BIBLE IN TEN

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.  

Saturday, 30 May 2026   And when they had received it, they complained against the landowner, Matthew 20:11   “Having taken, also, they grumbled against the housemaster.” (CG)   In the previous verse, those who worked from the first came to receive their wages, naturally assuming they would receive more than those who only worked a short time. However, they only received a denarius. It next says, “Having taken, also.”   They didn't refuse the wage, even if it is not what they were expecting. They would have remembered the original offer and their acceptance of it. As such, there was nothing they could do about that matter. But there is something they could do. It says, “they grumbled.”   It is a new word, gogguzó, to grumble or murmur. It is “an onomatopoetic term imitating the sound of cooing doves” (HELPS Word Studies). Just as doves drone on and on in whatever they are doing, this word reflects a simmering discontent that is expressed just loud enough for others to hear, but not as a direct challenge to the one they are discontent with.   Despite that, it is normally known who the discontent is directed towards. In this case, it was “against the housemaster.”   One can imagine what they were saying, “This is poppycock! We were out there all day practically slaving for this guy, and he has paid those guys over there the same as he paid us. What kind of an operation is he running here?”   Life application: In the New Testament, outside of the gospels, the word gogguzó is only seen two times, both are in 1 Corinthians 10 –   “Now these things became our examples, to the intent that we should not lust after evil things as they also lusted. 7 And do not become idolaters as were some of them. As it is written, ‘The people sat down to eat and drink, and rose up to play.' 8 Nor let us commit sexual immorality, as some of them did, and in one day twenty-three thousand fell; 9 nor let us tempt Christ, as some of them also tempted, and were destroyed by serpents; 10 nor complain [gogguzó], as some of them also complained [gogguzó], and were destroyed by the destroyer. 11 Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come.” 1 Corinthians 10:6-11   The Greek translation of the Old Testament uses this word in Numbers 14 to describe this attitude of the people. The Lord had been faithful to deliver the people from Egypt, a delivery that they had cried out to the Lord for.   Once in the wilderness, He repeatedly showed His faithfulness as He tended to them in their times of need. And yet, they would turn around and grumble against the Lord like a flock of doves, discontent with their situation.   Egypt is given as a type of life under sin. Man is under the authority of the devil. Along with good, his existence is fraught with disease, pain, loss, and eventually death. We cry out to God, “Is this all there is, can't You give me a better hope than this ultimately pointless existence?” In hearing that, God sends Jesus into our lives.   Maybe we were in a church. Maybe someone handed us a tract. In some manner, we heard of Jesus, and we received what He did, being brought out from under the authority of the devil and given the assurance of eternal life, apart from this fallen world. And yet, like Israel in the wilderness, we need to continue this life until we reach the Promised Land.   Soon, we forget what God did. And so He sends us a tender mercy to help us along our walk. Again, we forget. Someone we love dies, and we strike a bitter heart against God. We lose our job, and we grumble that we have it so bad, saying that God must not care about us at all. We forget that we are on the road to the Promised Land and He has assured us we will arrive.   What happened to that original joy? What is it that says, “It's not fair! I deserve better!” We have been given the highest assurance of all that you will make it to heaven. And yet, we grumble. Imagine how disappointing we must be to God when we put forth such a despicable attitude.   May we remember the day of our salvation always, never allowing the trials of this life to interfere with our walk at this time. Whatever you are facing, God is right there with you. Hard times will come, loss can be expected, but God is there with you. His promises will never fail, and the outcome is assured. Remember this. God is right there with you.   O God, it is very easy to lose our focus on what lies ahead. We forget where we were and what You did to change our eternal destiny. Instead, we get caught up in the trials that surround us and forget that You are there. Forgive us of our faithlessness. Help us to always remember that You are there with us on the path to glory. Amen.

