reason for the use of the masculine may be that Matthew was remembering Jesus in the Court of Israel, the Men’s Court, where women were not permitted.   Either way, they were “croaking.” The word krazó, to croak like a raven, is used. It identifies a notable crying out in various contexts, such as fear, desperation, elation, etc. Matthew notes this younger group croaking “and saying, ‘Hosanna! The ‘Son, David’.’”   This younger group had gotten caught up in the jubilation of the crowd that had ushered Jesus into Jerusalem. They were openly calling out with the implication that Jesus was the long-awaited Messiah, indicated by their words. Because of this, it says of the leader that “they outraged.”   The word was first seen in Matthew 20:24 when the ten apostles were outraged at James and John for presuming to be placed at Jesus’ right and left in His kingdom. The same unhealthy jealousy has filled Israel’s leaders, as Jesus stole the spotlight among the people because of what He was accomplishing.   Life application: Jealousy is one of those things that wells up in us, often because of our own inadequacies. We may not be as strong, wealthy, oratorically blessed, handsome, etc., as someone else. Because of this, we may fail to obtain something we desire because of this limitation.   In such cases, we covet what they have. If that desire becomes too great, it can lead to any of a host of unacceptable outcomes, including murder. This is just what will happen to Jesus. In the very act supposedly upholding the Law of Moses, the jealousy of Israel’s leaders overtook them.   They coveted Jesus’ superior ability to properly treat the masses in various ways, as evidenced by the use of the word “wonderfuls.” This is seen at this same general time by the words of the Pharisees in John 12 –   “Therefore the people, who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness. 18 For this reason the people also met Him, because they heard that He had done this sign. 19 The Pharisees therefore said among themselves, ‘You see that you are accomplishing nothing. Look, the world has gone after Him!’” John 12:17-19   The jealousy in them welled up into coveting what Jesus was obtaining. Because of that, the leaders eventually plotted murder and had Jesus crucified. This is what law does. It causes these things to spring up in us and brings about death –   “What shall we say then? Is the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said, ‘You shall not covet.’ 8 But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead. 9 I was alive once without the law, but when the commandment came, sin revived and I died. 10 And the commandment, which was to bring life, I found to bring death. 11 For sin, taking occasion by the commandment, deceived me, and by it killed me.” Romans 7:7-11   This doesn’t mean that we won’t covet without law, but that the law is what brings about the knowledge of the matter and the penalty associated with it that would not have come about otherwise. The leaders of Israel didn’t get this. People all over the world, even in churches, still are not getting it. What we need is Jesus to free us from the body of death in which we exist.   Despite the leaders’ evil actions leading to Jesus’ death, without that having occurred, we would remain forever separated from God. Thus, despite evil having been the motive behind their actions, the result was what God had purposed for restoring us to Himself.   Think of the wisdom and glory of God, who was able to put this marvelous plan of redemption together and have it come about. Thank God for Jesus Christ, who died so that we could be reconciled to God once and forever. Hallelujah to our God.   Lord God, thank You for the wisdom and beauty of the good news of Jesus Christ, our Lord. Amen.  

Tuesday, 7 July 2026   Then the blind and the lame came to Him in the temple, and He healed them.  Matthew 21:14   “And they approached Him, blind and lame, in the temple, and He cured them.” (CG).   In the previous verse, Jesus said, “It is written, ‘My house shall be called a house of prayer,’ but you have made it a ‘den of thieves.’” With that noted, Matthew next says, “And they approached Him, blind and lame, in the temple.”   At the end of Chapter 20, as Jesus healed the blind men at Jericho, it said, “And immediately their eyes received sight, and they followed Him.” If they followed Him to Jerusalem, it may be that they were with Him as He entered the temple. If so, it would be obvious to those who were healed that Jesus could heal the blind at the temple as well.   Even if those men didn’t follow as far as Jerusalem, others who were there in Jericho and saw what Jesus did would have implored the blind and lame to seek Him out while He was there. With the unholy use of the temple taken care of, a more suitable use for bringing God glory was to be seen in these needy souls. Thus, Matthew notes, “and He cured them.”   As seen in earlier commentaries, this was one of the expected roles the Messiah would fulfill –   “Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped. 6 Then the lame shall leap like a deer, And the tongue of the dumb sing.” Isaiah 35:5, 6   Jesus was sent by His Father on a mission to accomplish all things in the Law and Prophets. He set about completing that mission, and He continued through His last week before the cross.   Life application: Take time today to pray for people in your church to want to know God more intimately by wanting to know His word more fully. Those who think they can bypass this fundamental and basic step in knowing Him more personally are not thinking clearly.   It is true that we can be deeply in love with God by knowing the simple gospel. Many people lived lives full of love for Him without having a copy of His word, but to know Him intimately, and to understand what He expects of us more fully, there is no substitute for reading and contemplating Scripture.   It is truly our lifeline back to Him. Be sure to read it and to pray for others to want to do so as well. The word is what will bring about true change in the hearts and minds of those who have received Jesus.   Lord God, thank You for our precious Lord Jesus, who is so meticulously revealed to us in Your wonderful word. May we have the deepest hunger and desire to know You by knowing Him. And we will know Him when we know Your word. Help us to be responsible in this matter. Amen.

Monday, 6 July 2026   And He said to them, “It is written, ‘My house shall be called a house of prayer,’ but you have made it a ‘den of thieves.’” Matthew 21:13   “And He says to them, ‘It has been written: “The ‘house, Mine’, ‘house, prayer’ it will be called.” You also, it, you made ‘cave, robbers’.’” (CG).   In the previous verse, Jesus drove out those selling in the temple and overturned the tables of the money changers and those who sold doves. After having done that, Matthew next records, “And He says to them, ‘It has been written.’”   Jesus uses Scripture as the written authority to justify doing what He has done. Even if the leaders of Israel allowed this under their authority, what they allowed could not be justified if it conflicted with what God submitted in His word. It is His word that established them as a people and gave the leaders their authority to lead.   As for what had been written, Jesus loosely cites Isaiah and Jeremiah, saying, “The ‘house, Mine’, ‘house, prayer’ it will be called.”   This is from Isaiah 56:7. A literal translation from the Hebrew says –   “...for My house, ‘house, intercession’ it will be called to all the peoples.”   Jesus’ citation of this shows what the intent of the temple was. It was to be a house of intercession between God and man. And more, it was for all the peoples, meaning people groups that extend beyond the nation of Israel. Instead of presenting the temple to the peoples in this manner, Jesus next says, “You also, it, you made ‘cave, robbers’.”   Two new words are seen here. The first is spélaion, a cavern or cave. One can see the etymological ancestor of our word spelunk, a cave. Instead of a place of order and structure, a cave is an unshapely, dark dwelling where hidden deeds can be carried out.   The second new word is léstés, a robber. It is someone who steals out in the open, typically with violence. The thought is something like a bandit or a marauder. If on the high seas, it would be a pirate. Jesus’ words are cited from Jeremiah 7:11 –   “The ‘cave, tyrants’ it became, the house, the this, which it was called, My name, upon it.”   The Hebrew word parits, tyrant, is from parats, to break out. As such, the word refers to someone like a violent destroyer. The people had taken a good thing and destroyed its intended use. Because of their treatment of the House of God, Jesus was compelled to take action, setting things right before His Father.   Life application: One can see how God jealously protects His dwelling. The tabernacle and then the temple were edifices intended to reflect the glory of who God in Christ would be and what He would do. Each implement was a type and shadow of Jesus, meaning His person and His ministry.   They had profaned that by allowing things not designated by God to interfere with what was ordained by Him. But this is something we can do today as well. God has presented Christ Jesus to the world. The gospels are recorded, and the epistles have been provided to explain Jesus and His ministry.   But anytime we deviate from what is written, even unintentionally, we mar and deface God’s presentation of Christ, just as those of Israel marred and defaced the anticipations of Christ in their treatment of God’s house.   In Ezekiel 9:1-11, God judged and destroyed the people for exactly this irreverent attitude. Take time to read that passage today and think about what our actions deserve when we treat the word in a similar manner.   Do you think God is pleased with legalism? Is He pleased with liberal theology? Will He be forgiving of Joseph Smith’s addition to Scripture in the Book of Mormon or the Seventh Day Adventists esteeming of the writings of Ellen G. White? No. He will pour out His anger on those who so manipulate and twist His word for their own demented purposes.   God does not change. Let us not manipulate the sacredness of God’s word, but treat it as holy and sacred.   Lord God, may our treatment of Your word demonstrate a caring and respectful attitude toward its contents at all times. Help us to cherish it, share it properly, and exalt You through our application of it to our lives. Amen.

Sunday, 5 July 2026   Then Jesus went into the temple of God and drove out all those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves. Matthew 21:12   “And He entered, the ‘Jesus’, into the ‘temple, the God’, and He ejected all those selling and buying in the temple. And the ‘tables, the coin dealers’ He overturned, and the ‘benches, those selling’ the doves.” (CG)   In the previous verse, the multitudes informed those in the city that it was Jesus from Nazareth of Galilee, whom they were praising. After having entered the city, it next says, “And He entered, the ‘Jesus’, into the ‘temple, the God’.”   Some manuscripts leave off the article before Jesus. They also leave out the words “the God.” The timeline in Mark is different but not irreconcilable. Matthew skips some of what Mark says. Mark places what Jesus will do in the temple on the next day (see Mark 11:11-15).   Matthew is thus making a categorical analysis, while Mark is following a chronological path for his narrative. Understanding this, the accounts do not contradict. The focus is different. Having entered the temple, Matthew continues, saying, “and He ejected all those selling and buying in the temple.”   It is generally accepted that this was in what is known as the Court of the Gentiles. To get a sense of the layout of the temple complex, its size, what went on there, etc., refer to Albert Barnes’ lengthy commentary. In short, the Court of the Gentiles was being used as a place of marketing of animals, currency exchange, etc.   The law prescribed that certain sacrifices be made by those who came for the feast days. These animals had to be spotless, meaning without defect. Rather than bringing their own from a distance, a market was set up where such animals could be purchased.   Likewise, there would be various currencies brought in by the pilgrims. In order to make purchases, however, there would be money exchangers who would trade those units of money for the temple currency known as shekels. This had become a great business where exalted rates for “spotless” approved animals could be made. Also, there would be surcharges for the exchange of money.   Because of this, the priests could make a lot of money from this process. However, this type of business should not have been conducted in the Court of the Gentiles. Any transactions for religious services should have been outside of the temple complex.   For convenience and certainly for control over the process, the priests had taken the area where the nations could come before the Lord, and they had essentially turned it into a Walmart. As such, Matthew next says, “And the ‘tables, the coin-dealers’ He overturned.”   The kollubistes, coin-dealer, is first seen here. It is believed to be akin to kollourion, eye salve, found in Revelation 3:18. These are the money exchangers who possessed the temple shekels and sold them to those with the standard money of those who came.   A second new word is katastrephó, to turn upside down. It is only seen here and in the comparable passage found in Mark 11:15. Jesus, seeing the greed and irreligious nature of what was occurring right in the House of God, took charge and dumped their tables over. Matthew also notes, “and the ‘benches, those selling’ the doves.”   A third new word is now seen, kathedra, a bench. It is derived from kata, down against, and hedraios, to be sedentary, settled, etc. Thus, it is a place where someone plants himself for work, exercising authority (as in Matthew 23:2), etc.   One can see the etymological root of the cathedra, the bishop’s chair, found in Roman Catholicism. That leads to the thought of the cathedral. The irony of calling the Roman Catholic bishop’s seat a cathedra when its three uses in Scripture are noted in a negative light is evident.   Life application: At what point a church passes the line from a place of instruction, worship, and glorification of God to a place like what the temple in Jerusalem had become is debatable.   Everyone wants to think that their way is acceptable, and it is those on the other side of some unseen line who have departed from what is right and proper. But whatever is done in a church setting should be looked at carefully to determine if it is holding fast to the main points of what a church is for.   If the focus is on the music, such as weekly concerts to motivate emotion, that church has become a “me” centered body because people are going for the purpose of being personally motivated.   If the focus is on receiving a blessing based on what one gives, the same is true. The church has become a supposed conduit for people to prosper materially. Such examples are not what church is for. Rather, we are to learn about God, worship Him for the sake of His glory, and fellowship with others, building them up and engaging with them as people who will be spending eternity together in God’s presence.   Take time to evaluate why you are going to church and what you think you are getting out of it. In doing this, you may be able to adjust your priorities so that they more perfectly align with honoring God.   Lord God, help us to focus on You and Your glory in all we do. Forgive us when we make this life about ourselves. We have needs, hopes, and desires, but we should always place them after our devotion to You. This life is temporary. What You have given us in the life to come is eternal. Help us to remember this. Amen.

Saturday, 4 July 2026   So the multitudes said, “This is Jesus, the prophet from Nazareth of Galilee.”  Matthew 21:11   “The ‘also crowds’, they said, ‘This, He is the prophet, Jesus, the ‘from Nazareth, the Galilee’.’” (CG)   In the previous verse, when Jesus had come into Jerusalem, the people asked who He was. In response, “The ‘also crowds’, they said, ‘This, He is the Prophet, Jesus.’”   This response can be taken in a couple of ways. The first is that they are claiming Jesus is the fulfillment of Moses’ words –   “And the Lord said to me: ‘What they have spoken is good. 18 I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. 19 And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him.’” Deuteronomy 18:17-19   This was understood to be a particular prophet who would come in the future, not merely one of a line of prophets. In fact, in John’s gospel, that this is a particular individual is made perfectly clear –   “Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, ‘Who are you?’ 20 He confessed, and did not deny, but confessed, ‘I am not the Christ.’ 21 And they asked him, ‘What then? Are you Elijah?’ He said, ‘I am not.’ ‘Are you the Prophet?’ And he answered, ‘No.’” John 1:19-21   The other option is that the words “the Prophet” refer to one of the many prophets who had arisen since the time of Moses, such as Samuel, Gad, Daniel, Jeremiah, etc. Thus, the people would be speaking in general terms. Based on His being hailed as the Messiah with the quoting of Psalm 118, the former option seems likely, but it is debatable. Along with being noted as the Prophet, it next says, “the ‘from Nazareth, the Galilee’.”   Jesus (Yeshua) was a common name at the time. To ensure He was identified more fully, the area where He was raised and performed so many miracles is affixed to His identity. The stories of great miracles being performed in the area of the Galilee would have permeated the collective conscience of the people.   Life application: To this day, it is debated who Jesus is. Islam has Him in a list of prophets leading to Muhammad. They deny His deity, and they deny that He was killed or crucified. Instead, they teach that He was raised bodily to heaven, protecting Him from death.   Mormons teach that Jesus was a man who became a god. Liberal churches teach that Jesus was a good teacher, but shy away from anything about Him that is confrontational or causes them to admit that their sinful lives will be judged by Him. They have so watered down the message of Jesus that every perversion imaginable is supposedly considered acceptable to Jesus, calling their vile teaching “loving” and “non-judgmental.”   An overwhelming number of messianic churches, along with groups like the Hebrew Roots Movement, teach that Jesus came to restore and “renew” the Mosaic covenant, thus requiring His people to continue observing the Law of Moses. Jehovah’s Witnesses teach that Jesus was the archangel, Michael. He was crucified for sin and then was raised as a “mighty spirit being.” They deny a literal physical resurrection of the Man who is God incarnate.   These are but a few of the skewed and heretical ideas put forth concerning who Jesus is. But getting the “who” of Jesus right is the most important thing any human can do. So important is this issue that CS Lewis, in his book Mere Christianity, used a “poached egg” analogy, illustrating the absurdity of people’s thoughts concerning Jesus.   He notes that a man claiming to be God while being merely human would be a lunatic or the Devil of hell, not a teacher. He compared the delusion of claiming divinity to the insanity of a man who believes he is a poached egg.   Either Jesus is the Lord God, or He is not. To deny His deity, if He is God, cannot be overcome in the process of salvation. The Lord alone is without sin, and the Lord alone deserves the glory for what He has accomplished. If He is the Lord God, it is our duty and responsibility to honor Him as such.   Be careful to consider who Jesus is. Get this point right, believe that God has done what He has done through Jesus, and be saved. This is important.   Lord God, may we be strong in our convictions concerning Jesus and what He has done for us. And may we stand firmly on the good news when talking to others. There is no other Savior, no other access to heaven’s glory, and no other King of the Universe than the Lord God who has come in the Person of Jesus Christ our Lord. Amen.

Friday, 3 July 2026   And when He had come into Jerusalem, all the city was moved, saying, “Who is this?” Matthew 21:10   “And having entered, He, into Jerusalem, it was shaken, all the city, saying, ‘Who is this?’” (CG)   In the previous verse, the multitudes were said to have cried out joyous words, hailing Jesus as the fulfillment of the messianic promises, highlighted with words from Psalm 118. With the procession continuing forward, it next says, “And having entered, He, into Jerusalem.”   The words are carefully stated, emphatically showing that Jesus is the focus of attention. It is He who has entered the holy city. The fact that it is Jerusalem brings a sense of foreboding, however. Jesus has already noted before His disciples that “it cannot be that a prophet should perish outside of Jerusalem” (Luke 13:30). He also said this specifically about Himself just a short time before –   “Now Jesus, going up to Jerusalem, took the twelve disciples aside on the road and said to them, 18 ‘Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death, 19 and deliver Him to the Gentiles to mock and to scourge and to crucify. And the third day He will rise again.’” Matthew 20:17-19   As for the reception in the city, it next says, “it was shaken, all the city.”   It is a new word, seió, to rock to and fro or sideways, and thus to agitate, move, quake, or shake. It is the same word used in Matthew 27 as a literal shaking –   “Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked [seió], and the rocks were split, 52 and the graves were opened; and many bodies of the saints who had fallen asleep were raised; 53 and coming out of the graves after His resurrection, they went into the holy city and appeared to many.” Matthew 27: 51-53   This is also the same thought that occurred when Naomi and Ruth came to Bethlehem in Ruth 1:19. The word used was hum, to make an uproar or agitate greatly. As for Jesus’ entry, it is to be remembered that this is the time of the Passover. There would be upwards of two or three million people crowding the city. Such a sight would cause an immense agitation as people vied to get a glimpse of what was going on. In seeing Jesus entering as He did, they were “saying, ‘Who is this?’”   As there were people from all over Israel, as well as pilgrims from other countries returning for the feast, those who had never seen or heard of Jesus would have been wondering why such a large group of people was actively shouting out the words expected of honoring the Messiah Himself. Thus, the confusion and turmoil would have been immense.   Life application: The nation of Israel had the entire week to evaluate the matter set before them. Is this Person being conducted into the city really the Messiah or not? Unfortunately, those who made the decisions for the nation were not to be swayed by the masses.   Instead, they actively voiced their opposition to Jesus and His ministry. And this was done despite all the evidence imaginable having been presented over the previous years that He ministered in their presence.   The people of the land saw what He had accomplished and were convinced that He was the One. And yet, in a few days, He would be crucified and rejected by most of the nation. The ability of those in power to sway the masses is exceptionally strong.   As such, we have to be careful to not allow ourselves to be deluded by supposed specialists in any field, be it politics, religion, medicine, etc. But we also need to not be persuaded by those who speak against specialists, either.   In other words, there are “specialists” at refuting every specialist one can imagine. This is why there are believers in a flat Earth. There are people who convincingly sway the minds of people using faulty logic or manipulation of the data to convince us of one conspiracy or another.   In all such things, we should not assume that what we are presented is correct until we have thought the matter through. Is the Earth billions of years old? When Jesus said, “It is finished,” what was He talking about? Question what you hear before agreeing to someone’s possibly nutty idea about the matter. Did Joseph Smith really hear from God that there is another testament of Jesus Christ?   Be wise and discerning, checking things out. Truth is what corresponds to reality. There is a whole world of untruthful information being tossed before us. Jesus really was heralded as the Messiah by the people. If the masses who were stirred had checked things out, they may have ignored their leaders and saved a great deal of woe.   Someday, they will go to their Scriptures, check out what they say, compare them with the events of the world around them, and conclude that they were wrong about Jesus. It is a lesson we should pay heed to in all things.   Lord God, there is a world full of information and disinformation swirling around us. People have agendas that are often contrary to what is good, normal, logical, and right. Give us wisdom to discern the truth, or at least not to accept what is presented without sufficient evidence concerning whatever matters come our way. Help us in this, O God. Amen.  