Friday, 29 May 2026   But when the first came, they supposed that they would receive more; and they likewise received each a denarius. Matthew 20:10   “Having come, also, the first, they deemed that more, they will take, and they took, also themselves, each – denarius.” (CG)   The previous verse noted that those who were hired at the eleventh hour received a denarius. It next says, “Having come, also, the first, they deemed that more, they will take.”   Under normal circumstances, one would assume that pay is based on time and/or the amount of labor that is produced. As such, and forgetting the original agreement, they assumed this would be their case.   Those who were out working for just an hour got nice wages for such a little amount of work. As such, how great would their pay be! But it next says, “and they took, also themselves, each – denarius.”   This was what was originally agreed on, but it doesn't match what one might expect when placed beside the labor of those who came later.   Life application: Grace is getting what you do not deserve. The workers who came later were given what they did not deserve when compared to the labor of the others.   This, however, cannot be equated to salvation. There is no merit at all in a person's salvation. If labor were to be figured into salvation, it would diminish the significance of the cross. All people must come to God in the same way, with empty hands, receiving by faith what Christ Jesus has done.   It is a great problem in the church when merit is introduced into one's Christian theology concerning salvation. And yet, it is one of the primary canons of the Roman Catholic teachings concerning justification. It is a principle teaching found in any law-observant church. It is implied in any church that requires tithing to be considered in right standing with the congregation.   These things put emphasis on some personal merit or another to indicate whether a person has satisfied God in regard to salvation. It is even the doctrine of many standard protestant churches that claim good deeds “stem necessarily” from salvation.   Such a thought makes it appear that salvation was by grace through faith and that deeds follow. However, if deeds must follow to prove salvation, then salvation in some respect is dependent on those deeds, even if they come after the fact. Why do deeds have to come after salvation? What deeds prove a person has been saved? Who determines such a standard?   These things are not found in the Bible unless they are forced into the text. Be careful to think this issue through. One sad result of such teachings is an inevitable judgmental feeling that will arise toward the lost.   If one has somehow merited salvation, then those who are not saved must also come to God through the same path as they did. When they fail to comply with such a demand, they are considered unworthy of being saved.   For those who have met the requirement, salvation then becomes a club where only those who have followed whatever misguided path is deemed necessary are included. For example, the Church of Christ says you must be baptized in order to be saved. And more, it must be in their church. Because of this, they are their own little club that excludes everyone else. Only they get Jesus. Everyone else is out.   Watch out for such teachings. Jesus alone saves. Come to Him through belief in the gospel, and you will be saved by Him. That's it! Thank God for His wonderful plan of reconciliation.   Lord God, thank You for Your goodness which has been poured out upon us through the giving of Jesus. All praise, glory, and honor belong to You alone. Jesus did it all! Hallelujah for Jesus. Amen.

Thursday, 28 May 2026   And when those came who were hired about the eleventh hour, they each received a denarius. Matthew 20:9   “Having come, also, those about the eleventh hour, they took each – denarius.” (CG)   In the previous verse, the housemaster called his commissioner to call the laborers to give them their wages, from the last to the first. It now says, “Having come, also, those about the eleventh hour.”   These are those noted in verses 6 & 7. They had been standing idle all day long. The housemaster hired them with about an hour left in the workday, sending them into his vineyard. Despite their labors not adding up to very much in comparison to those who were hired first, it says, “they took each – denarius.”   The meaning is clear. It wasn't one denarius for all who were hired at the eleventh hour. Rather, it was one denarius for each of those who were hired at the eleventh hour. The number of those hired late in the day isn't known, be it two or twenty. But each received the same pay.   This was the amount agreed upon for those in verses 1 & 2 who were hired to do a full day's labor, starting in the early morning. Despite that, the housemaster felt this was what was a righteous sum to pay, according to his promise to the men.   Life application: Despite the assumptions of the past few verses concerning whether the day laborers were there at the first hour or not, or whether they turned down an unfavorable job earlier in the day or not, those comments were mere speculations about what could have happened, not what did happen.   There is nothing said about such things. All that is known is that the men were at the market when the housemaster came. Each time he came, he found more men, hiring them as they were identified by him.   As such, the pay that each one received from the eleventh hour was based on his decision to hire those who had ostensibly been there throughout the day, waiting for a job. As this is so, he could have potentially received a full day of labor from them if he had run into them earlier in the morning. As such, his pay to these men is based on what could have been as much as it is on what occurred.   Think about that from your perspective. You may have come to Christ as a young child, during high school, while in the military, after retiring from a company, or as an older person in a retirement home.   Regardless of when you came to Christ, you received the same salvation that everyone else has received. There is no getting “more” saved than anyone else. Each person who believes is sealed with the Holy Spirit at that time (Ephesians 1:13, 14).   Some denominations teach that a person who believes is saved, but they aren't truly filled with the Spirit until they have a manifestation of the Spirit through signs, such as speaking in tongues. This is not biblical. In fact, it is anti-biblical. Paul sets the parameters for being sealed with the Spirit as just noted.   One cannot get “more” of the Spirit. It is a one-time and for-all-time event. From there, we are to work out our salvation. This is not to keep being saved, but to be obedient in our salvation. The life we live in Christ will not make us more saved. Rather, it will be considered at our time of judgment, as detailed in 1 Corinthians 3 and 2 Corinthians 5.   Rewards and losses are a completely separate consideration. The Bible teaches eternal salvation. What we do with our salvation is up to us. It is evaluated based on our adherence to Scripture. However, we cannot adhere to Scripture without knowing what the Bible says. So be sure to read it and then apply it to your walk in Christ.   Lord God, how grateful we are to You for the salvation You have graciously granted to us. Help us to now be diligent in pursuing a properly directed life to You through adherence to Your word.  May it be so to Your glory. Amen.  

Wednesday, 27 May 2026   “So when evening had come, the owner of the vineyard said to his steward, ‘Call the laborers and give them their wages, beginning with the last to the first.' Matthew 20:8   “Evening, 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.'” (CG)   In the previous verse, the house master sent laborers into his vineyard even in the eleventh hour of the day. Next, it says, “Evening, also, having become.”   As noted previously, this means the day's length where work can be conducted, which is approximately twelve hours. The shortest day is in the winter and is a bit more than ten hours. The longest is in the summer. It is a tad over fourteen hours.   As the evening was coming, it also signifies the start of a new day because biblical days start at evening. This is based on the Genesis 1 account, where it says, “And it was, evening, and it was, morning – Day, X.” Thus, to go past evening would mean work continuing into a new day. Therefore, in the evening, “he says, the ‘lord, the vineyard' to ‘commissioner, his'.”   Here is a new word, epitropos, a commissioner. It is derived from epi, upon, and tropos, a turn and thus a mode or style of doing something, as in “The way [tropos] a hen gathers her chicks.” It signifies one who has been given a commission, meaning full power, to act on behalf of another. This person is entrusted with the authority of the house in a manner similar to Joseph, who was first over Potipher's house and eventually over Pharaoh's house –   “Then Pharaoh said to Joseph, ‘Inasmuch as God has shown you all this, there is no one as discerning and wise as you. 40 You shall be over my house, and all my people shall be ruled according to your word; only in regard to the throne will I be greater than you.' 41 And Pharaoh said to Joseph, ‘See, I have set you over all the land of Egypt.'” Genesis 41:39-41   The housemaster is ensuring that the law is being complied with. In Deuteronomy, it says –   “You shall not oppress a hired servant who is poor and needy, whether one of your brethren or one of the aliens who is in your land within your gates. 15 Each day you shall give him his wages, and not let the sun go down on it, for he is poor and has set his heart on it; lest he cry out against you to the Lord, and it be sin to you.” Deuteronomy 24:14, 15   As it is the evening, the wages for the day must be paid. The fact that these are day laborers shows that they are exactly who the law was intended to protect. Therefore, the housemaster says, “You call the toilers, and you pay them the reward.”   This is what is expected, both by the laborers and by the law itself. The day is over, the laborers have complied with their part of the bargain, and it is time for his words “if it should be righteous” to be enacted.   Only the first were guaranteed a denarius for their labors. All others were at his decision concerning what is righteous. Thus, to ensure all see that he pays a righteous amount, he says to his commissioner, “having commenced from the last unto the first.”   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.   Life application: Remember that what we are reading is a description of the kingdom of the heavens. What the world sees in one light, God sees in another. As such, things seem turned upside down until we understand what is being conveyed.   As seen in the parables of the hidden treasure and that of the pearl of great price in Matthew 13, the general consensus over the millennia has been that it was speaking of us selling all we have in order to “buy” the field or “buy” the pearl. That would make the parable about us earning heaven.   Rather, the man in both parables is Christ, who saw the people of the world as His treasure and pearl of great price. He sold everything, stepping down from heaven to redeem us to Himself. When we look at what God is doing from our perspective, we will always have a flawed sense of what He is doing.   Our failed marriages are then mentally considered to be like God's kingdom. Our fallen fathers who bumble through life, often making bad decisions, make us think that God must be like them. Instead of looking at things this way, we must look to God as the perfect ideal, and to what He does as what is perfectly right.   In doing this, we will always more fully appreciate Him and what He is doing. Have joy in your heart when you think of God. He has a perfect plan that will be perfectly fulfilled in us someday. Don't let the imperfection of “right now” cause you to live a life lacking joy. It will be behind us soon, and things will be more glorious than we can even imagine.   Lord God, we are so thankful to You for what lies ahead. In this world, there are all kinds of troubles, but someday they will be behind us. Thank You for this wonderful hope we possess because of Jesus Christ. Amen.  