Thursday, 2 July 2026   Then the multitudes who went before and those who followed cried out, saying: “Hosanna to the Son of David! ‘Blessed is He who comes in the name of the LORD!’ Hosanna in the highest!” Matthew 21:9   “The ‘also crowds’, those preceding, and those following, they croaked, saying:   ‘Hosanna! The ‘Son, David’! Having been blessed, the ‘coming in Name, Lord!’ Hosanna in the uppermosts!’” (CG)   In the previous verse, it was noted that a great multitude spread their clothes on the road while others cut down branches from the trees, spreading them on the road as well. It next says, “The ‘also crowds’.”   These would be those just described who thronged around Jesus. The scene would have been rather incredible with Jesus in their midst, being highlighted among them. The description of the crowds is seen in the words, “those preceding, and those following.”   Some wanted to lead the way, as if they were a king’s guards, going before him to herald his name and clear out anyone who stood in the way to hinder the progress. Others would follow behind, as if they were a king’s loyal subjects, willing to follow him into battle or in a victory procession. Such a scene is recorded in 1 Samuel –   “Now it had happened as they were coming home, when David was returning from the slaughter of the Philistine, that the women had come out of all the cities of Israel, singing and dancing, to meet King Saul, with tambourines, with joy, and with musical instruments. 7 So the women sang as they danced, and said: ‘Saul has slain his thousands, And David his ten thousands.’” 1 Samuel 18: 6, 7   Of those who went before and followed after Jesus, it notes that “they croaked.”   The word has been seen before, krazó, to croak as a raven. Thus, it would be a distinct and loud shout from the masses. They were “saying: ‘Hosanna! The ‘Son, David’!”   It is a new word in the New Testament, coming from the Hebrew words yasha, to save, and na, pray, as in “pray tell.” The form of the verb in the Hebrew would be causative imperative with an emphatic paragoge, thus hoshia (you must surely cause to save) na, pray. The importance of this is because it is what is recorded in the 118th Psalm –   “Oh, pray, Yehovah! You must (surely) cause to save (hoshia), pray (na)!” Psalm 118a (CG)   The people were aware that the psalm anticipated the coming Messiah. Their calling out “Hosanna” was an acknowledgement that they believed that He is the fulfillment of that expectation. Their words of this acknowledgment continue with, “Having been blessed, the ‘coming in ‘Name, Lord’!”   This is also found in the 118th Psalm –   “Blessed the ‘coming’ in ‘name, Yehovah’.” Psalm 118:26a (CG)   Matthew’s words in the Greek use a perfect participle, “having been blessed.” That is followed by a present participle “coming.” Thus, it indicates that the people are proclaiming that Jesus was the fulfillment of the anticipated Messiah and that He continues to fulfill that role. His coming is in the name of Yehovah.   There is no doubt about the intent of their proclamation. The people believe Jesus has been appointed by Yehovah to work His salvation in the name of Yehovah. Because of this, they continue, saying, “Hosanna in the uppermosts!”   Another new word is seen, hupsistos, the plural of hupsos, elevation. Thus, it is a superlative normally translated as “highest.” To preserve the plural, the word “uppermosts” gives the most literal sense. This would be comparable to the Hebrew and Aramaic adjectives elyon, uppermost. When referring to God, it is normally translated as Most High.   It should be noted that the words of the people do not mean that they believed Jesus is God. Rather, they believed He was sent by God to fulfill the messianic role and promises contained in Scripture. It is only in the resurrection and the theology surrounding that event (mixed with an understanding of the virgin birth) that the deity of Christ Jesus can be deduced and explained.   Life application: There is no doubt that the masses of Israel thought that Jesus was the anticipated Messiah. However, the rulers, meaning those who spoke for the nation, rejected this. In their rejection of Him, they had Him crucified.   In His crucifixion, the people then believed the lies of the leaders. Many were saved through faith in Jesus after the resurrection, as testified to in Acts. However, the nation as a whole was led astray by the leaders. In their rejection of Him, they were punished according to the curses set forth in the Law of Moses.   A point should be gleaned from this. We should not allow our spiritual understanding of what God is doing to rest in the hands of others. It is true that we have leaders appointed over us for gaining knowledge about the word, and about what God has done and is doing.   But we should not blindly trust anyone. Look at the disaster that has been caused in cults like the Seventh Day Adventists, the Mormons, the Jehovah’s Witnesses, etc. Look at how people follow Roman Catholicism without regard to Scripture.   Our doctrine and theology must be derived from somewhere. Where is it that you should obtain it? The answer is from God. As God has given us the Bible for this purpose, we should be in the Bible, studying it, and checking out what we are told. Israel, the entire nation of them, has been led astray by false leaders for two thousand years.   Many in the church have followed suit, following leaders who have misdirected people away from the truth of God in Christ. Don’t let anyone do this to you. KNOW YOUR BIBLE and check what you are told.   Lord God, help us to be responsible and check out everything we are told. Your word alone is the instruction we need to know You and what You expect. As we are taught from it, give us the wisdom to then verify what we have been instructed. Amen.

Wednesday, 1 July 2026   And a very great multitude spread their clothes on the road; others cut down branches from the trees and spread them on the road. Matthew 21:8   “The ‘also most crowd’, they spread their ‘the cloaks’ in the road, others, also, they chopped branches from the trees, and they strewed in the road.” (CG)   In the previous verse, the disciples brought the donkey and the colt, and they laid their clothes on them, and Jesus sat on them. Next, Matthew records, “The ‘also most crowd’.”   The word pleistos has already been seen once. It signifies the largest number or the greatest in quantity. Thus, it means that the majority of the people in the crowd participated in what Matthew will next say, which is that “they spread their ‘the cloaks’ in the road.”   It is certain that there were those, like the Pharisees and Sadducees, who would not participate in this. Hence, the use of the word pleistos means that most of the people joined in, even if they didn’t all do so. Another word, strónnuó, is seen. It signifies “to strew” as in spreading out. In this case, the people saw Jesus and the commotion around Him and wanted to participate in the jubilation, as a sign of respect and honoring Him in a kingly fashion, they removed their outer garments and spread them before Him. This is seen elsewhere in Scripture –   “Then Jehu came out to the servants of his master, and one said to him, ‘Is all well? Why did this madman come to you?’ And he said to them, ‘You know the man and his babble.’ 12 And they said, ‘A lie! Tell us now.’ So he said, ‘Thus and thus he spoke to me, saying, “Thus says the Lord: ‘I have anointed you king over Israel.’”’ 13 Then each man hastened to take his garment and put it under him on the top of the steps; and they blew trumpets, saying, ‘Jehu is king!’” 2 Kings 9:11-13   Along with this sign of recognizing Jesus’ kingly authority, it says, “others, also, they chopped branches from the trees, and they strewed in the road.” John’s gospel says that as Jesus was coming to Jerusalem, they “took branches of palm trees and went out to meet Him.”   That is probably different than what Matthew is describing. Jesus has been placed on a donkey, and immediately, in honor of Him, the people took their clothes and spread them out. Others, as a similar sign of respect, cast down the branches, as if their efforts were being cast before Him.   Those hearing that Jesus was coming would have taken palms and shaken them as a sign of greeting and acknowledgment of His presence, like giant waving hands. As He passed, they may also have cast them down, or they may have kept waving them as they followed. The waving and casting of palms would have been accompanied by their shouts, which will be seen in the next verse. The scene would have been filled with lively joy.   Life application: Think on the fickleness of the situation seen here. The people are cumulatively coming out in honor of the one they believe is the Messiah, giving Him a kingly welcome. And yet, for the next two thousand years, His name has been used as a curse word.   This is seen in any nation where a leader is heralded as a great man while things are going well, but as soon as things take the slightest downturn, people start to turn from him and moan about what an incompetent person they have leading them.   In such a case, the people will normally either overthrow him,  or the leader, if he has solidified enough power, will begin to persecute the people, quashing any sense of rebellion. Either way, the joy of the initial prospects for a leader can quickly return to regret and even fear.   In the case of Jesus, the people misunderstood His reason for coming. He came to deal with the greatest foe of all, and it wasn’t the Romans who occupied their land. Because of this, they felt that He had failed them. How could the Messiah not exalt them, God’s chosen people, to the position and benefits promised them in their Scriptures?   But God’s timing and plans must take precedence over temporary exaltation. Souls need to be saved, and God’s house must be built out of those who will, by faith, come to Him. Law is contrary to faith. Israel felt they merited God’s favor. To this day, they still do. Until they realize that they are actually just like any other people in regard to sin and unrighteousness, they cannot be granted the fulfillment of the promises made in their Scriptures.   All of us must come to God through faith. Only then can we be considered sons of God. But by faith in the gospel of Jesus Christ, that takes place. We enter into a new life paradigm. It is one that brings us near to God in a new way.   Someday, that will be realized in its fullness. Hold fast to what lies ahead as we live out our lives under the temporary rule of whatever authority is appointed over us. We have a true King who has us securely in His grasp.   Lord God, how great it is to know that whatever leader we have over us now, whether good or bad, we will not have to endure in this situation forever. The good leader will die, and another who may not be so good will take his place. All the while, our true King, our Lord and Savior Jesus, has us safely in His hand until the day He brings us to Himself. May that day be soon. Amen.

Tuesday, 30 June 2026   They brought the donkey and the colt, laid their clothes on them, and set Him on them. Matthew 21:7   As noted in a previous commentary, only Matthew focuses on both the donkey and her colt. The other three gospels focus on the colt alone because it is the animal that Jesus rode. Matthew continues with, “and they upon-set atop them the ‘cloaks, theirs’.”   Depending on the source text, the words can be confusing. There are several differences between texts. This study uses the Stephanus Textus Receptus of 1550. As for what it says, the word “they” is again referring to the disciples –   They brought ... and they upon-set.   The word “them” refers to both animals –   “the donkey and the colt ... and they upon-set atop them.”   From there, it notes the cloaks are what was upon-set atop the animals. After that, it next says, “and He upon-sat atop them.”   A new word, found only here in Scripture, is seen, epikathizó, to sit upon. It is from epi, upon, and kathizó, to sit down. Jesus is the subject, going back to the previous verse –   Having gone, also, the disciples, and having done just as He commanded them, the ‘Jesus’ ... and He upon-sat atop them. But the word “them” then further confuses scholars, as if it is referring to the donkeys, meaning Jesus sat on two donkeys. That makes no sense because the nearest antecedent is the cloaks –   “and they upon-set atop them the ‘cloaks, theirs’, and He upon-sat atop them.”   Others argue that because the cloaks were placed on both donkeys, it does refer to the cloaks, but it would still mean he had to sit atop both donkeys. Again, that has to be read into the words.   For all we know, he sat upon the cloaks on one of the donkeys, and someone else sat on the cloaks on another donkey to help keep the younger, previously unridden donkey, content to walk by its mother. It would take much more to assume Jesus sat on two donkeys than it would to figure someone else sat on the mother to keep the newly broken colt steady.   Life application: Without getting too bogged down in an overly complicated commentary, a note from Myer’s New Testament Commentary finishes the thought, saying, “it would appear that it was the dam on which Jesus rode, with the foal walking by her side.”   Why they would come to this conclusion, regardless of which source text is used, is unthinkable. Mark, Luke, and John never mention a second donkey. All of them agree that Jesus rode on the colt.   To change that because of a botched text or someone’s botched analysis, would cause a real contradiction between the gospels. Be sure that when you read commentaries to check out several others if something seems wrong about the one you are reading. At the same time, remember that there are different texts that people use for their translations.   Little differences can cause confusion in the text. Don’t assume something is wrong in God’s word just because of something you have read or heard. Be diligent to check and then think things through, or do further study. In the end, you will inevitably find that what seemed incorrect has a reasonable explanation.   Lord God, Your word is a true treasure of delight and wonder. Help us to carefully consider it and to cherish its contents all the days of our lives. To Your glory we pray. Amen.

Monday, 29 June 2026   So the disciples went and did as Jesus commanded them. Matthew 21:6   “Having gone, also, the disciples, and having done just as He directed them, the ‘Jesus’.” (CG)   In the previous verse, Matthew cited the prophet concerning Jesus’ instructions about the donkey, showing that what Jesus intended was the fulfillment of those Scriptures. With that thought presented, it next says, “Having gone, also, the disciples.”   These are the two disciples mentioned in verse 1. They are not named in any of the gospel records. Despite this, it next says, “and having done just as He directed them, the ‘Jesus’.”   A new word is seen here, suntassó, to arrange jointly. Hence, it signifies to direct or appoint a matter. Mark and Luke add in content not seen in Matthew –   “So they went their way, and found the colt tied by the door outside on the street, and they loosed it. 5 But some of those who stood there said to them, ‘What are you doing, loosing the colt?’ 6 And they spoke to them just as Jesus had commanded. So they let them go.” Mark 11:4-6   Luke closely matches Mark.   Life application: The Bible goes from simple truths about our state before God to deep theological explanations for who God is, what He is like, and how we can approach Him. It also deals heavily in typology in order to teach us detailed doctrinal points about a seemingly unlimited number of issues.   There is something for every age level and every level of intelligence, if we are willing to seek out what it says. As we search it out, we should not attempt to manipulate what it is saying by inserting our ideas into it. Rather, we should do our utmost to maintain the proper context, consider what it says from God’s perspective, and try to understand why God highlights and stresses particular points.   If there is an issue that takes up a lot of space in the Bible, then we should pay heed to it. For the Christian, it is obvious that the whole Bible, in some way or another, is always pointing us to Jesus. We should take that as an axiom and look to discover how each passage points to Him.   But other key points are painstakingly included as well. Probably the most pronounced one of all is that of law versus grace. So much space in Scripture is taken up on this one issue that it needs to be carefully considered.   The dispensations of time are another point that is repeatedly seen in typology. Again and again, they are highlighted to demonstrate how God is working at various times and in various ways in human history. For example, the dispensational model forms the backbone of the Book of Esther.   If this were merely a side issue, God would not repeatedly bring it into His word. But He does. As this is so, we should carefully evaluate and apply dispensations to our understanding of Scripture. If we don’t do this, our perception of what God is doing at any given time in the world (and in His word) will be skewed.   Be sure to consider things in the word carefully as you read. God is giving us information about Himself, what He expects, how we are to consider and interact with Him, and how we are to interact with the world around us.   The more effort you put into meditating on His word while considering its precepts, and then applying them to your life, the closer you will be to His heart as you live out your days in His presence.   Lord God, help us to carefully live our lives in a manner that is pleasing to You, understanding that we have a part in that process. To know what You expect, we must know Your word. From there, be with us as we walk in this world in accord with what You intend for us as Your people. Amen.

Sunday, 28 June 2026   “Tell the daughter of Zion, ‘Behold, your King is coming to you, Lowly, and sitting on a donkey, A colt, the foal of a donkey.’” Matthew 21:5   “You say to the ‘daughter, Zion’, ‘You behold! The ‘King, yours’, He comes to you, Benignant and having been upon-stepped upon a donkey, Even upon ‘colt, son under-yoked’.’” (CG)   In the previous verse, it was noted that all of the things concerning the donkey were done to fulfill prophecy. The specific prophecy is from Zechariah 9:9, with an introductory note more closely aligned with Isaiah 62:11. That introductory note is, “You say to the ‘daughter, Zion’.”   The whole verse from Isaiah says –   “Indeed the LORD has proclaimed To the end of the world: ‘Say to the daughter of Zion, “Surely your salvation is coming; Behold, His reward is with Him, And His work before Him.”’” Isaiah 62:11   In Zechariah, the opening note reads –   “You must whirl, vehemently, ‘daughter, Zion’, You must cause to acclaim, ‘daughter, Jerusalem’.” (CG)   With the introductory words given, the specific prophecy from Zechariah is cited, beginning with, “You behold! The ‘King, yours’, He comes to you.” In the Hebrew, the verb was in the imperfect aspect, “Behold, your King, He will come to you.” With the advent of Christ, there was no need to continue with that. Thus, Matthew’s words are present tense. Matthew continues, saying, “Benignant.”   The word, already seen twice in Matthew, signifies mild, such as a humble or gentle person. The word in Hebrew signifies depressed in mind or circumstances. Thus, it can signify poor, afflicted, needy, humble, etc. The context will provide the meaning. Matthew continues with, “and having been upon-stepped upon a donkey.”   This is a new word, epibainó, coming from epi, upon, and basis, a step. Thus, it literally means to “upon-step.” A donkey is stepped over in order to mount. The word exactingly describes the action. As noted in a previous commentary, the general word onus, donkey, is more specific in the Hebrew. There it is a khamor, a male donkey. Matthew finishes the citation, saying, “Even upon ‘colt, son under-yoked’.”   Another new word is seen here, hupozugion. It is from hupo, under, and zugos, a yoke. Thus, under-yoked is an exact translation. Also noted previously was that the colt in Hebrew is the word ayir, an animal just being broken in. It is from ur, to awaken. One can sense the connection as the colt is “awakened” to its new role as a bearer of burdens.   Also in the Hebrew is the athon, a female donkey, known as a jenny. That word signifies permanence. Taking these animals with the Hebrew and Greek meanings, one can more fully understand the significance of the intent of Jesus’ actions.   The khamor, jack, gives the sense of redness. In Old Testament typology, it signifies humanity derived from Adam, the red man taken from the red soil (adam is from adom, to be red). However, this donkey had never been yoked, a picture of the burden of sin, despite being the son of a jenny that was under a yoke. The jenny is from athon, enduring or perennial. The enduring burden of sin remained unbroken in man until the coming of Christ.   Jesus riding on this previously unyoked donkey is telling us that He is the Messiah, unstained by Adam’s sin, despite having come from the line of humanity. How is that possible? Because His father is God, not a human male. As sin passes from father to child, and because Jesus’ Father is God, no sin passed to Him.   A new yoke is now available for humanity. The burden of law was coming to an end. This is something being pictured in Jesus’ fulfillment of this Old Testament prophecy. Placing the two verses side by side, a comparison can be made between the future prophecy and the fulfilled prophecy –   “You must whirl, vehemently, ‘daughter, Zion’, You must cause to acclaim, ‘daughter, Jerusalem’, Behold, your King, He will come to you, Righteous and being saved, He, Lowly, and riding upon jack, and colt ‘son, jenny’.”   “You say to the ‘daughter, Zion’, ‘You behold! The ‘King, yours’, He comes to you, Benignant and having been upon-stepped upon a donkey, Even upon ‘colt, son under-yoked’.’”   The words of Jesus from earlier in Matthew explain the typology –   “Come to Me, all you who labor and are heavy laden, and I will give you rest. 29 Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For My yoke is easy and My burden is light.” Matthew 11:28-30   Life application: Pay attention to the details. Great nuggets of treasure are to be found in God’s majestic word.   Lord God, thank You for the unlimited amount of treasure found in Your superior, magnificent word. You have given us one life to live before we stand before You. May we diligently strive to know You and what You have done more fully as we read and consider this beautiful word. Amen.

Saturday, 27 June 2026   All this was done that it might be fulfilled which was spoken by the prophet, saying: Matthew 21:4   “This also, all, it having become that it should be fulfilled, the ‘having been spoken through the prophet,’ saying.” (CG)   In the previous verse, Jesus gave instructions to the disciples concerning what to say if anyone challenged them while untying the donkeys. Matthew next shows that what occurred took place in accordance with prophecy, saying, “This, also, it having become.”   As in Matthew 1:22 concerning the fulfillment of prophecy, Matthew uses a perfect participle to indicate that what had happened wasn’t just an event that took place, but that it has a resulting ongoing state.   Matthew indicates that the prophecy was intended to be fulfilled by the Messiah and that, in fact, it occurred. His fulfillment of the prophecy is the final and forever fulfillment of it. That is seen in his next words, “that it should be fulfilled.”   In other words, there was nothing random or unplanned about the event. Rather, the prophecy had been made, and Jesus’ directions to these men brought about the fulfillment of what had been recorded in Scripture. Of this, the Pulpit Commentary states, “Not only the will of the Father, but the words of Scripture, had delineated the life of Christ, and in obeying that will he purposed to show that he fulfilled the prophecies which spake of him.”   This is correct as long as one understands that Scripture is the will of the Father. There should be no separation of thought between the two, as they are harmoniously realized in the life and actions of Christ. And what has been fulfilled is “the ‘having been spoken through the prophet,’ saying...”   Prophecy is inspired by God. The writing prophet is the instrument through whom the prophecy is given, the scroll receives the words that flow from divine revelation expressed through the prophet’s mind to the quill and ink that writes out the words. In the case of the life of Christ, everything was anticipating His coming to fulfill the divine will that had become the written will of recorded prophecy.   Life application: Understanding the way in which prophecy is received is important. God did not write the words of Scripture on the scrolls maintained by Israel. Rather, God is Spirit, having no parts and not working within the stream of time. He created time and is outside of it.   What God does is to inspire a person through a process that uses the person’s own personal characteristics and circumstances. Thus, the prophet is not a tool, like a pen, that is wielded apart from any meaningful input. Rather, for example, the prophet’s personal writing style will come through.   Paul’s handwriting was clearly distinguishable, as he himself notes in Galatians 6:11. The prophet’s experiences, emotions, etc., are revealed in what he writes. And yet, what is written is clearly the word of God, as is seen in Matthew 21:4 (and elsewhere throughout Scripture).   God’s will, being expressed in the writings, will come to pass. Nothing can thwart it as the moment set by Him approaches. Thus, the writings in Scripture are a testimony to what God has determined. They stand as a witness that God’s will is, in fact, being worked out in the world.   This is why we can confidently claim what the Bible says as our own surety in doctrine and in hope. This is not a claim as if saying, “God’s word says someone can be rich and thus I claim wealth.” That is a misuse of the word.   Rather, our claim is based on the reality behind the substance of the words. “God’s word says that we are saved by grace through faith with nothing added. I stand on that. I believe it and have 100% confidence that it is true.”   This is why it is so important to know what the Bible actually says, and in its proper context. If God’s word says that Israel will be brought into the New Covenant as a nation and that they will be the head of the nations during the millennium, we should confidently avow that it will be so.   Understanding what Scripture says about the future and then standing on it is a demonstration of faith in the Lord’s sovereignty over all things. When we waffle in our convictions about a doctrinal matter, we demonstrate either a lack of faith in what is said or a lack of surety in our understanding of what is said. Either way, we should get that corrected. God’s word is written, it is authoritative, and it will come to pass. Trust this.    Lord God Almighty, help us to have surety and confidence in Your word. It is written, it makes claims and proclamations, and we should understand them and have trust in them. May our walk with You be established and grounded in Your precious word. Amen.  

Friday, 26 June 2026   And if anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.” Matthew 21:3   “And if anyone, to you, he says anything, you will say that the Lord, these – need, He has. Immediately, also, he will send them.” (CG)   In the previous verse, Jesus instructed two of His disciples to go to the village opposite them, where they would find a donkey tied and with her colt. He instructed them to loosen them and bring them to Him. He continues this instruction, saying, “And if anyone, to you, he says anything.”   It is something one would expect. Imagine being told to go to the nearest village, and when you find a silver Toyota Corolla parked by a bank, you are to get in it and bring it back to your boss. You would expect someone to say something as you got into it. This is the same general sense.   Donkeys were personal property. They were used for transportation, and they were generally parked somewhere accessible for the owner to load them up with goods or himself and move along.   Therefore, one would expect to be challenged when two unknown people came up and started untying donkeys that didn’t belong to them. If such were the case, Jesus continues, “you will say that the Lord, these – need, He has.”   The meaning of “Lord” is not easily discernible. The word can mean the Lord, Yehovah. If this is the intent, it does not mean that the disciples thought Jesus was Yehovah. That will only be understood later. However, it could be a way of saying, “Yehovah has a need for this,” just as we might say, “I am doing this on behalf of God.”   It could also mean Lord in the sense of the Messiah. The word “Lord” is preceded by the definite article. It doesn’t say “our Lord,” but “the Lord.” Lazarus has been raised. People at this time, who lived in this area, would have come to believe Jesus was the promised Messiah. The events of the triumphal entry certainly indicate this. That is seen in John’s gospel –   “Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him. 46 But some of them went away to the Pharisees and told them the things Jesus did. 47 Then the chief priests and the Pharisees gathered a council and said, “What shall we do? For this Man works many signs. 48 If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation.” John 11:45-48   The term Lord can also mean “master” when spoken by any given person. Thus, the disciples could have been saying, “Our master needs it, and it will be returned in due time.” The second option seems the most likely.   They are in the area where Lazarus was raised. Jesus had many disciples who thought He was the Messiah. The local people were already believing this as well. And so, saying the Lord needed the donkey would be sufficiently understood that the owners would agree. This is debated, and the true intent can only be speculated. No matter which is correct, Jesus confidently says, “Immediately, also, he will send them.”   This almost gives the sense that Jesus had talked with these people and told them that in a day (or a few days), He would send men to come borrow their donkeys. If so, then it would resolve any hint of questioning, apart from the initial encounter. “Oh, you are Jesus’ disciples. Yes, go ahead and take them.”   Life application: As you can see, any of the three options for what is occurring is possible. The word kurios, lord, is used to describe Yehovah in Matthew 1:20. In Matthew 20, the blind men called out to Jesus, calling Him Lord while asking for healing. They probably meant “Lord” as in Messiah.   In 1 Peter 3:6, the term is used of Abraham being called lord by Sarah. He is the master of the house. One can see that care needs to be taken when trying to determine who is being referred to when such a word is used.   If there is this much difficulty over a single word, it shows us that we should be attentive to what is going on in Scripture, considering all possibilities. Reading commentaries can help clarify such difficulties, or they can further muddy the waters, especially when two sound theologians come to differing conclusions.   As the proverb says –   “The first one to plead his cause seems right, Until his neighbor comes and examines him.” Proverb 18:17   Don’t just jump on the first explanation of a matter without considering that there may be better options to explain it.   O God, Your word is big and often complicated, but it is not impossible to understand. It gives us many challenges to consider and many options we can explore before grasping what is being said. What a treat this is for us! Thank You for Your wonderful word. Amen.

Thursday, 25 June 2026   saying to them, “Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Loose them and bring them to Me. Matthew 21:2   “Saying to them, ‘You go into the village, the ‘opposite you,’ and immediately you will find ‘donkey, having been bound’, and ‘colt, with her’. Having loosened, you bring to Me.’” (CG)   The previous verse noted that Jesus and those with Him drew near to Jerusalem, coming to Bethphage by the Mount of Olives. At this point, it needs to be understood that Matthew is giving details categorically, not necessarily chronologically.   John’s gospel includes the death and the raising of Lazarus, coming before the triumphal entry. Therefore, there is time and there are events between leaving Jericho and the events that will take place that occurred while Jesus was in this area. Understanding that, when there, He sent two disciples. Matthew next records, “Saying to them, ‘You go into the village, the ‘opposite you,’.’”   The village is not identified. Some argue it is Bethphage, the city just mentioned in verse 1. Others, because of the term “opposite you,” think it refers to Bethany. John Gill, with lively defense, suggests it is Nob, a city of the priests mentioned first in 1 Samuel 21.   Regardless, because the name is not given, it has purposefully been left out to keep the narrative typology untarnished. Once in this city, Jesus continues, saying, “and immediately you will find ‘donkey, having been bound’.”   The onus, donkey, is introduced here. It is a primary word. Donkeys are found in both testaments. The Topical Lexicon says it is “a symbol of humble service, patient endurance, and covenant blessing.” This word is found five times in the New Testament in Matthew, Luke, and John. Although onomastic scholars don’t generally tie this word onus to our modern word onus, signifying a burden, it is a likely candidate for its etymological root.   This is a female donkey, a jenny. That makes her comparable to the Hebrew word athon, coming from ethan, permanence or enduring. As such, the idea of “patient endurance” noted above is written right into the Hebrew naming of this animal. Jesus continues with, “and ‘colt, with her’.”   Another new word, pólos, a foal or filly, especially a young donkey, is seen. This word is found twelve times, only in all four gospels. In Zechariah 9:9, it says of the coming Messiah that He would be “riding upon jack (khamor, a male donkey), and upon colt (ayir), ‘son, jenny’.”   The words are telling a story. The khamor, jack, is derived from khamar, to boil (but with the sense of redness as in a reddened boiling pot). The word ayir, colt, is from ur, to awaken. Thus, it is a colt that is just being broken. The athon, jenny signifies permanence.   This will be further explored when we come to verses 4 and 5, where the prophecy is explicitly cited. Of these two donkeys, it next says, “Having loosened, you bring to Me.”   Jesus is specifically directing what will be the fulfillment of this ancient prophecy. Matthew is the only one who notes two donkeys. The other gospels focus only on the one Jesus will ride on. This makes sense because Matthew’s writing is directed most specifically to the Jewish people, presenting Jesus as the King of the Jews and the fulfillment of their Scriptures.   The colt would follow its mother as she led it along in this procession.   Life application: An ancient analysis of these verses from Jerome looks to the mother donkey as representing the Jewish people who had, for many hundreds of years, borne the yoke of the Law of Moses. He points to the colt as representing the Gentiles, being as yet unbroken until the time Christ sat on it.   Considering the roots of the words presented above, does that fit with what is being said and what fits into the dispensational model? Think about this as the verses continue to be evaluated. God is not just telling us surface stories of what actually took place. Rather, He is giving us deeper information in His word.   What is said and anticipated in the Old Testament through typology is confirmed in the New. The physical reality of the past is teaching us spiritual truths concerning God, the coming of Christ, the effects of His work, etc.   Many scholars call this “mystical,” as if it were a fanciful notion of made-up stuff. Some dismiss typology altogether, as if it has no use in biblical interpretation. What is wrong with such evaluations? The answer is found explicitly right in the New Testament, in passages such as 1 Corinthians 10:1-6 and Galatians 4:21-31.   In those passages, Paul says that the stories of the Old Testament were examples of Christ being presented through typology. He even says it indirectly in verses such as in 1 Corinthians 5 –   “Your glorying is not good. Do you not know that a little leaven leavens the whole lump? 7 Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. 8 Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” 1 Corinthians 5:6-8   Paul makes a one-to-one comparison between the Passover and the Feast of Unleavened Bread to Christ and our life in Christ. God is working through types and pictures in the Old Testament, conveying information about what lies ahead. Every word and every detail of these ancient passages is given to point us to spiritual truths.   Be sure to think about what you are reading in the Old Testament. It is all pointing to Jesus, what He has done, and how it applies to us. Typology is how God is doing this.   Lord God, thank You for how Your wisdom is on display in ancient passages of Your word that seem to make no sense... until we look for Jesus. Then they fall into place, making all the sense in the world. What a treat it is for us to search out our Lord in them! Amen.  

Wednesday, 24 June 2026   Now when they drew near Jerusalem, and came to Bethphage, at the Mount of Olives, then Jesus sent two disciples, Matthew 21:1   “And when they neared unto Jerusalem, and they came unto Bethphage toward the ‘Mount, the Olives’, then Jesus, He sent two disciples.” (CG)   In the previous verse, Chapter 20 ended with Jesus healing the sight of the blind men, who were then said to follow Him. In Luke, the account of Zachaeus, the wee little man, comes after the healing. Matthew skips over that, saying, “And when they neared unto Jerusalem.”   The walk from Jericho to Jerusalem is uphill. The path follows a wide gorge at times with stunning views. Eventually, Jerusalem comes into view. Along this well-beaten track, certainly still accompanied by a large group of people, it says, “and they came unto Bethphage.”   Béthphagé is a location found only three times, once in each of the synoptic gospels. It is, unfortunately, rendered by some as House of Figs. This does not give the full sense of the word. The name is derived from beth, house, and pag (Hebrew pagah), crude, which is found only once in the Old Testament, in Song of Songs 2:13. There it says, “The fig spiced her crudes.” The word khanat signifies to spice. It is a term used when referring to embalming.   The meaning isn’t that of putting forth but of the sweetening, or spicing, of the fruit as it ripens for harvesting. This process then explains the word pagah, crude, an unripe fig. The fig is already on the tree, but until it goes through the spicing process, it otherwise remains an inedible crude unless it is properly prepared to make chutneys, jams, and preserves. However, once it is spiced by the season, it becomes edible right off the tree.   Understanding this, Béthphagé means House of Unripe Figs, or more scientifically, House of Unspiced Figs, with the understanding that the spicing process is on the tree, not in later preparation. Bethphage is collocated with Bethany, as is seen in Mark’s and Luke’s gospel records.   The actual site of Bethphage has never been determined, but its general location, based on the gospels, is certain. Being near Bethany, it is within what is known as a Sabbath-day’s journey, which is 2000 cubits or less, to Jerusalem. That is determined from Acts 1:12, which places the Mount of Olives within this distance. Matthew says it is “toward the ‘Mount, the Olives’.”   This contains another new word, elaia, olive. It refers to the tree or the fruit. In Judges 9, the olive is noted as the finest of the fruit trees. Its fruit is highly prized. Olives are used for eating, oil, soaps, and more. The oil is used for lighting lamps and cooking food, among other uses. The wood is prized for its beauty and can be burned for warmth.   As for the olive itself, it is a symbol of religious privilege. For example, it reflects the Spirit working through those who are included in this privilege. The olives receive their fatness from the roots. The branches receive this fatness and produce olives, which are then used to put forth light before the Lord in the form of olive oil. At this location, it next says, “then Jesus, He sent two disciples.”   These two are to prepare for a special moment prophesied by the prophet Zechariah, hundreds of years earlier.   Life application: It is important to know what the various things noted in the Bible represent. The olive was just seen as a symbol of religious privilege. The fig has its own connotation as well. Unfortunately, the meaning of the fig has been misapplied by many to signify the nation of Israel.   That misinterpretation has been passed around for eons, and it damages any hint of trying to figure out what is being presented in Scripture. Rather, the fig speaks of the spiritual connection between God and man.   When this was lost in the Garden of Eden, Adam and Eve attempted, by their own works, to restore that connection through the use of fig leaves covering the disconnect, the shame of sin.   When Jesus curses the fig tree, in the gospels, it forms a parable concerning the place He was coming from and going to, the temple, which is the place where the spiritual connection with God was effected for the people.   In His words, “Let no one eat fruit from you ever again” (Mark 11:14), He was indicating that the temple that served the law would never again be the source of connection to God. Instead, that connection would only come through Him.   Understanding this, the House of Unspiced Crudes will have its own particular meaning. It refers to a fig that is not yet ready to be eaten unless it is manually prepared in a manner similar to pickling. Pay attention to such details. In considering the details, typology is likely to come forth from the surrounding narrative, forming a larger picture of something else.   Lord God, it is so wonderful to search out the treasures found in Your word. Help us to be diligent to research what is said, paying attention to every detail. In doing this, we will more clearly understand what You are telling us. Help us, Lord, to be methodical and patient as we search out this precious word. Amen.  

Exploring the Connection Between Matthew 20, the Book of Proverbs, and Isaiah 20 For Bible in Ten – By DH – 23rd June 2026 Yesterday we completed Matthew 20.    W. Bullinger associates the number 20 with expectancy. It is one short of 21, which is three times seven, a number suggestive of divine completion in spiritual perfection. Therefore, 20 carries the thought of waiting, looking forward, standing just short of completion, and expecting what God alone can bring to pass. As we will see, Matthew 20, Isaiah 20, and Proverbs, the twentieth book of the Bible, each harmonise around the same spiritual note of expectancy. Matthew 20 opens with workers waiting for their reward. Some have borne the burden and heat of the day. Others came at the eleventh hour. All are dependent upon the goodness of the master. The issue is not merely labor, but expectation. What will the master give? How will he judge? Will his goodness offend those who think reward should be measured by comparison? The answer is grace. The last receive what the master has freely determined to give. The first are not wronged, but their hearts are exposed. Thus, Matthew 20 begins with expectancy and turns it into a revelation of grace. Man expects according to merit. God gives according to His goodness. Isaiah 20 gives a darker companion witness. There, Isaiah becomes a sign against Egypt and Cush. The nations that seemed strong, useful, and dependable are exposed. Human refuge is stripped bare. The expectation placed in worldly strength is shown to be empty. This is the other side of expectancy. If man waits upon Egypt, he will be ashamed. If man waits upon Cush, he will be disappointed. Similarly if man waits upon his own wisdom, labor, greatness, or position. But if man waits upon the Lord, he will not be put to shame. This is where the pattern begins to shine. Isaiah has 66 chapters, and the Bible has 66 books. Isaiah, in broad outline, seems to stand as a remarkable miniature witness to the whole Bible. Within that larger 66-fold witness, Isaiah 20 fits with the twentieth book, Proverbs.  That is not random noise. It is the sort of pattern that causes us to marvel at God’s wonderful word. It is ordered, layered, and spiritually alive. The same God who numbers the stars and calls them all by name has arranged His word, inspiring human authors with a wisdom that continually exceeds mere human ability and spanning vast distances of human history. Proverbs, as the twentieth book, is typically fitting. If 20 speaks of expectancy, Proverbs teaches us how to wait rightly. It teaches the fear of the Lord. It teaches humility before honor. It warns against pride, envy, haste, self-trust, and the evil eye. It teaches that the Lord weighs the heart and that man must not lean on his own understanding. This is exactly the wisdom needed in Matthew 20. The vineyard workers need Proverbs. They must learn not to grumble against goodness. The disciples need Proverbs. They must learn that greatness is not grasped through ambition. The mother of Zebedee’s sons needs Proverbs. She must learn that honor is not seized by request, but prepared by the Father. The blind men heed what Proverbs points toward: the fear of the Lord, humble dependence, and a cry for mercy. The book of Proverbs gives immediate access to God’s view of these things. It tells us plainly that pride blinds, envy corrodes, humility precedes honor, and wisdom begins with reverence for God. Matthew 20 then shows these truths embodied in living form. And at the centre stands Christ. He is the One for whom all true expectancy waits. He is the wisdom of God. He is the Servant who does not come to be served, but to serve. He is the ransom for many. He is the One going up to Jerusalem, where peace will be secured not through worldly power, but through His suffering, death, and resurrection. In Isaiah 20, false hope is stripped. In Proverbs, true wisdom is taught. In Matthew 20, true hope and true wisdom meet in Jesus Christ. So by considering the chapter through the lens of the number 20 and its Biblical meaning , we can see once again that man is waiting. Creation is waiting. Israel is waiting. The nations are waiting. The disciples are waiting. The blind are waiting. But the question is: what are they waiting for? Some wait for Egypt. Some wait for reward. Some wait for status. Some wait for human greatness. Some wait for their own works to justify them. But the faithful wait for the Lord. The two blind men at the end of Matthew 20 show the right response. They do not come boasting. They do not argue wages. They do not ask for thrones. They cry, “Lord, Son of David, have mercy on us.” That is expectancy purified. That is wisdom in action. That is the opposite of trusting Egypt. That is the heart looking to the only One who can open blind eyes. And He does. The Lord stops. The Lord calls. The Lord asks. The Lord touches. The Lord restores sight. Then they follow Him. This is the glory of the pattern. The number 20 brings us to expectancy, but Christ brings expectancy to fulfillment. Proverbs teaches us to fear the Lord. Isaiah warns us not to trust in man. Matthew reveals the Lord Himself, walking the road to Jerusalem to accomplish what no man, nation, ruler, disciple, worker, or wise man could ever accomplish. Life application: We are always waiting for something. We wait for reward, vindication, provision, healing, direction, peace, and completion. The question is whether our expectancy is placed in the Lord or in something that will be stripped away. Isaiah 20 warns us that false confidence will be exposed. Proverbs teaches us that wisdom begins with the fear of the Lord. Matthew 20 shows us that the grace of God is found in Christ, the Servant-King, who gives His life as a ransom for many. Let us therefore wait rightly. Let us not grumble against grace. Let us not grasp after status. Let us not trust in Egypt. Let us not lean on our own understanding. Let us cry out with the blind men, “Lord, have mercy,” and follow the One who opens our eyes. Lord God, how wonderful is Your word. Its patterns are beyond us, its wisdom is pure, and its testimony always leads us to Christ. Thank You for showing us that our expectation must not be in man, merit, power, or position, but in You alone. Open our eyes, humble our hearts, and teach us to rejoice in the grace of our Lord Jesus Christ. Amen.  