Tuesday, 26 May 2026   They said to him, ‘Because no one hired us.' He said to them, ‘You also go into the vineyard, and whatever is right you will receive.' Matthew 20:7   “They 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.'” (CG)   In the previous verse, Jesus said the housemaster went out at the eleventh hour and found laborers still standing around idly. He then asked them why they were standing idle all day. Next, we read, “They say to him, ‘Because no one, us, he hired.'”   As noted previously, there could be other reasons, such as having turned down a particular job, having not been where others saw them, etc. Regardless of that, however, by the end of the day, they had not been hired for a job.   At least they were persistent not to give up and go home before the final hour of the day. Instead, they remained hopeful of some small tasks to fill the final hour. And lo and behold, “He says to them, ‘You go, also you, into the vineyard.'”   This was a pretty sweet deal. They may not make a lot, but the heat of the day is behind, the workers would be finishing up their labors, and whatever they were tasked to do would include that final clean-up rather than the more rugged labors of the day. Whatever they made would be appreciated and just. This was confirmed with the housemaster's last words to them, “and the ‘if it should be righteous', you will take.”   Life application: These laborers were told they would be given what is just and righteous. The agreement was made, and so whatever they received was to be considered in that light. This is no different than our own situation when working.   A set amount of work is detailed, a set amount of hours a week is specified, and a particular amount of money, along with any benefits, is agreed to. In return for being hired with the expectation of the job conforming to those parameters, employees are then expected to perform according to what they said they would do.   It is unconscionable for the employer to withhold the wages of someone who worked according to a preset agreement. It is also unconscionable that a person would not show up for work and expect to be paid anyway.   But the world is full of cheaters from both ends. They refuse to do what they committed to. Other people will see this and look down on those who don't meet their obligations. But how many of us fail to meet our obligations in other ways? We treat divorce as if it were just a sad occurrence. Societally, it is no longer looked at as a failure to meet one's obligation to another.   People may steal from a store, as if they have a right to whatever it is they put their hands on. They fail to meet the obligation of paying for what someone else had to produce. Stores cost money to build or rent. Electricity, water, insurance, and many other bills have to be paid. The cost of merchandise must be considered. And yet, people steal from others as if they have a right to what is taken. This has been blown to epic proportions in liberal cities where even the government fails to protect the rights of store owners. Instead, they treat theft as a right for the poor to participate in.   All of these type of things leads to the greatest failure to meet obligations of them all. As people continue to tolerate such activities, they also move further and further from God. They fail to honor Him for what He has done. They become ungrateful, abusive, harmful toward others, etc. Unholiness abounds, and any thought of honoring God is cast out the window. In fact, those who attempt to honor Him are ignored, mocked, treated as societal offenders, etc. This pattern has repeated itself throughout history, including in the pages of the Bible. We need to be firm in meeting our obligations, resolute in standing up for morality, and firm in never accepting the unholiness of others – be it individuals, organizations, or governments.   Sometimes the hardest thing to do is the right thing, but doing right is the right thing to do. Honor God through standing fast and doing what is right at all times.   Lord God, help us to be people of integrity, even as the world moves towards ever-increasing wickedness. May we never allow unholiness to creep into our surroundings and cause us to adapt to it. Help us in this, O God. Amen.

Monday, 25 May 2026   And about the eleventh hour he went out and found others standing idle, and said to them, ‘Why have you been standing here idle all day?' Matthew 20:6   “Around, 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?'” (CG)   In the previous verse, it said that the housemaster went out at the sixth and ninth hours to hire more people. Jesus next says, “Around, also, the eleventh hour.”   There is an emphasis in these words with the inclusion of the article before “eleventh.” In the other instances, there was no article. This emphasizes the fact that it is right at the end of the day, about 5 pm. Twilight would be coming, and the day would be complete.   In John 11:9, Jesus says, “Are there not twelve hours in the day?” Though probably not specifically talking about a workday, it would signify the duration of a day where work could be accomplished. As Jesus next says in John 11:9, “If anyone walks in the day, he does not stumble, because he sees the light of this world.” That builds upon what Jesus said in John 9 –   “I must work the works of Him who sent Me while it is day; the night is coming when no one can work. 5 As long as I am in the world, I am the light of the world.” John 9:4, 5   Because the housemaster is hiring day laborers, they would be hired out for the full day. As there is still more light, it says the housemaster, “having exited, he found others having stood inactive.”   These guys had been standing around the market, ostensibly, for an entire day. It is true that some of them may have gotten up later, had things to do at the house, took the morning off for some reason, etc., but for the most part, the next verse indicates they would be people who have come early for the sole purpose of finding work. Because of this, it next notes, “And he says to them, ‘Why, here, you ‘having stood all the day' inactive?'”   