Tuesday, 23 June 2026   A summary of Matthew Chapter 20.   Chapter 17 revealed that there is a future for Israel in God’s redemptive plans. The main message of Chapter 18 was that childlike faith is required to enter into the kingdom. The final parable, that of the wicked servant, dealt with Israel’s rejection of Christ’s fulfillment of the law, showing that they would be delivered up until they entered the New Covenant. Chapter 19 took the reader through various topics to reveal what God prioritizes. The contrasts between law and faith were seen throughout the chapter.   Chapter 20 began with a parable based on Peter’s question that came toward the end of Chapter 19, “See, we have left all and followed You. Therefore what shall we have?” (Matthew 19:27). Jesus mentioned what would happen in the regeneration, meaning during the millennium, when the Son of Man would sit on the throne of His glory along with those who would sit judging the twelve tribes of Israel. The chapter closed out with Jesus’ words of verse 30, “But many who are first will be last and the last first.”   That is what precipitated the parable of the workers in the field. Those who came last during the dispensation of the law would be the first to enter into the New Covenant, receiving grace, while those throughout the dispensation of the law had to labor.   Immediately after that parable, it noted that Jesus was going up to Jerusalem (Foundation of Peace). He took His twelve disciples aside to tell them about His coming passion. The place known as the Foundation of Peace would be where peace is realized through Christ’s accomplishment of His work.   Immediately following those three verses, it noted that the mother of Zebedee’s sons came to Him. Rather than their names being stated, it called them “Zebedee’s sons”. Zebedee is from the Hebrew Zebadyah (translated as Zebadiah). That is from zabad to confer or bestow, and the shortened form of Yehovah, Yah. The name means Yah Has Bestowed (Given).   Their mother’s request was that Jesus would grant that her two sons would sit at Jesus’ left and right in His kingdom. Ironically, she was asking the Lord incarnate to bestow upon Zebedee’s (Yah Has Bestowed) sons what she requested. His answer was that it was not His to give. Instead, it was for those whom His Father had prepared.   As noted at the time, this does not mean that Jesus isn’t God, but that His humanity had to complete His mission before the Father, through Him, could make such a grant. That discourse ended with the words, “just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matthew 20:28).   The punning continued with that statement because Jesus is the fulfillment of the name Yah Has Bestowed. Despite this truth, there is an order and a propriety in all things pertaining to God. Each step in the redemptive process must be completed before the next step can be taken or before the next allowance can come to pass.   With that matter settled, the final section concerning the blind men was given. That began with, “Now as they went out of Jericho.” Jericho is Place of Fragrance. Typologically, it signifies the surety of heaven. Matthew, unlike Mark and Luke, notes that there were two blind men sitting by the road. Two is the number of division or difference. Whereas one precludes the thought of another, two signifies that there is another.   As this occurred while Jesus was going out of Jericho on His way to Jerusalem, it can be deduced that this refers to the surety of heaven (Jericho) for those who follow Christ to where He establishes peace (Jerusalem). Their cry was to the “Lord, Son of David.” They have recognized Him as the fulfillment of the messianic promises. Because there are two in Matthew’s gospel, the number of division and difference, it can be assumed that this typologically refers to Jews and Gentiles who were previously blind, but who come to the realization that Jesus is the Christ.   They have heard the word that Jesus is passing, they have asked for their sight to be restored, and He touched their eyes, and they were restored. With that accomplished, it says that they followed Him. It is thus an anticipatory note of salvation by grace through faith based on the completed work of Christ. With that complete, the surety of heaven is realized.   The physical blindness is used as a picture of the spiritual blindness that infects all humanity and which is corrected by faith in the completed work of Jesus.   Life application: Chapter 20 is a chapter filled with hints of the transition from the dispensation of the law to the dispensation of grace. It deals with order and propriety concerning each step of the redemptive process to ensure that nothing is dealt with until the previous steps are completed.   The words from Jesus to the sons of Zebedee about being great in the kingdom show that greatness in God’s redemptive process is not based on ruling over others, but rather serving others, Jesus being the example par excellence of that concept. He is the quintessential Servant to humanity, having given His life as a ransom for many.   To procure the blessings of heaven, God has made faith in what He has done the necessary condition. Nothing more can be added to it, and without meeting that one condition, there is no chance of obtaining access. These are the precious details of this wonderful chapter of Matthew.   Lord God, thank You for the incredible details that are tucked away in Your word. We are the recipients of Your wisdom and favor when we pick it up, read it, and consider its contents. Thank You for the innumerable mysteries You have allowed us to see within it. Thank You for this precious word that tells us of our wonderful Savior, Jesus. Amen.   Matthew 20   20 Like, for, it is the ‘kingdom, the heavens’: man, housemaster, who he exited concurrently early to hire toilers into ‘vineyard, his’. 2Having also harmonized with the toilers from ‘denarius, the day,’ he sent them into the ‘vineyard, his’. 3And having exited about the third hour, he saw others having stood in the market, inactive. 4And to them, he said, “You go, also you, into the vineyard, and whatever if it should be righteous, I will give you.” And these, they departed. 5Again, having exited around ‘sixth and ninth hour’, he did likewise. 6Around, also, the eleventh hour, having exited, he found others having stood inactive. And he says to them, “Why, here, you ‘having stood all the day’ inactive?” 7They say to him, “Because no one, us, he hired.” He says to them, “You go, also you, into the vineyard, and the ‘if it should be righteous’, you will take.”   8Evening, also, having become, he says, the ‘lord, the vineyard’ to ‘commissioner, his’, ‘You call the toilers, and you pay them the reward, having commenced from the last unto the first.’ 9Having come, also, those about the eleventh hour, they took each – denarius. 10Having come, also, the first, they deemed that more, they will take, and they took, also themselves, each – denarius. 11Having taken, also, they grumbled against the housemaster. 12Saying that “These, the last, one hour they made, and equal, them, to us, you made those who were bearing the burden of the day and the blaze.” 13The ‘also answering one of them’, he said, ‘Scammer! Not I wrong you! Not for a denarius, you harmonized me? 14You bear the ‘yours’, and you go! I will, also, this: the last to give as also you. 15Or not it permits me, what I will to do in ‘these, mine’? Or the ‘eye, you’ evil, it is, because I – good, I am? 16Thus, they will be the last, first, and the first, last. Many, then, they are called; few, also, selected.’   17And ascending, the ‘Jesus to Jerusalem’, He took twelve disciples apart alone, and in the road, He said to them, 18You behold! We ascend to Jerusalem, and the ‘Son, the Man’, He will be surrendered to the chief priests and scribes, and they will sentence Him – death, 19and they will surrender Him to the Gentiles unto the ‘mock, and flog, and crucify’, and the third day, He will rise up.   20Then she approached Him, the mother – the ‘sons, Zebedee’, with the ‘sons, hers’, worshipping and asking something from Him.   21The ‘Also He said’ to her, “What do you desire?”   She says to Him, “You said that they might sit, these, the ‘two sons of mine,’ one from ‘rights, You’, and one from ‘lefts, You’, in the ‘kingdom, Yours’.”   22Answering, also, Jesus, He said, “Not you have known what you ask! Are you able to drink the cup, the ‘I, I am about to drink,’ or the immersion, the ‘I, I am immersed’ to be immersed?”   They say to Him, “We are able.”   23And He says to them, ‘The ‘indeed, ‘cup, Mine’,’ you will drink, and the immersion, the ‘I, I am immersed’ you will be immersed. The, also, to sit from ‘rights, Me’, and from ‘lefts, Me’, not it is Mine – these to give, but those it has been prepared under the ‘Father, Mine’.’   24And having heard, the ten, they outraged about the two brothers. 25The ‘also Jesus having summoned them’, He said, “You have known that the ‘rulers, the nations’ they subjugate them, and the greats, they dominate them.” 26Not thus, also, it will be in you, but whoever if he wills in you to ‘great, become’, let him be your attendant. 27And whoever, if he wills in you to be first, let him be your slave. 28Just as the ‘Son, the Man’, not He came to be attended to but to attend, and give the ‘soul, His’ – ransom for many.   29And they, proceeding from Jericho, it followed Him, ‘crowd, great’. 30And you behold! Two ‘blind’ sitting beside the road, having heard that Jesus, He passes, they croaked, saying, ‘You compassionate us, Lord, ‘Son, David’!’   31The ‘also crowd’, it admonished them that they should mute. The ‘also greater they croaked’, saying, “You compassionate us, Lord, ‘Son, David’!”   32And having stood, Jesus, He vocalized to them, and He said, ‘What you ‘will’ I should do to you?’   33They say to Him, ‘Lord, that they might be opened the ‘eyes, ours’.’ 34Having gut-wrenched, also Jesus, He touched the ‘eyes, theirs’, and immediately they up-looked, their ‘the eyes’, and they followed Him.  

Monday, 22 June 2026   So Jesus had compassion and touched their eyes. And immediately their eyes received sight, and they followed Him. Matthew 20:34   “Having gut-wrenched, also Jesus, He touched the ‘eyes, theirs’, and immediately they up-looked, their ‘the eyes’, and they followed Him.” (CG)   In the previous verse, the blind men told Jesus they desired that their eyes be opened. With that noted, it next says, “Having gut-wrenched, also Jesus.”   A great multitude of the city of Jericho had followed Jesus as He traversed the city. It would have been a scene of chaos as people vied to get close to Him and get His attention. And yet, at the calls of these two men, He has stopped His exiting of the city and waited as the blind came to Him. Because of their appeal to have their sight restored, Jesus was moved with compassion.   Instead of basking in the accolades of a multitude of “fans”, Jesus was concerned about a few blind beggars. This was so much the case that “He touched the ‘eyes, theirs’.”   Instead of reaching out for a stalk of reed with ink on it to sign someone’s parchment, and instead of stopping for a “memory photo” with a group of mid-yeshiva students, Jesus took the time to reach out and touch the unusable eyes of the blind. The people around Him would have watched curiously as the scene unfolded. Sure enough, Matthew next records, “and immediately they up-looked, their ‘the eyes’.”   This is the third time the word anablepó, to up-look, has been seen. Thus far, each has been in connection with the healing of the blind. But this is not its only usage. At times, it is when a person stops and looks up for one reason or another. With the blind, however, the meaning is clear. They didn’t just look up with dead eyes. They did so with their sight restored. And because of this, Matthew notes, “and they followed Him.”   As Jesus is heading out of Jericho on His way to Jerusalem, it is likely that they followed for a while and then returned to their city, but it is also possible that one or both of them continued the long walk to Jerusalem. Bartimaeus is remembered by name in Mark, so that could be the reason why.   Life application: In the world, it is a rare thing for the rich or famous to pay attention to such people in need as the blind men at Jericho. Think of Hollywood actors. They step out of expensive limos and are conducted to whatever award ceremony they are attending with fanfare, photos, and idolizing eyes watching their every step.   Not only would they not think of stopping to talk to a blind man begging for money, but there would also be no blind people in sight. Such dregs of society would have been moved away from the area to ensure these more “important” people would not be bothered by people like that.   The same is true with politicians. The people they have been called to serve are ignored at the expense of wealthy builders, entrepreneurs, and famous people. The only time they get anywhere near the lowly masses is when they are stomping for their next reelection.   Jesus, however, despite all of the masses hemming Him in, repeatedly stopped to tend to the lowliest of society. He has set the example, and innumerable souls have followed in His footsteps, tending to the masses of humanity throughout the world, helping them when even their own leaders ignore or abuse them.   The Bible never tells people that they shouldn’t be rich or famous. But it does provide warnings for those who have many possessions that such things are not the priority in life that God is evaluating. Rather, He is concerned about our hearts, motivations, and interactions with Him and with those around us. Are we willing to emulate Jesus in how we honor God and treat our neighbor?   This is what is ultimately of eternal importance. Someday, we will be separated from our possessions, bank accounts, and even the bodies we so carefully maintain. All such things are temporary and fleeting. Be sure to keep your priorities straight, holding to biblical values as you interact with this world.   “Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. 18 Let them do good, that they be rich in good works, ready to give, willing to share, 19 storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life.” 1 Timothy 6:17-19   Lord God, help us to keep our priorities in line with Your word. May we not squander our lives in pursuit of that which perishes when there are heaven’s riches awaiting us that will be eternal in nature. May our “right now” be dedicated to that wonderful goal, all our days. Amen.  

Sunday, 21 June 2026   They said to Him, “Lord, that our eyes may be opened.” Matthew 20:33   “They say to Him, ‘Lord, that they might be opened the ‘eyes, ours’.’” (CG)   In the previous verse, it said that Jesus stood and called the blind, asking what He could do for them. Matthew next records, “They say to Him, ‘Lord, that they might be opened the ‘eyes, ours’.’”   They use the same wording, open, as Isaiah concerning the blind. It was as if their eyes were doors that had been shut and were incapable of opening to the light. They are asking for that to be rectified. What Isaiah had said would have been known and anticipated by the people of Israel concerning the promises of the messianic era to come –   “Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped. 6 Then the lame shall leap like a deer, And the tongue of the dumb sing.” Isaiah 35:5, 6   As noted in previous commentaries, Mark and Luke focus on one person. Matthew focuses on two. Did both come forward as seems to be the case from Matthew, or did one speak on behalf of the other? The text leaves us guessing, but there is no reason to dismiss Matthew’s account.   It is generally assumed that Mark was written first. As such, he may have specifically written about Bartimaeus, having personally come to know him, or because he became known among the people. Later, however, Matthew, remembering the fuller aspect of the account, would have presented the event, acknowledging that there were two blind men.   Whatever the case is with these subtle differences, the request has been placed before Jesus.   Life application: Reading Scripture and comparing what Jesus did to what was promised concerning what the Messiah would do, it makes one wonder how Israel missed the significance of Jesus’ coming. It seems so obvious when the patterns, parallels, and prophecies are laid side by side to see how He fulfilled everything necessary to prove He is the Messiah.   And yet, they missed Him. To this day, they continue to do so. Why is this the case? The reason is the same as how many people treat Scripture, their relationship with God, and their interactions with the world around them.   If we look at the contents of the Bible from a me-centric focus, we will have pity parties when things don’t go well or when we think things are unfair about how our lives are in comparison to what is recorded in the word. If we look at God as the Giver of this word and think we should have been dealt a better hand, we will naturally find fault in God.   And when our interactions with others don’t put us ahead of everything and everyone else, then those around us will never meet our own misdirected expectations. But the world is not about us. The Bible, though including God’s redeemed in the overall plan, is not about us. And our interactions with God are no more difficult or unbearable than those presented in Scripture.   And more, seeing what God was willing to do to bring us back to Himself through the life and torturous death of Jesus, we should realize that God does love us despite whatever we are going through.   Understanding this, why did Israel miss the coming of their Messiah? It is because they have, and they continue to think that Scripture is about them. Their attitude is a culturally me-centric view of how things should be. When things don’t go well for them, they simply stop believing in God, pushing Him out of their mind, as innumerable Jews live today.   Whether it is Israel as a nation or humanity as individuals, in order to receive the full understanding and blessing of what Scripture is telling us, we need to remember that it is first and foremost about God, the infinitely good and gracious Creator, Sustainer, and Redeemer.   The fact that we have been included in what God has done should humble us and redirect our focus away from ourselves to Him. By doing this, we will have a fuller appreciation of Scripture, and we will have a much more directed focus on how to conduct our personal relationships with those around us.   “Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, 2 looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.” Hebrew 12:1, 2   Lord God, thank You for having loved us enough to send Jesus despite our sin and turning from You. May we have the right attitude concerning our position before You, accepting what You have done in our lives, even if it is difficult, painful, or tedious. This is a temporary walk. You have given us sure promises that the best is yet to come. May we patiently endure this present walk with our eyes focused on You. Amen.

Saturday, 20 June 2026   So Jesus stood still and called them, and said, “What do you want Me to do for you?” Matthew 20:32   “And having stood, Jesus, He vocalized to them, and He said, ‘What you ‘will’ I should do to you?’” (CG)   In the previous verse, the two blind men continued to cry out to Jesus, begging for His mercy upon them. Their persistence paid off, as noted by Matthew. He notes, “And having stood, Jesus.”   Eventually, Jesus neared the blind men enough so that their voices could no longer be drowned out by the crowds. As such, and certainly wanting to know why they remained at a distance, it next says that “He vocalized to them.”   A new word is seen, phóneó, to emit a sound, and thus, to vocalize. It is used when a rooster crows. It was used to describe when Jesus cried out on the cross. One can see the etymological ancestor of our modern word “phone.” Of this word, the Topical Lexicon says –   “Strong’s Greek 5455 portrays the purposeful use of the voice—whether summoning, exhorting, pleading, or proclaiming. It occurs forty-three times across the New Testament, spanning the earthly ministry of Jesus Christ, the life of the early church, and a single eschatological scene. The verb’s settings cluster around five broad spheres: personal encounters with Jesus, miraculous works, parabolic instruction, apostolic ministry, and final judgment.”   Mark and Luke give different details concerning this. Mark says that Jesus commanded (using the word “vocalized”) that the blind should be called. They called Bartimaeus, telling him that he was being called. With that, he cast aside his garment and went to Jesus. Luke agrees with this, leaving off the details about the garment.   Each account agrees, but is given from a different perspective that builds into one full scene. With the details of the calling stated, all three accounts agree on the next words, “and He said, ‘What you ‘will’ I should do to you?’”   In Matthew, the address is plural. In Mark and Luke, it is singular. The attention being on one as opposed to two was addressed in an earlier verse. If there are two, then there is one. For whatever reason, Matthew chose to focus on both while Mark and Luke focused on one individual.   One possible explanation for the difference is that despite being at the exit of the city, they were on opposite sides of the gate. If two were sitting side by side, it may be that people would only give to one, and some would go to the opposite side to avoid giving at all. But with both sides of the gate covered, the potential for more givers would be realized.   As such, Matthew, being a tax collector, would have been keenly aware of such a system. The other two accounts focused on the one specifically called first, Bartimaeus. This is speculation, but it is a logical reason why the two accounts differ in this detail.   Life application: If you have ever been to a place where people beg, you will see the proposed scenario played out. Beggars don’t just lump together, as if a person will stop and give every person a coin. Rather, they divide up in order to avoid overwhelming someone to the point where nothing is given.   Having both sides of the gate covered reasonably resolves the variation between the two accounts. The two could talk between the two of them, both raised their voices as Jesus neared, and one could speak for the other if he were called. Bartimaeus could have been called and directly asked what he wanted, and then said, “I want to see, but so does that guy over there. We are blind, Sir.”   We should not have any doubt that the accounts happened exactly as all three gospels describe, even if the details seem contradictory at first. A little thought about how things actually work in such a situation makes the entire scene understandable.   Lord God, Your word is a treasure that we can study and contemplate for all our days. Even doing this, we will never be able to fully plumb its depths. Thank You that we have it to guide us, instruct us, and challenge us as we walk before You. Amen.

Friday, 19 June 2026   Then the multitude warned them that they should be quiet; but they cried out all the more, saying, “Have mercy on us, O Lord, Son of David!” Matthew 20:31   “The ‘also crowd’, it admonished them that they should mute. The ‘also greater they croaked’, saying, ‘You compassionate us, Lord, ‘Son, David’!’” (CG)   In the previous verse, it was noted that two blind men were sitting by the road. When they heard Jesus was passing by, they cried out to Jesus for mercy, calling Him the Lord, and the Son of David. In their crying out, there was a reaction. Matthew records, “The ‘also crowd’, it admonished them that they should mute.”   As with everything in Scripture, scholars debate why the crowd would tell them to be silent. Various suggestions have arisen. They were at the gates for a reason, which was to beg for money. This is seen elsewhere, such as the lame man in Acts 3. They would be taken to the most propitious place for getting something to help pay for their daily needs.   Depending on the time of year, that might change. At this time, because this gate sat on the road to Jerusalem, it is certain that it would be a great choice. Many people who were going to Jerusalem for the Passover would traverse the Jordan and go through the city. In the city, they would get supplies, maybe stop for some chicken kabobs, and then head out.   Having stopped, they would be refreshed and happy as they set out on the road to Jerusalem. Thus, they would be predisposed to doing something nice for a blind beggar by tossing him a coin. This would be especially so as they were heading to the Passover celebrations. Their thought would be that it is always good to have done something favorable to another when going to meet the Lord at the temple.   As such, the crowd probably admonished them to shut up, supposing that these men wanted Jesus, the great Prophet, Teacher, and possible Messiah, to give them something. The scene would be perfectly normal to anyone living at the time and surrounded by such circumstances. Despite the admonitions of the crowd, Matthew continues, “The ‘also greater they croaked’.”   One can mentally picture it. They hear that their one chance to encounter the Messiah is happening right then as He passes through the city. They lift their voices in hopes of getting His attention. The people get annoyed at the two blind people, as if they are not important enough to get a moment of Jesus’ time. “Shush! He’s not going to give you anything. Just be quiet.”   Knowing that they have been rejected by the crowds would cause them to amplify their calls. If nobody was going to help them, they would have only themselves to bring about success. Therefore, they continued “saying, ‘You compassionate us, Lord, ‘Son, David’!’”   It is completely reasonable that the crowds would have thought they were looking for a handout. Beggars have to make themselves noticed. Thus, as people walked by, they would call out, “Help for the blind. Help for the blind.” Having them crying out at the top of their voices would be... annoying. If they realized their true intent, the crowds may have been a bit more sympathetic.   The blind men repeat the same words as the previous verse, calling Jesus Lord, ‘Son, David’. Their intent goes beyond a coin being handed out to them. They are looking for the same relief that they had surely heard others had received.   Life application: The old saying, “The squeaky wheel gets the grease,” is true of these two men. They are making noise in hopes of receiving relief. If they paid heed to the admonishments of the people, their chances of having their sight restored would probably never come about. Therefore, they not only ignored the crowd’s words but they also amplified their calls.   In Luke 18, Jesus gives a parable about a woman who went to a judge in the city to get justice from her adversary. She repeatedly went to him until he finally got tired of being bothered by her and agreed to resolve her case. Her persistence brought about the result she desired.   The same is true with the person in Luke 11 who went to his neighbor’s house at midnight to borrow bread. Jesus noted that the man in the house wouldn’t get up because they were friends. Rather, he would rise because of the other man’s persistence.   The point of these teachings, and what can be seen in the plight of these beggars, is that the Lord appreciates us diligently petitioning Him. He will respond when He sees the true nature of a person who is willing to extend himself to persistently call out for an answer to his request. As the Bible bears this out, we can learn from it and continue to present our requests, knowing that in His perfect timing, He will act according to His perfect will.   Lord God, sometimes it is hard to continue prodding You for our desires and needs through prayer, as if we are bothering You. But Lord, Your word tells us we should not feel this way. Help us to be bold in presenting our petitions to You, knowing that You will respond in the manner that is best for us. Thank You for hearing our prayers. Amen.

Thursday, 18 June 2026   And behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, saying, “Have mercy on us, O Lord, Son of David!” Matthew 20:30   “And you behold! Two ‘blind’ sitting beside the road, having heard that Jesus, He passes, they croaked, saying, ‘You compassionate us, Lord, ‘Son, David’!’” (CG)   In the previous verse, it was noted that as they went out of Jericho, a great multitude followed Jesus. Along with that, Matthew records, “And you behold! Two ‘blind’ sitting beside the road.”   The issue of the seemingly contradictory time of Jesus encountering and healing the blind in this account, as recorded by Matthew, Mark, and Luke, was dealt with yesterday. Though getting ahead in the narrative, it was necessary at some point to rectify that.   However, that is not the only discrepancy between the accounts. The words “two ‘blind’ sitting beside the road” are also problematic for some. This is because Mark and Luke say –   “Now they came to Jericho. As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.” Mark 10:46   “Then it happened, as He was coming near Jericho, that a certain blind man sat by the road begging.” Luke 18:35   As such, detractors of the Bible immediately claim that there is a contradiction in Scripture. One account says two men, the other accounts refer to a single individual. The fact is that if there are two, there is one. This is not a contradiction at all. It is a way of focusing differently on a matter.   This “two as opposed to one” is seen elsewhere in the gospels, such as the two demoniacs in Matthew 8 as opposed to a single one in Mark and Luke. The same thing occurs in the accounts at the time of the resurrection, where one or two are mentioned. This is an issue of focus and presentation, not a contradiction.   Mark goes beyond both Matthew and Luke and names the blind person he focuses on. The reason for this could be that the blind person who was healed became well known later among the believers, whereas the second man faded out of the spotlight. There is no contradiction in a “two” or “one” record. Understanding this, Matthew continues, saying, “having heard that Jesus, He passes.”   This was explained yesterday. The commotion of Jesus traversing the city, from one end to the other, means that they had a chance to encounter Him as He did so. Those who could see would have rushed to meet Jesus as He entered, passing the blind on their way. As the people passed the blind, “they croaked, saying, ‘You compassionate us, Lord, ‘Son, David’!’”   The present tense verb “He passes” tells us that they were fully aware of Jesus passing through Jericho. This was probably the main route for one who had traveled south on the east side of the Jordan and then passed over the Jordan on a trek to Jerusalem. As such, it makes complete sense that Jesus would pass right through the city. It would also be why the blind sat at the exit gate, hoping for some pilgrim heading to Jerusalem to have mercy on them with a blessing.   The men were strategically positioned to be in the most favorable spot for such things. Calling Jesus “Lord, ‘Son, David’” means they fully accepted that He was the promised fulfillment of the messianic promises. Surely, they had heard of His miracles and believed that He had the ability to perform what no one else but the Messiah could do.   Life application: As with the previous verse, there is no reason to assume there is a contradiction between Matthew’s account and that of the other gospels. Matthew was there with Jesus. He would have seen the two men calling out to the Lord for healing.   Mark may or may not have been there, but his focus was on someone who became well known enough to be remembered by name. Luke was not there, but gathered his information from various sources. He focused on a certain blind man, maybe having spoken to Mark, who was excited to mention Bartimaeus.   The fact is that if all three accounts were identical, or even if they were a bit differently worded, but said the same thing, they would be considered forgeries, ripped off from a single writer, something the Jesus Project is famous for claiming.   Don’t get discouraged by those whose seeming sole purpose in life is to destroy people’s faith in God and in the surety of His word. Press on with the understanding that if this is God’s word, it is completely reconcilable with His perfect character.   Just because we do not understand a difficulty does not mean that there is a problem with what is presented. Most of us do not understand how a nuclear bomb is made, but we know that they explode. Nobody would say, “I just don’t see how such a little bit of plutonium can make an entire city disappear. Therefore, it can’t happen.”   And yet, this is how we treat the Bible when we believe some knucklehead’s assertion that the Bible is in error. When his claim proves to be incorrect, who then is the knucklehead? Don’t be a knucklehead! Accept that what you don’t know simply means there is a limitation in your knowledge, not a problem with what you are trying to understand.   Glorious Lord God, thank You for guiding us as we read and contemplate Your word. As we continue to read it, study it, meditate on it, and accept it as Your word, the more profitable it is to us in our walk with You. Thank You that this is so. May we be diligent in our study of it all our days. Amen.  

Wednesday, 17 June 2026   Now as they went out of Jericho, a great multitude followed Him. Matthew 20:29   “And they, proceeding from Jericho, it followed Him, ‘crowd, great’.” (CG)   In the previous verse, Jesus explained that He did not come to be served, but to serve, and to give His life a ransom for many. The narrative continues, saying, “And they, proceeding from Jericho.”   This is the first mention of Hiericho, Jericho, in the New Testament. Depending on the root of the name, it has two possible meanings: Place of Fragrance or Place of the Moon. The account says that they, meaning Jesus and the disciples, were proceeding from Jericho.   This has caused a great deal of difficulty based on the words of Luke 18, where it says, “He was coming near Jericho” when the account occurred. This should not be a problem. The accounts can be reconciled by understanding the full picture.   Jesus is nearing Jericho (Luke 18:35). A blind man sat by the road begging. As Jesus approached, he heard the multitude. It does not say where he is, just that he heard the multitude as they were passing (meaning him) by (Luke 18:26). He asked what was going on and heard it was Jesus who was coming. He starts to cry out, having no idea where Jesus is, just that He is coming. People tell him to be quiet. It then happens that as Jesus and His disciples are on their way out of Jericho, the multitude followed Him (Matthew 20:29). It is at this time that Jesus will heal the blind. This is why it says in Luke 19:1, “And having entered, He traversed the ‘Jericho’” (CG).   The assumption people make from Luke’s account is that the blind were on the entrance side of Jericho. But that is only an assumption. Jesus entered and passed through Jericho. The blind would have heard the commotion from the very beginning of the ruckus as the entire city went out to see Jesus. The perspectives are given by each gospel writer:   Luke says He was coming near Jericho. Mark says they came to Jericho. Matthew says they were proceeding from Jericho.   Luke records the beginning of the encounter as Jesus approached Jericho: the blind man heard the crowd and began crying out. Matthew and Mark record the point at which the healing is associated with Jesus’ departure from Jericho. Whether the cry began on the approach and culminated near the departure, or whether the locality of Jericho is being described from different sides of the city/region, the accounts need not contradict. Luke 19:1 confirms that Jesus entered and passed through Jericho in connection with the same movement, so the event belongs to the whole Jericho passage, not necessarily to a single frozen instant at one gate.   When Jesus got to the other side of Jericho as He passed through, He would have come to where the blind man was (while exiting the city), and the two parties would have finally met. It is Luke 19:1 that solves this otherwise difficult and wholly misunderstood situation. Since the beginning, excuses have been made to justify the event. To read some of them, go to the Pulpit Commentary on Matthew 20:29.   The problem is that at times, the gospels present information categorically rather than chronologically. However, it is evident throughout the gospels that this is not the case. Unless something is described with a time marker, there is no reason to assume the information is chronological instead of categorical.   We tend to assume that everything happened all at once when reading the accounts, but the man is blind. He would not have gotten up and gone to the other side of Jericho. He would have sat and called out, hoping someone would assist him. But the accounts all say otherwise, saying to him that he should be quiet. As such, “he cried out all the more” (Luke 18:39 et al.).   To “hear” and to “be present with” are not the same things for a blind person as they are for the seeing. The people would have flocked to Jesus as He entered. The blind would have sat in misery-filled anticipation until Jesus finally exited. Understanding this “supposed” discrepancy, it next says, “it followed Him, ‘crowd, great’.”   This would include those who travelled with Jesus, those who met up with Him on His nearing Jericho, and those who were in Jericho who flocked to Him.   Life application: There are other supposed contradictions in Jesus’ movements as He traveled from the Galilee to and through Jericho. Some were mentioned in earlier commentaries. There are also supposed contradictions in the account of the healing that will take place. These are not contradictions.   However, when coming to the narratives found in Scripture, we have to insert ourselves into the surrounding events. After giving several options to resolve the matter discussed above, options which span nineteen hundred years of scholarly study, the Pulpit Commentary sadly says, “Inspiration extends not to petty circumstances, and the credibility of the gospel depends not on the rectification of such minutiae.”   That is a cheap and inexcusable way of handling God’s “inspiration.” If God inspired the word, then there will be a resolution to the matter. God deals in minutiae. He created the universe, and yet a single atom will not be out of place. He set forth His plan of salvation, and not a single saved person will be forgotten by Him. If God weren’t in the details, the whole universe would collapse in on itself.   By placing ourselves in the narrative and seeing it (at least in a non-visual way) as the blind saw it, there is no contradiction at all. If Luke 19:1 didn’t exist, the matter would be more difficult to reconcile. Despite this, if Luke 19:1 were not included, we could make our own assumptions, knowing that God had a reason for saying things the way He did.   Unfortunately, without having the right information, errors will naturally seem to arise. The NKJV does not say “And” in Luke 19:1. It says, “Then Jesus entered and passed through Jericho.” That would cause a real contradiction. But the Greek kai (and), not tote (then), is used. It is simply a statement of fact that Jesus entered and passed through without regard to time.   Commentaries will also muddy the waters. Benson says, “Jesus entered and passed through Jericho — Namely, after performing the miracle recorded at the close of the preceding chapter.” This is an assumption (as noted above) that the account of the events is chronological rather than categorical.   The thought Benson presents is that Jesus was entering Jericho, He healed the blind, and then proceeded through Jericho. But taking Matthew, Mark, and Luke together, along with considering Luke 19:1, there is no discrepancy.   Regardless of the fumbling of fallible man, God’s word will be vindicated. Be careful not to assume that a commentary (even this one) is correct until you have fully thought through what is being said. If you still cannot come to a resolution on the matter, you can still have faith that God is in the details. All will be made clear someday.   If this is true with His word, it is true with you as well. He is there with you as you struggle through life. Trust that it is so. Keep your eyes, heart, and affections on Him. You will be rewarded for your faith on that day when you stand before Him.   Lord God, thank You that we possess a sure word about what You are doing to bring us back to Yourself. Thank You that Jesus is in the details, and that we are on the right and proper path back to You. Help us to walk in faith each step of the way. To Your glory, we pray. Amen.  

Tuesday, 16 June 2026   just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many. Matthew 20:28   “Just as the ‘Son, the Man’, not He came to be attended to but to attend, and give the ‘soul, His’ – ransom for many.” (CG)   In the previous verse, Jesus told the disciples that whoever desires to be first among them should be their slave. With that noted, He next explains why this is to be so in His kingdom, saying, “Just as the ‘Son, the Man’.”   Referring to Himself, Jesus highlights His humanity. He is fully human. Thus, His example is one that is understandable and attainable in the stream of human existence by others, even if it is not what is normally expected of greatness or preeminence. In this example He sets forth, He notes that “not He came to be attended to.”   This would have been evident to the disciples, even if they didn’t really pay attention to it throughout their days together. People didn’t come to Jesus to serve Him. The disciples followed Him and learned from Him. They also did the things He directed, such as telling Peter to get a fish in which he would find a coin in its mouth, but there is nothing about people coming to Him and serving Him in a designated capacity.   There is a note in Luke 8:2, 3 about the women who helped provide for Him from their substance, but that is not so much attending to Him as one would think of a servant or slave, but as helpers assisting the ministry of which He was the leader.   Examples such as Martha serving while Mary listened to Jesus cannot be used to dismiss Jesus’ words here. Those were duties people do in their regular lives. Jesus being present was incidental to the fact. In other words, Martha would have served anyone who came into her house in a similar manner.   Jesus’ words are referring to a person who actively allowed people to serve Him because they were under Him and designated to do so. And so, to explicitly state that the opposite was true, He continues, saying, “but to attend.”   The disciples had seen Jesus tirelessly serving the masses, tending to them, even at His own expense. He didn’t expect people to come to His castle and meet His every need. He was in the thick of the masses of Israel, tending to their needs, both physical and spiritual.   In just a short time from His words to these disciples, He would give them a visual, tangible lesson of servitude, which is recorded in John 13:1-17. The Creator and Sustainer of all things would wash their feet, instructing them on what it means to live a life of servitude. And more, Jesus says, “and give the ‘soul, His’ – ransom for many.”   A new word is seen, lutron, something to loosen with. As such, it signifies a redemption price, as in one paying a sum to loosen another’s bonds. The word is found only here and in the parallel passage in Mark 10:45. However, it is also used in the Greek translation of the Old Testament over twenty times, including key passages, such as Exodus 21:30, Leviticus 19:20, Proverbs 13:8, and Isaiah 45:13.   The word is used to translate specific Hebrew words (such as pidyon, geulah, and kopher) to indicate a redemption price or ransom paid to liberate individuals, such as slaves, captives, or those subject to the death penalty.   The meaning of Jesus’ words is clear and unambiguous. Jesus would give His soul, meaning His life, as a ransom payment for others. This, then, would be the ultimate ministration of His life on behalf of those He came to attend to.   Life application: As noted above, Jesus was among the people of Israel, actively serving them with His life, and yet, the disciples probably never stopped to think, “Jesus is spending all His time serving others.”   They would have heard the teaching and thought, “He sure is a great Teacher.” They would have seen the miracles and thought, “He has the most incredible healing abilities.” But they probably didn’t put two and two together to conclude, “Jesus is the most stupendous Servant we have ever seen.”   And yet, this is exactly what He was doing. The teaching, healing, counseling, and training were all forms of service which permeated His existence. As Christians, we can get so myopic about things that we miss the greater picture of what is going on in the world around us.   Some focus so heavily on Israel that they miss what God is doing in the church. Some focus so heavily on the church that they miss what God is doing in regard to Israel. We might focus so much on helping that we never take time to teach personal responsibility. We might focus so much on doctrine that we forget about evangelizing.   This doesn’t mean that we don’t each have our own specialty that we can excel at. But we should not become so focused on our specialty that we forget that others are doing great things that are not necessarily directly related to what we are doing.   A church that teaches sound doctrine may not have a lot of converts, but a church with very basic doctrine may get multitudes saved. One is not better than the other. Rather, they have different abilities and capabilities that should be considered.   It is great to have converts. People’s eternal destinies are changed by that. But it is also great that people don’t just get converted and then stagnate. There needs to be proper doctrine taught that will keep people from being led astray.   Let us not get bogged down in our own little circle where we forget that God is doing a great work of building His church with an almost innumerable number of specialties, all of which overlap and are intended to bring His purposes together into a perfect body someday.   Lord God, may we be ready to recognize the value of what others are doing, seeing the importance and effect of their efforts, and acknowledging them as such. It took the disciples of Jesus quite a while to figure out what He was doing. May we be willing to carefully evaluate all You have going on in order to build Your people into an everlasting dwelling. Amen.

Monday, 15 June 2026   And whoever desires to be first among you, let him be your slave— Matthew 20:27   “And whoever, if he wills in you to be first, let him be your slave.” (CG)   In the previous verse, Jesus told the disciples that whoever desires to be great among them should be their attendant. In that He contrasted megas, great, with diakonos, attendant (a deacon). The word diakonos is likely derived from two words signifying through and dust. One other supposed root would make it through, and to run (such as errands).   Either way, the one who is great is to be the one who either scurries through the dust, getting dirty helping others, or he is to be running errands for others. Jesus now continues the contrast, saying, “And whoever, if he wills in you to be first.”   In this, Jesus uses the word prótos. It means first in time, place, order of importance, etc. It speaks of the position of preeminence. If someone desires to be preeminent in God’s eyes among those he associates with, Jesus says, “let him be your slave.”   The word is doulos, a slave. It is derived from deó, to bind. One can see the idea of a person being bound in some manner, and thus in subjection to another. He may be bound with shackles or with something as simple as an understanding that he is another’s property, but he is bound and without any inherent rights within the relationship.   Jesus has turned the idea of what greatness and being preeminent are upside down. With these points set forth, the disciples were probably thoroughly confused at what He was trying to tell them. In the next verse, He will explain why these things are the way they are. However, even until the time leading up to His cross, they will not truly understand what He is talking about.   After that event and the subsequent resurrection, the mental tumblers will begin to click.   Life application: Greatness has many forms, and it is perceived differently by various people. Suppose someone has a lot of money and is being driven somewhere very important in a limousine.   The car hits a major pothole and receives significant damage. The driver cannot fix it, communications are down, and the weather is horrifying. The meeting will not take place, money will be lost, the competition will gain the advantage, and calamity may be the result.   Along comes an old farmer in his beat-up old pickup. He just left Bible study where they looked over Matthew 20. He sees there is trouble, pulls over, and gets out in the terrible weather. It is so bad that rolling down the window to explain the situation practically floods the limo. The farmer walks around, looks things over, and gives a thumbs-up that he can take care of it.   For the next forty minutes, he lies in the mud, fixing the car, smacking his knuckles, cutting his hand, and missing mom’s home-cooked dinner while rectifying the situation. He never said, “I’ll do it for this much.” He just got to work and fixed it.   Once the job was done and he was certain the car would make it, he explained what the problem was, told them what to do as soon as they could for a permanent, reliable fix, bid them good night, handed them a tract (a bit wet, bloody, and muddy), and headed back to his truck without saying another word.   Who is the greatest in this encounter? The businessman will make it just on time if the patch holds. He will secure a big deal, and life will continue to be cushy. The farmer gets home, apologizes for being late, soaked, and covered in mud. His wife tends to his wounds. She never asks what happened and he never explains. It’s just another day in his wonderful, simple life. Who is the greatest in this encounter?   Someone has to drive a limo while the man does his business. Someone has to get the gas out of the ground for a car to run. Someone has to provide the electrical skills to get the motors to run the lights. Someone needs to cook dinner.   What is greatness? Think about it from Jesus’ perspective.   Lord God, help us to have hearts filled with faith in You. When this is the case, whatever our job is will be one of joyful service, considering others, and desiring to bring glory to You. May it be so in our lives. Amen.  

Sunday, 14 June 2026   Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. Matthew 20:26   “Not thus, also, it will be in you, but whoever if he wills in you to ‘great, become’, let him be your attendant.” (CG)   In the previous verse, Jesus noted that the rulers of the nations subjugate their people and the “greats” dominate them. Despite that being the normal way of the world, He continues, “Not thus, also, it will be in you.”   The paradigm in Christ’s kingdom will not be in accord with that of the nations, which is one of authority ruling with power and pressure. Without even hearing His words, we can go back to the beginning and see what it was like in Eden.   Though little is recorded, and what was said may have been left unrecorded, it can be seen that the Lord gave great freedom to the man. There was a law, but it was at the extreme end of anything considered oppressive.   He was allowed the freedom to eat anything he wanted, with one exception. And more, the one exception was made with freedom of choice as to whether he would eat it or not. He was, however, given the warning of negative consequences if he did. There was no hint of subjugation or domination.   In Christ’s coming, the same was true. Jesus was their leader. Even if they didn’t know His nature at the time, they knew He was sent from God. And they were given the choice of continuing to follow Him or not –   “From that time many of His disciples went back and walked with Him no more. 67 Then Jesus said to the twelve, ‘Do you also want to go away?’ 68 But Simon Peter answered Him, ‘Lord, to whom shall we go? You have the words of eternal life. 69 Also we have come to believe and know that You are the Christ, the Son of the living God.’”   Knowing these things already, Jesus begins to define what kingdom greatness is like, saying, “but whoever if he wills in you to ‘great, become’, let him be your attendant.”   Rather than being forced, greatness is based on the will of the person, meaning free will desires for pleasing the ruler. But in order to please Him, in His eyes, it is for the one seeking that position to be an attendant to others.   The idea of “self” that is found in the nation’s rulers is turned upside down. Rather, Jesus desires selflessness. Instead of demanding service, voluntary servitude is seen.   Life application: In the United States, the same attitude that is found in Jesus’ words is laid out for those in positions of power in the same verbiage that is seen in Jesus’ words. People who work for the governing body are said to enter “public service.”   The words form an ideal that is sadly lacking in the hearts and minds of most government officials today. Instead of the government serving the people, it engages in ruling tyrannically over them. This is especially so on the left side of the aisle.   Those in the democrat party (which has essentially become socialist, leaning toward communist) want total governmental control over all aspects of life. This model, failed as it is, has seen the extermination of hundreds of millions of people around the world. It is an ideology of total subjugation and dogged domination.   Those at the top are not “servants” of the public, but power-seeking executioners, waiting with bated breath for anyone to reverence God, demonstrate a desire for personal freedom, or uphold biblical morality. When this is seen, they are pursued as if they are terrorists.   The struggle is real, and at some point, the people will relinquish their heritage, and the American experiment will end. People cannot seem to live in a society without desiring control, even to the point of bondage.   Jesus’ kingdom will never allow such an attitude. The Head of the kingdom gave up everything to come in the form of a bondservant to redeem His people. He will, therefore, ensure that the idea of “public service” is upheld in an eternal manner.   The shackles of this fallen world will be forever removed. Hallelujah for Jesus. He has made possible that which man cannot fully attain. All praises to our God.   Lord God, it is very hard not to want to have authority and rule in some fashion or another. We feel that “our way is the right way,” often to the point where we want to impose it on others. But Lord, what is revealed in Your word is truly the right way. May we be willing to follow that path at all times. To Your glory, we pray. Amen.

Saturday, 13 June 2026   But Jesus called them to Himself and said, “You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. Matthew 20:25   “The ‘also Jesus having summoned them’, He said, ‘You have known that the ‘rulers, the nations’ they subjugate them, and the greats, they dominate them.’” (CG)   In the previous verse, it said that when the ten heard what was requested by James and John, the other ten were displeased with them. In response to this tiff, Matthew records, “The ‘also Jesus having summoned them’.”   He called all of them toward Himself. This wasn’t just an inappropriate request that needed to be corrected. Rather, the attitude of the ten was not right as well. They were upset that James and John had tried to get an early start on what one of them might have been entitled to. Thus, pride in position filled them all. Therefore, “He said, ‘You have known that the ‘rulers, the nations’ they subjugate them.’”   A new word is seen here, katakurieuo, to lord against. Hence, it signifies control, subjugation, and the exercising of dominion over others. It is a stern word, the intent of which is seen in Acts 19:16 –   “Then the man in whom the evil spirit was leaped on them, overpowered [katakurieuo] them, and prevailed against them, so that they fled out of that house naked and wounded.”   Of this clause, the majority of versions translate the word ethnos as “Gentiles.” As if there is a distinction between Israel and the surrounding nations. This is incorrect. Israel is one of the nations of the world, and it was ruled by those who subjugated it. This was true from the first king onward.   It was something these disciples would be keenly aware of as they followed Jesus, knowing that Herod had already had John the Immerser beheaded. John pointed the way to Jesus, so they would be on their guard concerning their own situation.   The people of Israel were even warned by the Lord, right from the mouth of Samuel in 1 Samuel 8:10-17, what treatment they could expect from a king. Along with that, Jesus continues, saying, “and the greats, they dominate them.”   Another new word is seen, katexousiazó, to have (wield) full privilege over. It will only be seen again in the parallel passage found in Mark 10:42. This is something the people of Israel were keenly aware of in their own society. The “greats” included the Herodians, Scribes, Pharisees, and Sadducees.   They wielded authority over the people without a care about their value, something testified to in the gospels. Jesus will speak of this later in Matthew –   “The scribes and the Pharisees sit in Moses’ seat. 3 Therefore whatever they tell you to observe, that observe and do, but do not do according to their works; for they say, and do not do. 4 For they bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.” Matthew 23:2-4   Life application: The Pulpit Commentary, in line with other commentaries, says the following concerning this verse –   “Exercise dominion over them; i.e. over the Gentiles. Κατακυριεύουσιν [katakurieuousin], lord it over - significant of an absolute and oppressive domination. Exercise authority upon them; i.e. over the Gentiles (κατεξουσιάξουσιν) [katexousiaxousin]; use authority harshly and severely. The heathen, when they are raised to pre-eminence, employ their power cruelly and in order to gain their own ends and purposes, and aspire to superiority only with such objects in view.”   There is a problem when evaluating the Scripture from an Israeli/Gentile view, something that happens throughout biblical commentaries. Israel was a nation filled with power-hungry, sinful people. At times, the Bible uses the Hebrew term goy (Gentile/nation) to describe them –   “Alas, sinful nation [goy], A people laden with iniquity, A brood of evildoers, Children who are corrupters! They have forsaken the Lord, They have provoked to anger The Holy One of Israel, They have turned away backward.” Isaiah 1:4   The only thing that makes Israel holy is the Lord. Without the Lord’s sanctifying them, they are no better than the other nations. In the church, the only thing that makes us holy is Jesus. When we are sanctified by the blood of Christ, we are set apart as holy. However, we can, like Israel, be filled with sinful thoughts, words, and deeds.   Thus, our position of holiness is something we should strive to live out. But in our attempts at doing so, we need to realize that even under the very best conditions (in regard to our conduct), we will always fall short of the true holiness of God.   Let us be careful not to elevate Israel as a people, or ourselves as the church, to a status that doesn’t actually exist. This is the reason the instructions for the Lord’s Supper are given –   “Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of the bread and drink of the cup. 29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body.” 1 Corinthians 11:27-29   Let us remember our lowly state before God. There is no merit on our part because we are His people. Our relationship with Him is one of God’s infinite grace, having been poured out on us.   Lord God, may our lives be an acceptable offering to You. Our lives are often filled with sinful desires, bad thoughts towards others, enmity, strife, greed, and so on. We may not have all of these, but each of us is driven by some at one point or another. Thank You for Your grace that has accepted us as we are. Help us to live lives worthy of that calling. Amen.

Friday, 12 June 2026   And when the ten heard it, they were greatly displeased with the two brothers. Matthew 20:24   “And having heard, the ten, they outraged about the two brothers.” (CG).   In the previous verse, Jesus informed the sons of Zebedee that they would indeed drink His cup and be baptized with His baptism. However, He informed them that to sit at His right and left was not His to give, but for those prepared by His Father. With those words complete, it next says, “And having heard, the ten.”   This means the other ten apostles who had been called aside in verse 17, and who would have included Matthew, the one writing about what occurred. Of them, it says, “they outraged about the two brothers.”   A new word is seen, aganakteó, to be greatly indignant. It is only seen seven times, all in the synoptic gospels. One can see them missing the point of Jesus’ words and being upset that James and John asked for this honorable seating at their expense.   Apparently, they all had the same aspiration and didn’t like that these two stepped forward, bringing their mother to sweeten the deal. Each of them was thinking about an earthly royal court with earthly rewards and honors. They hungrily desired to obtain special rank and privilege in such a setting.   Whether they still had this ambition at the time of the ascension, they certainly still had the notion of an earthly kingdom on their mind at that time –   “Therefore, when they had come together, they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?’ 7 And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority. 8 But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.’” Acts 1:6-8   It is clear that throughout all of Jesus’ ministry, they continued to misunderstand what God was doing in redemptive history. That continued in Acts as they struggled with the issue of Gentiles, law observance, etc.   Jesus had purposefully withheld much so that they could learn to simply trust His unfolding plan. The directive hand of God would effectively bring about what He purposed as they, along with us, have watched it unfold.   Life application: Nothing has changed in the hearts of many believers as they strive to find power and position within churches. People stand ready to curry the pastor’s favor, willing to cut others apart with their tongues in an attempt to be heightened in the eyes of those in charge.   An example from right at the beginning concerning such personal dysfunction is found in 3 John –   “I wrote to the church, but Diotrephes, who loves to have the preeminence among them, does not receive us. 10 Therefore, if I come, I will call to mind his deeds which he does, prating against us with malicious words. And not content with that, he himself does not receive the brethren, and forbids those who wish to, putting them out of the church.” 3 John 1:9, 10   It’s hard to understand how a person who was nothing but a johnny come lately would not receive a person who had been with Jesus throughout His ministry. But his name is recorded in Scripture, letting us know that such people exist. It is a sure indication that more like him are to be expected in the years to come.   Churches are filled with them. Imagine the backstabbing and corruption in larger denominations like Roman Catholicism. Power struggles that should not exist fill them because the focus is on self, not the furtherance of Christ’s gospel and instruction in His word.   Let us consider these things and do our utmost to be people willing to serve, considering that Jesus set the example from the beginning. It is what Paul implores us to reflect on in Philippians 2:1-11. Take time to read that today.   Lord God, may we carefully consider our situation in the world, knowing that we are just temporary vessels to be used for a short span of time to further the knowledge of You in a world that desperately needs to hear it. May our hearts be humble, and may our feet be ready to share the good news every chance we get. Amen.  

Thursday, 11 June 2026   So He said to them, “You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father.” Matthew 20:23   “And He says to them, ‘The ‘indeed, ‘cup, Mine’,’ you will drink, and the immersion, the ‘I, I am immersed’ you will be immersed. The, also, to sit from ‘rights, Me’, and from ‘lefts, Me’, not it is Mine – these to give, but those it has been prepared under the ‘Father, Mine’.’” (CG).   In the previous verse, Jesus told the sons of Zebedee that they didn’t realize what they were asking. He asked them if they could drink the cup He was to drink from and to be immersed with the immersion that He was to be immersed with. They boldly claimed that they were able. In response to that, it next says, “And He says to them, ‘The ‘indeed, ‘cup, Mine’,’ you will drink.’”   Jesus’ cup refers to His coming passion. His words do not mean that they would suffer vicariously for others, something Jesus alone could do. Rather, as the Head of the church, those who follow Him will enter into His suffering simply by being His follower. The level at which that occurs for these two is not addressed. Jesus merely states it as a fact.   Acts 12:2 reveals that James was killed with the sword by Herod. John’s suffering began at the cross as he watched Jesus die. From that time on, his life was wholly sold out to whatever trials or persecutions came his way. Thus, he was a living martyr, a living witness to the sufferings of Christ throughout his years. Toward the end of them, he wrote to the church –   “I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ.” Revelation 1:9   There is a tradition that he survived being boiled in oil, but there is nothing to substantiate that beyond the tradition itself. Regardless, his life was long and was given over to the call of Christ. Jesus continues, saying, “and the immersion, the ‘I, I am immersed’ you will be immersed.”   As noted in the previous verse, Jesus’ immersion was His death on the cross. He died for the sins of the world. This is not what James and John would do, nor could they. However, they were immersed with Christ’s immersion, something all believers participate in when they come to Christ –   “In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, 12 buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead.” Colossians 2:11, 12   Christ died for sin, while believers die to sin in Christ. Thus, we are immersed into His immersion. This is referring to what occurs when one receives Jesus, not an outward display of water baptism. Water baptism is a command given by Jesus as an identifying sign of the inner change that has taken place. Jesus continues, saying, “The, also, to sit from ‘rights, Me’, and from ‘lefts, Me’, not it is Mine – these to give.”   At first, this seems contradictory to Revelation 3:21 –   “To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.”   Jesus has full authority to grant to those who come to Him their place in His kingdom. This would include the position to His left and right, but there is an order and a propriety in all things, including the process of granting such a position. Therefore, Jesus continues, saying, “but those it has been prepared under the ‘Father, Mine’.”   The words “under the ‘Father, Mine’” mean “under His authority or direction.” Jesus could not grant what He had not yet received. The Father ordained that Jesus was to be born under the law, live without sinning under the law, and die in fulfillment of the law. For Him to say that He would grant these positions before His work was done would be improper.   This is reflected in the opening words of Romans –   “Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God 2 which He promised before through His prophets in the Holy Scriptures, 3 concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, 4 and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead.” Romans 1:1-4   As noted, there is an order to all things. Jesus had to follow what was prescribed by the Father, fulfilling His will before He could make such a determination as to who would sit in such a position. Thus, they are positions that are, as He said, “prepared under the ‘Father, Mine’.”   Life application: The cup of Jesus’ suffering is one that those who follow Him will participate in. The manner in which it takes place will be different for all. Paul speaks of this in 2 Corinthians –   “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4 who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God. 5 For as the sufferings of Christ abound in us, so our consolation also abounds through Christ. 6 Now if we are afflicted, it is for your consolation and salvation, which is effective for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation and salvation. 7 And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so also you will partake of the consolation.” 2 Corinthians 1:3-7   The fact that we have accepted Jesus means that we have partaken of the cup of Jesus’ suffering. Any suffering beyond that will be based on our interactions within the world as followers of Christ. If someone were to move to a country where evangelism is forbidden and started evangelizing, he may be fined, imprisoned, or executed.   The choice to go to that country was voluntary. He could have stayed in his hometown and been a plumber. As a plumber, someone might say, “I will never hire that guy. He has a Jesus bumper sticker.” That suffering was also voluntary. He did not need to put the sticker on his car.   The level and type of suffering we will receive beyond participating in Jesus’ suffering through faith in His completed work may be up to us, or it may be a result of our environment. The Christians in Nigeria will certainly agree to that. They are slaughtered by the thousands because of the name of Jesus.   Therefore, what occurs to any of us in our Christian walk will result from both personal choices as well as individual circumstances that are often beyond our control. No matter what, we should not fear in our walk in this world. We are His, and He will deliver us from this body of death to eternal life with Him.   Lord God, help us to have an eternal perspective in regard to our walk with You. Whatever happens here is temporary and will come to an end. But what lies ahead is eternal. May we not squander this short life we possess when it could be used for Your glory, each step of the way. Amen.

Wednesday, 10 June 2026   But Jesus answered and said, “You do not know what you ask. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?” They said to Him, “We are able.” Matthew 20:22   “Answering, also, Jesus, He said, ‘Not you have known what you ask! Are you able to drink the cup, the ‘I, I am about to drink,’ or the immersion, the ‘I, I am immersed’ to be immersed?’ They say to Him, ‘We are able.’” (CG).   In the previous verse, the mother of Zebedee’s sons asked Jesus to grant that her two sons could sit on His right and left sides in His kingdom. In response, Matthew records, “Answering, also, Jesus, He said, ‘Not you have known what you ask!’”   As noted in the previous verse, a question like this can cause real problems for the one being asked. His mind will have to consider every contingency that may arise in the future, something such a spur-of-the-moment question will not normally allow.   Because of this, a tension arises between granting and not granting the request. In the case of Jesus, no such tension would arise. He would know and understand all future possibilities, including the negatives such a question would entail.   In this case, one of the immediate negatives is that the asker, not the one being asked, really has no idea what they (the verb is plural) are truly asking for. In the case of this question, Ellicott correctly states, “That nearness to Him in His glory could be obtained only by an equal nearness in suffering.”   It isn’t that they counted such a cost. Rather, they have no idea about such a cost. They think Jesus will be hailed by the people as the Messiah and Israel’s King, but there is not an inkling in their mind what He will go through for that to come about.   As this is so, these two men have actually put themselves ahead of Jesus. They are asking for a position in Jesus’ kingdom before He has gone through what is necessary to obtain that kingdom. It is true that their request is conditional on His securing the kingdom, but because of their ignorance of what that involves, it’s like saying, “Whatever happens that causes You to be king, we want to be there on seats with You when it is over.”   This is a natural human way of looking at things, and it is just what Jonathan did with David when he was set to become the king –   “And he said to him, ‘Do not fear, for the hand of Saul my father shall not find you. You shall be king over Israel, and I shall be next to you. Even my father Saul knows that.’” 1 Samuel 23:17   Jonathan assumed that the future was set by his words, but God’s plans and purposes must come to pass according to His will. Jesus, knowing what lies ahead in His ministry, hints that it will not be what these two men think, asking, “Are you able to drink the cup, the ‘I, I am about to drink’?”   The cup signifies one’s lot, good and bad. When one drinks from a cup of sweetness, the sweetness becomes a part of that person, invigorating him. When he drinks hemlock, it becomes a part of him, destroying his life. Jesus had come to deal with sin in humanity. Such a cup would mean God’s wrath on sin would be poured out. Israel sinned, and they received God’s cup of wrath –   “Awake, awake! Stand up, O Jerusalem, You who have drunk at the hand of the Lord The cup of His fury; You have drunk the dregs of the cup of trembling, And drained it out.” Isaiah 51:17   Jesus’ cup would be sufficient to deal with all of the sins of humanity. Thus, it would be a terrifying cup of wrath and judgment. He continues, asking, “or the immersion, the ‘I, I am immersed’ to be immersed?”   Immersion signifies a change in direction and even in nature. John’s immersion was one of repentance, turning from sin and returning to the way of the Lord. Jesus’ immersion is found in the cross. It is the instrument of His immersion, going from life with God in Christ to immersion in death and separation from God for man’s sin.   These together, the cup and the immersion, were what Jesus was destined for. And they were not for His sake but for the world. Despite this, and having no clue what this meant, the brothers chimed in with words of confidence. Matthew records, “They say to Him, ‘We are able.’”   It is a noble and confident affirmation lacking any comprehension of what lay ahead for Jesus.   Life application: Imagine what God in Christ was willing to do to restore us to Himself. He was under no obligation to suffer the indignation, torture, and humility of the cross in order to restore us to Him. And yet, He willingly did it.   What value does God see in us? It is hard to figure but it is there. His infinite goodness meant setting aside His glory and taking on a frail, human form. And His humanity went through all the struggles and trials humans face. And then it went through more when He was judged for our sins.   If you feel you are lacking value, look to the cross of Christ. You have infinite value in God’s eyes when you accept the gospel and follow Jesus in faith.   Lord God, it is beyond our comprehension when we try to consider what the cross of Jesus truly signifies. It is the highest point of our existence when we to look and accept what it means. Everything changes from that moment on. Thank You, O God, for Jesus Christ our Lord. Thank You. Amen.  

Tuesday, 9 June 2026   And He said to her, “What do you wish?” She said to Him, “Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom.” Matthew 20:21   “The ‘Also He said’ to her, ‘What do you desire?’ She says to Him, ‘You said that they might sit, these, the ‘two sons of mine,’ one from ‘rights, You’, and one from ‘lefts, You’, in the ‘kingdom, Yours’.” (CG)   In the previous verse, the mother of Zebedee’s sons came to Jesus with her sons, kneeling before Him and asking a petition from Him. Matthew continues with, “The ‘Also He said’ to her, ‘What do you desire?’”   When put in a position like this, all a person can do is wait for whatever is coming. It is reminiscent of what occurred between the Lord and Abraham –   “Then the men turned away from there and went toward Sodom, but Abraham still stood before the Lord. 23 And Abraham came near and said, ‘Would You also destroy the righteous with the wicked?’” Genesis 18:22, 23   Human beings have emotions and desires, wants and needs, and hopes and aspirations. Laying them before the Lord is one of the most common things we do. Jesus sees that what is being requested is obviously of great importance to them. With his question asked, “She says to Him, ‘You spoke.’”   The words mean she is asking for an authoritative statement to be made, essentially a declaration. Her request is “that they might sit, these, the ‘two sons of mine,’...”   She is asking for a decree to be made concerning her two sons. To sit in this case is not yet defined, but it means to hold a position. Israel “sat” in Egypt, the king “sits” on his throne, etc. A position is being requested. If it is made, it is something that will stand. People do this to other people, and it quite often puts them in a difficult position.   The reason for this is that a lifetime of contingencies may lie ahead that cannot be known at the time. Thus, when such a request is made, it can really put a person on the spot. As for the specific request, it is that “one from ‘rights, You’, and one from ‘lefts, You’.”   The plural, rights and lefts, is a way of expressing the totality of one’s side. This is common in Hebrew as well. But it is not unknown in English. We may say, “I am boxed in by my surroundings.” Such plural use gives a fuller sense than would be carried with a singular.   In this case, she is asking for her sons to sit in the fullness of Jesus right hand and left hand. The right hand is the preeminent position of honor, power, and authority. To be one’s “right-hand man” means he has full authority to exercise the superior’s will, just as Joseph had full authority over Pharaoh’s house.    At that time, Pharaoh said, “...only in regard to the throne will I be greater than you.” The left side is one step down in prominence. If the one on the right cannot fulfill his duty, the one on the left would assume it.  As for this place of authority, she is asking for, it is “in the ‘kingdom, Yours’.”    Jesus had said they were going to Jerusalem. He had made a statement that they did not understand, but it appeared the promised earthly kingdom was at hand, something that the nation fully expected when they hailed Him on Palm Sunday –   “Then those who went before and those who followed cried out, saying: ‘Hosanna! Blessed is He who comes in the name of the Lord! 10 Blessed is the kingdom of our father David That comes in the name of the Lord! Hosanna in the highest!’” Mark 11:9, 10   Because of the nearness of what was anticipated, she has come forward now, seizing the moment in anticipation of her sons being Jesus’ chief men when that day arrived.   Life application: The sons of Zebedee have already been called “Sons of Thunder” by Jesus, as recorded in Mark 3:17. They had been a part of Jesus’ inner circle, having been invited to events that only they and Peter were privy to, such as the transfiguration and the raising of Jairus’ daughter.   It is evident from John’s gospel that Jesus had a special spot in His heart for John, even allowing him to sit next to Him at the Last Supper. Peter was impulsive and was openly rebuked by Jesus in Matthew 16. Thus, these two seemed like a logical choice to be Jesus’ chief men.   Though it may seem presumptuous to us, they probably felt that they had a right to their request already and wanted it solidified with their mother’s appeal.   In the end, they will get two distinct places of honor from Jesus. James will be the first apostle to die, while John will be the last. As such, they were granted special honor by Jesus in one way, even if it was not what they expected as they stood with their mother before Jesus.   Lord God, thank You for hearing our pleas, misguided as they may be. You know when to grant our requests and when they are inappropriate. Our hearts are opened to You, and we often are overzealous in what we desire. Thank You that You know what is best for us and respond according to Your wisdom. Amen.  

Tuesday, 8 June 2026   Then the mother of Zebedee’s sons came to Him with her sons, kneeling down and asking something from Him. Matthew 20:20   “Then she approached Him, the mother – the ‘sons, Zebedee’, with the ‘sons, hers’, worshipping and asking something from Him.” (CG)   In the previous verse, Jesus told the twelve about His coming passion and the resurrection that will occur on the third day. Matthew next records, “Then she approached Him, the mother – the ‘sons, Zebedee’.”   This would be Salome, as can be determined from two separate sets of verses –   “And many women who followed Jesus from Galilee, ministering to Him, were there looking on from afar, 56 among whom were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee’s sons.” Matthew 27:55, 56   “There were also women looking on from afar, among whom were Mary Magdalene, Mary the mother of James the Less and of Joses, and Salome, 41 who also followed Him and ministered to Him when He was in Galilee, and many other women who came up with Him to Jerusalem.” Mark 15:40, 41   Some also place her as the sister of Mary, the mother of Jesus –   “Now there stood by the cross of Jesus His mother, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene.” John 19:10   This is possible, but Mark’s “many other women” means that it must remain speculation. Next, Matthew records that she came “with the ‘sons, hers’.” These are specified elsewhere, such as in Mark’s record of this event, as James and John –   “Then James and John, the sons of Zebedee, came to Him, saying, ‘Teacher, we want You to do for us whatever we ask.’” Mark 10:35   It is apparent that the request of James and John (as cited in Mark 10) is mingled with the actions of their mother. Whether they or she initially instigated the event, they were all aware of it and probably figured that Jesus would incline towards their appeal if it was made through their mother. Whatever the case, she came “worshipping.”   The word proskuneó, which has been seen ten times already, is used. It is a derivative of pro, to or toward, and either kuón, dog, or kyneo, to kiss. Either way, the sense is understood. It is like a dog that comes to the feet of a master or kissing the feet of a superior.   Thus, it implies a sense of worship. In conjunction with her humble prostration, it says, “and asking something from Him.”   Unitedly, they have a petition from Jesus. One can tell by the mother’s inclusion that is something beyond a regular request.   Life application: Of this event, Cambridge, who was obviously there at the time of Jesus, making a video of the event, says –   “St Mark begins ‘And James and John the sons of Zebedee came unto him, saying, &c.’ For once St Matthew is more graphic and true to detail than St Mark.”   I mean, how else could they state this unless they were on the same “See the Messiah” tour? The utterly ridiculous nature of their comment is indicative of some arrogant buffoon who has decided what must be true and what must be a fabrication in God’s word.   Without ever considering that the two accounts could easily be melded together into one scene, they have derided the word of God and claimed that one account is “superior” to the other. To say “more...true to detail” means that the other account is less true to detail.   Rather than such an arrogant and dismissive comment, John Gill handles the variance between the two with logic –   “These two disciples, having observed what Christ had said concerning the twelve disciples sitting on twelve thrones, judging the twelve tribes of Israel, and what he had just related, concerning his rising again the third day, which they might understand of some display of his glory; and concluding from all this, that the setting up of his temporal monarchy was at hand, inform their mother of it, and move to her, to use her interest with Christ, in their favour: and which they did, partly to shun the envy and ill will of the rest of the disciples; and partly, to conceal their own pride and vanity; as also, they might think a request from her, on their behalf, would be more easily granted: accordingly, she agreeing to the motion, they all three came, as Matthew relates, and the mother is the mouth, and speaks for her sons; so that they may be said to make such a request by her, she representing them; or they joined in the petition with her; or as soon as she had made it, they seconded it, and made it their own.”   Be humble with God’s word. Don’t be arrogant or a know-it-all. Someday, you will have to stand before its Author and give an account concerning how you treated it.   Lord God, help us to remember to always handle Your word with respect and care. May we never diminish its sacred contents. You are God. Help us to accept Your word as trustworthy and reliable, seeking to understand the difficult parts with humility. To Your glory, we pray. Amen.  

Sunday, 7 June 2026   and deliver Him to the Gentiles to mock and to scourge and to crucify. And the third day He will rise again.”  Matthew 20:19   “and they will surrender Him to the Gentiles unto the ‘mock, and flog, and crucify’, and the third day, He will rise up.” (CG)   In the previous verse, Jesus reminded His twelve that in going up to Jerusalem, He would be betrayed to the chief priests and scribes who would condemn Him to death. He finishes this thought, saying, “and they will surrender Him to the Gentiles.”   Despite the chief priests and scribes condemning Jesus to death, they did not have the authority to crucify Him. As such, the gospels bear out that they went to the Gentiles to have the sentence against Jesus executed. Once in Gentile hands, however, there was more that would be expected. He was delivered “unto the ‘mock, and flog, and crucify’.”   For the first time, Jesus specifically notes the means by which He would be killed. It is a new word, stauroó, to impale. But that must be understood not as being pierced through the entire body, but through parts of the body, being affixed to something, such as a cross, pole, wall, etc.   In the case of Jesus’ coming crucifixion, there is a debate whether the cross He bore was only the lintel, which was then affixed to a standing tree or pole, or if He bore the entire cross.   One theory, clearly refuted by verses in the gospels, is that Jesus was affixed to a single stake. In such a case, His hands would be pierced above His head with His body hanging below them. However, Matthew 27:37 says that the accusation against Him was put above His head. Therefore, that is not how He was crucified. As for His death, which is certain when one is crucified by the Romans, Jesus says, “and the third day, He will rise up.”   This is stated in all three synoptic gospels. Jesus would rise on, not after, the third day. It is confirmed in Acts and the epistles as well. It is an important point that many miss, instead assuming that it was three days and then Jesus arose at the start of the fourth day.   Life application: Of Jesus’ words, it says in Luke –   “But they understood none of these things; this saying was hidden from them, and they did not know the things which were spoken.” Luke 18:33   Mark adds in another thought, saying, “But they did not understand this saying, and were afraid to ask Him” (Mark 9:32).   Jesus spoke the word concerning His passion directly to the men. He told them exactly what would happen. And yet they didn’t understand, and they were afraid to ask. If you have read the Bible a few times, you begin to realize there are things you just don’t understand.   This usually isn’t the case the first few reads through because most people cannot process all that is being thrown at them. Like hearing a song on the radio or learning a new language, it takes a bit of repetition to begin to understand the lyrics of the song or the variation of the words in a language.   The same is true with reading the Bible. After a few times through, distinctions in various accounts begin to show up. If this is the word of God, it is telling us something that is true, just like Jesus’ words to the apostles. And yet, we struggle with what is said.   Instead of feeling foolish and not asking, and instead of not wanting to bother God, as if He is too busy with other things, He is pleased with our wanting to know what His word is saying. And so, it should be natural to us to call out, “Lord, I don’t understand what is going on here. Show me what you are telling us in Your word.”   If you do this, you will often find that very soon after, you will read a commentary, hear someone talking about, or get led to another part of the Bible that exactingly explains what you were wanting to know. God is there, waiting for you to talk to Him. That is called “prayer.”   Prayer doesn’t need to be on your knees with your eyes closed and your hands clasped. It is communication between you and God in whatever manner establishes the link. From there, a sense of fellowship is established, and He gladly responds to your petition. That is, of course, if you are in Christ. If you are not, no reply should be expected.   But if you are in Christ, you are God’s child through adoption. Your heavenly Father is waiting for you to talk to Him. So open thy mouth, and speak. He will not be bothered at all.   Lord God, Your word is big and difficult for us to grasp when we first start into it. It continues to be that way as we dig deeper. But You gave it to us. And so, coming to You is the appropriate way to have it revealed to us. Help us to remember this and to seek Your face when we come to things we do not understand. Open our eyes, O God, to see wonderful things in Your word. Amen.  

Saturday, 6 June 2026   “Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death, Matthew 20:18   “You behold! We ascend to Jerusalem, and the ‘Son, the Man’, He will be surrendered to the chief priests and scribes, and they will sentence Him – death.” (CG)   In the previous verse, it said Jesus was going up to Jerusalem. Taking His twelve disciples aside, He readied to speak to them, saying, “You behold! We ascend to Jerusalem.”   It is a fact they were aware of. Thus, the meaning is, “Something should be expected when we ascend to Jerusalem.” With that in mind, He continues, saying, “and the ‘Son, the Man’, He will be surrendered.”   This is the third time Jesus has spoken of this event. It is why He specifically said, “We ascend to Jerusalem.” What He referred to in the past will now be realized –   “From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day.” Matthew 16:21   “Now while they were staying in Galilee, Jesus said to them, ‘The Son of Man is about to be betrayed into the hands of men, 23 and they will kill Him, and the third day He will be raised up.’ And they were exceedingly sorrowful.” Matthew 17:22, 23   The first time He spoke of this was just after Peter’s words, acknowledging that Jesus is the Messiah. The second time was shortly after the transfiguration. When they had come down the mountain, and the afflicted boy was healed, He told them of what was ahead. Now, in accord with His previous words, He confirms to them that the time has come. He will be surrendered “to the chief priests and scribes.”   These are the religious leaders of Israel. They would be the ones to make various decisions according to the Law of Moses concerning what should be done with transgressors of the law. Despite standing Jesus before their council and finding He had done nothing in violation of the law, Jesus notes, “and they will sentence Him – death.”   How could their Messiah and the Son of God, as confirmed before those two previous warnings, be sentenced to death? The disciples, despite hearing Jesus’ words, will be seen not to have understood Him at all.   Life application: How often do we hear someone say something and we don’t process it in the manner they intended? Later, when whatever they said comes to pass, we may say, “I thought you were joking” or “I just didn’t get what you were saying.”   This is common because we tend to hear what we want to hear. Unfortunately, we do this with God’s word as well. There are pastors, preachers, and teachers of the Bible who purposefully ignore the word, speak against it, or say it has an error.   When we hear this, we might say, “Those are really bad people. Look how they treat the word!” And yet, in our own doctrine or beliefs concerning the Bible, we may do exactly the same thing. Do we accept that the Earth is billions of years old? Then we are treating the Bible in the same manner.   Do we have a female Bible teacher or pastor? If so, we have rejected what God’s word says concerning such things. When we hear the story of Samson, do we say, “That is just an exaggeration” concerning something reported about him? What right do we have to make such a claim?   It is one thing to misunderstand what we are being told, but to block out the clearly spoken (and then recorded) word of God, we make ourselves the arbiter of what God’s word says. Of course, there must be a context to every passage in Scripture. If we are rightly handling the context, then the fault will lie with those who are not doing so. But when something is explicit and in context, we must accept what God has said.   It is important to have this attitude. Just because we don’t understand a particular issue, we should still work within the framework of what God has said, accepting it by faith as reliable.   Lord God, help us to have the right attitude concerning Your word, never second-guessing what is plainly stated for us. It may be that a translation is faulty or an analysis is wrong, so give us the wisdom to check those things out. But what is said that is plain and clear, may we accept it and apply it to our walk before You. Amen.  

Friday, 5 June 2026   Now Jesus, going up to Jerusalem, took the twelve disciples aside on the road and said to them, Matthew 20:17   “And ascending, the ‘Jesus to Jerusalem’, He took twelve disciples apart alone, and in the road, He said to them,” (CG)   In the previous verse, the final thought concerning the parable of the workers in the vineyard was given. With that complete, a new direction takes place, beginning with, “And ascending, the ‘Jesus to Jerusalem’.”   Regardless of the elevation where one is, the Bible always describes the journey to Jerusalem as an ascent. In fact, there are many locations with a higher elevation in the land itself. The highest among them is Mount Hermon in the Golan Heights, which sits at 7,336 feet above sea level.   After that, many peaks are higher than Jerusalem, a few of them are Mount Ha’Ari, Mount Ramon, Mount ‘Arif, Mount ‘Ofa’im, Mount Hilla, Mount Zafrir, and Mount Hillel. These and other points exceed the elevation of the Temple Mount in Jerusalem, which sits at 2,430 feet. Despite this, the trek there is considered an ascent.   Of this trek, Charles Ellicott says, “The narrative is not continuous, and in the interval between Matthew 20:16-17 we may probably place our Lord’s ‘abode beyond Jordan’ (John 10:40), the raising of Lazarus, and the short sojourn in the city called Ephraim (John 11:54). This would seem to have been followed by a return to Persea, and then the journey to Jerusalem begins.”   If this is correct, it can be found in what is known as a harmonization of the gospels, which several reliable sources have taken the time to put together, showing the exact chronology of events throughout the four gospels. Of this ascent, the narrative continues, saying, “He took twelve disciples apart alone.”   At this time, there were probably many people with them on the trek, but Jesus wanted to specifically provide information to the twelve that the others were not yet to be privy to. Therefore, Matthew continues, “and in the road, He said to them.”   The verse excitedly ends as if a breath is needed before continuing to the precious words of Jesus to His twelve selected apostles.   Life application: It is important to confirm information in commentaries, not taking them at face value until verified and considered in relation to what the Bible says. In John Gill’s Exposition of the Entire Bible, he records the following concerning this verse –   “Which was situated (f) in the highest part of the land of Israel: the land of Israel, is said to be higher than any other land whatever; and the temple at Jerusalem, higher than any part of the land of Israel; wherefore Christ's going to Jerusalem, is expressed by going up to it.”   His footnote says his information was derived from “T. Bab. Sanhedrim, fol. 87. 1.” When John Gill recorded this, in the 1700s, he was using what information was available to him. Unfortunately, the Babylonian Talmud presented him with erroneous information, which has since been passed on to the minds of those who have read it.   At many times, the ascent to Jerusalem is not a physical ascent at all. However, it is always a theological ascent as one moves closer to the point where man meets with the God of Israel. That is why it can be said that a person on Mount Hermon, high above Jerusalem in elevation, will ascend as he makes the trek to Jerusalem.   Remember this as you read the Bible. John Gill certainly didn’t intentionally provide wrong information, but for some reason, the compilers of the Babylonian Talmud did. They probably knew what was said was incorrect, but they recorded it anyway.   Understanding that this biblical elevation of Jerusalem is stated as it is, it then becomes more pertinent when considering Paul’s words in Galatians –   “For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar— 25 for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children— 26 but the Jerusalem above is free, which is the mother of us all.” Galatians 4:24-26   At one point, the city of Jerusalem was considered the pinnacle of elevation because it was where God was dealing with men, interacting with them through temple rites and rituals. That ended with the completed work of Christ. The veil was torn, and access to God through Jesus Christ was made available.   The temple in Jerusalem, which ministers the law of Moses, is not, nor will it ever again be, the pinnacle of God’s interactions with man. It is a place of bondage leading to death. It is a place of enmity with God. Wherever Jesus Christ is, that is the place where the spiritual ascent is now realized. That is because He fulfilled the law, set it aside, and introduced the New Covenant in His blood.   To miss this point has led to incredibly bad theology in relation to end times events (eschatology) within the church. People openly applaud the coming construction of the temple in Jerusalem, which will reintroduce sacrifices based on the Law of Moses. It is the very thing Christ came to abolish, and yet Christians actively support this diabolical event. This should not be.   Let us fix our eyes on Jesus alone, mourning over Israel’s failure to see the One they have missed for so long. Pray for them. Many will die before their time of realization comes about. Pray to God that eyes will be opened before that tragic day which lies ahead comes upon them.   Lord God, we lift up the lost in the world, knowing that a day of judgment lies ahead for all unless the word gets to them before it arrives. May You work mightily through missionaries, social media, and the simple but effective words of believers around the world to just open their mouths and speak about Your goodness as seen in Jesus Christ our Lord. Amen.  

Thursday, 4 June 2026   So the last will be first, and the first last. For many are called, but few chosen.” Matthew 20:16   “Thus, they will be the last, first, and the first, last. Many, then, they are called; few, also, selected.” (CG)   In the previous verse, Jesus finished His parable concerning the workers in the vineyard. His words now sum up the overall thought. They are words that go back to Matthew 19:30, and which closed out that chapter. He says, “Thus, they will be the last, first, and the first, last.”   In Matthew 19:30, it said, “Many, also, they will be: first, last, and last, first.” We can see that Jesus specifically built this parable around that thought to explain what prompted that statement in the first place. That was based on Peter’s words. There, it said, “Then answering, Peter, he said to Him, ‘You behold! We, we left all, and we followed You! What hence it will be to us?’”   Only by following the progression of the narrative can the explanation for the parable be properly understood. Various views have been proposed as to Jesus’ intent. Some find the laborers to indicate the beginning of the gospel, meaning the selection of Jesus’ disciples at the outset of His ministry. That is then followed by those who labor throughout the church age. Those coming at the end of the age would be those who were hired at the eleventh hour.   Others also see it as the church age, but the pay is rewards for the followers, suggesting a connection to 1 Corinthians 3 and 2 Corinthians 5, meaning the judgment seat of Christ. These and other views don’t look back to what precipitated Peter’s question to Jesus.   Jesus counseled the rich young ruler who was trying to earn his way to perpetual life. He left sad because he realized he could not do so through law observance. That is when Jesus brought in the difficulty of entering the kingdom with the example of the camel going through the eye of a needle. The apostles were floored, asking who could be saved.   Jesus told them that with man, it is impossible, but with God, all things are possible. This is what brought about Peter’s question to Jesus. As such, the vineyard is what is spoken of throughout the Old Testament and into the New. It is highlighted in Isaiah and summed up in Jesus’ words of Matthew 21:40, 41 –   “Therefore, when the owner of the vineyard comes, what will he do to those vinedressers? 41 They said to Him, ‘He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons.’”   The vineyard is the economy where God is dealing with man in order to bring about a result. Israel was chosen to bring about that result, but they failed to understand that, despite the law, it was not law observance that would bring them restoration with God. This is what Jesus demonstrated in His words with the young ruler.   The laborers who were hired early were those in this vineyard who labored for God, be it Moses, Isaiah, Amos, etc. John the Baptist was the last of these. They were promised a certain wage and went into the field. At the time of Jesus, laborers were called to go into the field, starting with the disciples. As noted in the Matthew 20:8 commentary –   “Those who came last are to be paid first. It seems contradictory to the way one would normally think, but it is a demonstration to all concerning grace. Grace is getting what one does not deserve. The housemaster wants all of the laborers to see that he will treat the last with care and respect, despite their being late into the field.”   The pay is not the issue. It is the grace of what is received that is being conveyed. Those who worked in the field during the heat of the day were those who labored under the law. Their wages were set based on their state under the law. At the end of the day, the laborers who came last were given grace in what they received.   Israel could say, “We labored for all that time under the law, and yet, you are giving those who came later what we had to work for.” That thought is well expressed in Jesus’ words about John –   “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.” Matthew 11:11   Jesus, using a harvest of grain instead of labor in the vineyard, essentially explains the parable in John 4 –   “Do you not say, ‘There are still four months and then comes the harvest’? Behold, I say to you, lift up your eyes and look at the fields, for they are already white for harvest! 36 And he who reaps receives wages, and gathers fruit for eternal life, that both he who sows and he who reaps may rejoice together. 37 For in this the saying is true: ‘One sows and another reaps.’ 38 I sent you to reap that for which you have not labored; others have labored, and you have entered into their labors.” John 4:35-38   Understanding this, Jesus completes this thought saying, “Many, then, they are called; few, also, selected.”   The meaning is that there were people called to work in the field for eons, laboring until the time of the kingdom, Moses, for example. However, they were not selected for that dispensation. They were of the dispensation of law. John, despite being the greatest of all under the law, was not selected for the dispensation of grace. He was called to service but died before it was ushered in.   One cannot merit grace. Israel entered into the labor, the time of grace came, and eventually the vineyard was taken from them and given to others to tend to. God is doing something in the world (expressed by the vineyard), many are called to tend to it, but only when Jesus came, fulfilled the law, and allowed grace to be imparted can people be selected to truly receive what God has promised. That is seen in the final word of the verse, a new word, eklektós, selected.   HELPS Word Studies says, “Typically, eklektós (‘select, chosen’) describes people who choose to follow the Lord, i.e. become God’s choice by freely receiving faith (pístis) from Him. Accordingly, these two terms are directly connected (see Tit 1:1; Lk 18:7,8).”   Entering the kingdom only comes through faith, and it only comes apart from the law, even if those under the law have faith. For those of Israel who are selected for the kingdom Jesus is describing in the parable, it is (just like Gentiles) only for those who have faith since Christ’s fulfillment of the law, coming to Him by faith.   Life application: Laboring for something that is already earned is a waste of time. If you are caught up in adherence to the Law of Moses and expect to receive God’s favor, you will be sorely disappointed when you find yourself excluded from what God has offered those who are willing to come to Him by faith alone.   Lord God, we are lost sinners. You have done all that is necessary to reconcile us to Yourself. Why would we think we could do better than that? May we never presume to do so, but to trust wholly in the shed blood of Jesus Christ for our reconciliation with You. Amen.

Wednesday, 3 June 2026   Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?’ Matthew 20:15   “Or not it permits me, what I will to do in ‘these, mine’? Or the ‘eye, you’ evil, it is, because I – good, I am?” (CG)   In the previous verse, the housemaster told the grumbler to take what was his and go on his way, noting that he wanted to give the last man the same as those who came first. Before the man could exit, he had a bit more to say, beginning with, “Or not it permits me, what I will to do in ‘these, mine’?”   He is the housemaster and the one who decides what goes on in the labor related to his house, including the vineyard where the laborers were hired to work. The possessions were his. The only thing that no longer belonged to him was the wages he promised to pay, a denarius for each laborer who began work in the early hours.   As they were guaranteed that sum, they were owed that amount. According to the law, he was to settle accounts by the end of the day, which he did. Everything that was due to those he hired had been paid. That means as the next came forward to receive his wages, it was up to the housemaster to pay him what was right, even though no specified amount was stated.   As they came forward, he could have given three-quarters of a denarius, half of a denarius, a quarter of a denarius, or even one-eighth of a denarius for those who came at the last hour.   However, if he wanted to give them anything above that, because it was his own money, he was fully within his rights to do so. Understanding this, and having fully detailed the situation, he asks, “Or the ‘eye, you’ evil, it is, because I – good, I am?”   The evil eye is something that goes back to Deuteronomy 15:9. It is seen again in Proverbs 28:22. In these instances, there is the sense of greed being conveyed –   “Beware lest there be a wicked thought in your heart, saying, ‘The seventh year, the year of release, is at hand,’ and your eye be evil against your poor brother and you give him nothing, and he cry out to the Lord against you, and it become sin among you.” Deuteronomy 15:9   “A man with an evil eye hastens after riches, And does not consider that poverty will come upon him.” Proverbs 28:22   Such references show that the eye is like an open channel leading right to the heart filled with greed. The eye sees, the mind considers, and the heart impels the person to covet, betray, etc. This is even the case with someone who has gotten just what he agreed to, but who sees someone else supposedly getting more than he “deserves” from someone who has good and honorable intentions.   Both men are at the end of their day. Both have needs to be met. How can a man live on an eighth of a denarius? Therefore, the housemaster had mercy on his situation and tended to his needs out of a willing heart.   Life application: There is a difference between these men who were paid, even those who were paid more than those who started work earlier, and most of those who are on welfare in the world today. What is that difference?   These men were out waiting for work to come to them. The problem with welfare is that it rewards people for doing nothing. As people will normally follow the easiest path, they will sit at home and do nothing for as long as the stream of money keeps coming in.   Unless there is an incentive for them to get up and get out, they will not do so. Instead, they will become as dependent on their monthly checks as drug addicts are on their daily dose. In fact, the dependence on welfare leads to dependence on alcohol, drugs, etc.   Governments have built systems to enslave their own citizens in this manner for one simple reason: power. As long as they keep the money flowing to indolent people, they are assured of their votes. And with their votes come favorable outcomes in elections.   With those election wins, there is power to continue and expand the cycle. Thus, from one seemingly good and “helpful” program, a country moves from producers to lazy do-nothings. And the structure of the government leans more and more towards socialism and eventually communism.   All the while, the people who are supposedly being helped are caught in slave chains of dependence. Lives are wasted, human potential is taken away, and families are destroyed. This is the power of the liberal agenda. It is a power of corruption and wickedness toward human beings.   Lord God, help us to carefully consider who we will support when we cast our votes for our leaders. May we never withhold voting if it is our right to do so. In not voting, we default to the lowest common denominator in our society. May we be responsible citizens of the nations in which we live. Amen.  

Tuesday, 2 June 2026   Take what is yours and go your way. I wish to give to this last man the same as to you. Matthew 20:14   “You bear the ‘yours’, and you go! I will, also, this: the last to give as also you.” (CG)   In the previous verse, the housemaster told the grumbler that he was a scammer, asking if he didn’t agree to a denarius. Without waiting for a response, he next says, “You bear the ‘yours’, and you go!”   In other words, “You got what we agreed on. That is yours. Take it and hit the road.” Having said that, he continues with, “I will, also, this: the last to give as also you.”   If such is his will, it has not harmed anyone else. Rather, it was an act of his own charitable goodness to hand out money as he saw fit. There was no wrongdoing, no intent of malice toward another, and the only wrong involved is that of perception by a person who had received what he agreed to work for.   Life application: In the United States, it is common to tip people who work in service industries, especially waitresses. They normally receive less pay for the work they do with others based on the anticipation that when they do a good job, they will be rewarded for it by those they serve.   It is true that some cultures or individuals don’t tip, but that disregard for the care of others is their own issue. The poor servers just have to bite their lip and live with it. Besides such people, tipping is how some people are able to pay their bills. However, at some point in the past, some restaurants came to the ridiculous conclusion that it was unfair for one server to make more than the others.   Think about it. You have hired Lazy Linda. She does the minimal amount of work, is late serving people their food, and shows up ten minutes late every day. You also have Moaning Myrtle. She never smiles, complains to the customers about the amount of food they order, and has plenty of words about her unhappy family life to share with complete strangers.   You also have Piggy Peggy. Her clothes are dirty, she doesn’t smell very good, and if she laughs, it is more a grunt than anything joyful. She delivers the food randomly, and when you get it, it seems something may have been picked off the plate on the trip between the kitchen and your table.   And then, there is Amazing Amy. She shows up early, always has a well-pressed, clean uniform, smiles at everybody, never has a bad word to say about anyone or anything, and never stops helping others. Her customers become regulars, they know her birthday, and always wish her a merry Christmas with a nice little gift.   Why on earth should Amazing Amy have to split the $1000.00 a day she makes in tips with Lazy, Piggy, and Moaning, who collectively make about 85 cents in tips on a good day? This rewards indolence, negative attitudes, and sloppy work. It also penalizes hard work and outstanding effort.   The first laborers hired by the housemaster got exactly what they agreed to. Maybe they worked hard, or maybe they slouched on the job, but the housemaster was faithful to meet his obligation to them. The last people were given a great measure of grace, receiving what today would be considered a nice tip for their minimal labors. But nobody was wronged in the process.   Be content with your pay. If you are unhappy with it, or with how your boss treats others for whatever reason, as long as he is not violating any law, remember that there are other options available on the other side of the door.   As Christians, we should always strive to do our best at whatever we do. Jesus’ name rests on us. So honor the Lord first. In doing so, everything else will find its proper place.   Lord God, may we rejoice when others are successful. If we want what they have, may we be willing to expend ourselves to obtain those things. May we not be envious of what we do not possess. And, Lord, keep us from taking from others what they have rightfully earned. Amen.  

Monday, 1 June 2026   But he answered one of them and said, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? Matthew 20:13   “The ‘also answering one of them’, he said, ‘Scammer! Not I wrong you! Not for a denarius, you harmonized me?’” (CG)   In the previous verse, the workers who were hired earlier in the day grumbled that the housemaster made those who worked only one hour equal with those who bore the burden of the day. In hearing this, it next says, “The ‘also answering one of them’.”   This is the housemaster. He probably directs his words to the one who was the chief grumbler who stirred the others up. As for his words, “he said, ‘Scammer!’”   This is a new and rare word, found only three times, all in Matthew. It may be that because Matthew was a tax collector, there were particular words he and other tax collectors used to identify people of a certain sort. The word is hetairos, a comrade, fellow, or friend.   However, HELPS Word Studies provides insights into it, saying it is someone “posing to be a comrade but in reality only has his own interests in mind.” They also say it “suggests someone viewed (associated) as a friend, but is actually an imposter acting for self-gain.” As such, the words scammer or shammer make a suitable translation of the thought.   The housemaster continues, explaining why he is such a person, saying, “Not I wrong you! Not for a denarius, you harmonized me?”   The agreement which they came to was a denarius for the day’s labor. The offer was made, the man accepted it, and a state of harmony was realized when he went off to the vineyard. Had the housemaster paid him first and sent him out the door, there would have been no complaints or grumbling because he would have been none the wiser.   However, jealousy crept into him when he saw that others benefited in a manner differently from him.   Life application: The previous administration under Joe Biden frittered away billions of dollars of taxpayer money by wiping out loans that were made to college students. The program was set up to help people get through college with the understanding that the loans were to be repaid at a set rate of interest.   It doesn’t matter if the rates later seemed unfair to those who took out the loans. It also doesn’t matter if they never got the job they trained for because they chose a field that nobody has a need for, like “Blue-haired social justice manager for underprivileged surfers.”   What matters is that they signed a legal document, took the money, got the education, and were required to pay it back. However, with his inability to effectively run the nation and needing to bolster his list of potential voters, Biden arbitrarily canceled these loans.   What kind of example does it set when certain people are granted such favor while others have to pay back their loans? Biden did this with the banking industry as well, bailing out those banks that were unprofitable, but which supported left-wing agendas. When a conservative bank failed, no assistance was given.   Such behavior permeated the policies of Biden’s presidency, turning what was right and proper upside down. Understanding this, be sure to always evaluate your voting choices on who most closely will uphold biblical values. In doing so, you may not get the best guy in the world running things, but you will avoid real trouble that inevitably arises from hiring someone who is opposed to the moral principles set forth in Scripture.   Lord God, may we not grumble or complain when we are treated unfairly by those we interact with. We can’t see all the circumstances of the future that may change, and so we should not later try to upend our agreements. Help us to stick to what we have agreed to and strive to always set a proper example for others. Amen.

Sunday, 31 May 2026   saying, ‘These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.’ Matthew 20:12   “Saying that ‘These, the last, one hour they made, and equal, them, to us, you made those who were bearing the burden of the day and the blaze.’” (CG)   In the previous verse, it was noted that those who went to the vineyard to work early grumbled after they had received the same pay as those who came later. That continues with the words, “Saying that ‘These, the last, one hour they made.’”   This is what it said in verses 6 & 7. The housemaster found these men idle in the market around the eleventh hour. They were hired and went into the field. Despite that minimal workday of just one hour. As for the others, they continue, saying, “and equal, them, to us, you made.”   A new word is seen, isos, similar. It conveys the idea of as much as, equal, like, etc. It is believed to be from eidó, seeing that becomes knowing. As such, one can know when things are equal. It is the root of our modern words, such as isometric, isosceles, etc. Each refers to equivalencies.   These men perceive that there is equality of pay, even though there was not equality of work involved. As such, they find an unfair disparity exists between those who were hired later and “those who were bearing the burden of the day and the blaze.”   Here is another new word, the noun kausón, blaze. It is derived from the verb kausoo, blazing, as in fervent heat. This is what it is like in Israel. With the clear skies, the sun blazes right down on the land. Working outside, even in a moderate task, is hot and can be enervating. By the end of a twelve-hour day, even the toughest person will normally be wiped out.   These men had been in the vineyard. Whatever their task was, it would have been filled with heated labor. By mid-morning, it would be very hot. That would continue right until late afternoon. If there is any relief, it will begin just about the time the last workers were coming to assist, when the western ocean breeze begins to sweep across the land, cooling it down.   This all depends on where in the land a person is situated, but the evening is when that process would begin if in the right location. Other than that, and depending on the time of year, the heat can be extreme.   Life application: Having the same pay for the same job, regardless of output, is not unheard of. If someone hires people to get a job done without regard to the time or personal success in the matter, he will give his instructions at the outset. For example, “We have a lost child. The search will be difficult, and the terrain is unforgiving. If you get hurt, there will be no one coming to help you. Our concern is finding that child.   Anyone who is willing to go out there will be given $5000.00. However, you are committed until the child is found. If you take the money, you are in this until the end.”   After the first people are hired, more show up throughout the day. Each person who goes out gets the same pay. In fact, the last person who agreed did so learned that when he walked out the door, the child was found. They called it in only moments after the agreement was made. Is it unfair that the last person didn’t even have to start the search? Not at all. The condition was based on outcome alone.   If a man has a vineyard and his intent is to have the harvest completed before the Sabbath, he will motivate people to get out and work based on the completion of the harvest, not necessarily on what any individual does.   God has a plan. It is being worked out in dispensations. Each dispensation has its own structure and targeted purpose, but all dispensations are working toward a final, greater result. As such, it cannot be unfair if someone is born under the law and someone is born in the age of grace.   Further, in any dispensation, there are things that must occur. For example, there needs to be people to initiate the process of the dispensation of grace. Martyrs are expected throughout the dispensation. Also, there must be one last person who is saved before the rapture occurs.   We cannot find fault in where we were placed, either in time or location. The needs of the plan and the final outcome of what God has laid out are what matter. When we are having a bad patch, maybe the nation we are in is at war, and many people are suffering from the effects of it, we cannot blame God for our woes.   Life, in whatever situation a person finds himself, is a product of the overall plan that God has set forth. It is not about us as it occurs. Let us consider things from God’s perspective. He has promised us a good end. His word says nothing about a guaranteed good time before we get to that end. In fact, it assures us that troubles can be expected –   “For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake.” Philippians 1:29   “Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; 13 but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy.” 1 Peter 4:12, 13   Lord God Almighty, we are assured of eternal glory because of our faith in Christ Jesus. Until that day, help us to endure whatever trials we may face. We are Yours, and we know that You will always do right for those who belong to You. Even in our times of suffering and affliction, we know You are with us. Thank You for this reassurance. Amen.