He seems incredulous that they had been lolling around all day doing nothing. What is to be done with such people?   Life application: Imagine being a day laborer today. You have a bike to get you to the office, where day laborers go. In the early morning, someone comes in and says he has work digging out stumps. It is a very labor-intensive job. You know, because you did it before. You decide to pass on taking that job.   Throughout the day, people keep getting assigned to jobs, but every time someone comes by, you have missed the call. One time, you went to the bathroom. The next time you went outside to stretch your legs, after that, your wife called and said little Johnny is sick. While trying to console her, two other guys are selected. Each time, a job has slipped past you.   Toward the end of the day, nobody else has come by to hire anyone. Just as you are getting up to get back on your bike and head home, someone walks in and asks why you have been sitting around all day. Do you take it as an insult? Do you take it as light humor? Do you consider it an indictment concerning your skinny frame?   Or does his tone ring of sincerity, really wanting to know why you weren't selected for work, as if he might be able to help out next time you come for work? The scenario is possible, and it doesn't just apply to work. Some people are looking for marriage in their lives, and it keeps eluding them.   Others may be looking for the opportunity to buy a home, but each time one becomes available, something always comes up to interfere with it coming about. It seems like life is against you in this regard. The thing is, we all have to continue on with life.   Are we going to bear a grudge against God? Will we think we are destined for failure? Do people perceive us as incapable? People go through such times questioning their situation. If you are a believer in God, you should remember that at one time you were not saved and now you are.   You had the greatest change a person can ever experience. And it was solely by God's grace that it came about. If you can remember that truth, clinging to it through the trials, you will be able to hold fast to the fact that God was with you, is with you, and will never abandon you. It doesn't matter what people may think about you, and it is one hundred percent certain that you are not destined for failure.   God selected you through the gospel to be his. Whatever trial you are facing, He is there with you as you go through it. So hold fast to Him. If the house is meant to come, it will. If not, you still have an eternal home ahead. If a husband or wife comes along, that is great, but if not, you are a part of the bride of Christ, the church.   The temporary lives we live are a blip in the eternal scheme of things. Eyes on Jesus! You are His. Everything else falls behind that as a reason for being joy-filled at all times.   “For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ.” 2 Corinthians 11:2   Lord God, we have needs in this life that You are faithful to tend to. We also have desires as we walk in this world. Search us out and help us as we strive for what we want. It may be that such things are not meant to come about, but we can still pray for them, knowing that You are tending even to the desires of our hearts according to Your wisdom. Thank You that You are always with us in this walk of life. Amen.  

Saturday, 23 May 2026   and said to them, ‘You also go into the vineyard, and whatever is right I will give you.' So they went. Matthew 20:4   “And 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.” (CG)   In the previous verse, Jesus noted that in the third hour, the housemaster went out and saw others standing idle in the marketplace. He continues, saying, “And to them, he said, ‘You go, also you, into the vineyard.'”   With a quarter of the day gone, the chances of getting a job are waning. This offer was certainly good news for the men who were dependent on work to make ends meet. It may be preferable to wait a bit more for a good tiling job in someone's house out of the full sun, but what if such a job didn't materialize?   And more, this guy was willing to be fair, as Jesus says concerning their conversation, “and whatever if it should be righteous, I will give you.”   If he is a man of integrity, his word is a surety that he won't cheat them at the end of the day. That is as much a risk as waiting, because he may be a person looking to cheat those who are getting desperate for any work just to make enough for dinner. But he has promised, and work is needed. Therefore, it says, “And these, they departed.”   No easy job like being a donkey valet has arisen. No exciting job, like laying mosaic tiles, has been offered. Working in the vineyard means standing, cutting, weeding, carrying heavy buckets of grapes, or whatever else is demanded by the on-site foreman. And all of it will be in the weather, even if a storm arises, but at least it is a job. And so, off they go.   Life application: When we have a job with a steady income, we generally don't worry a great deal about how we will get through the day, week, or month. Yes, we may have mechanical problems with our car, but that will just mean less fun stuff like movies and going out for dinner for a few weeks.   But what happens when we suddenly lose our jobs? We have to mentally reconstruct our entire life's paradigm. What can we do without? What will we be willing to do if no comparable job arises to fill our void? How will we be able to keep our children in their favorite activity next becomes how will we be able to keep our car? That soon turns into, how can I keep the house?   Each part of our existence gets a bit more precarious, starting with the least important, but leading to the most important. Sometimes, these are self-inflicted wounds. But other times, such a loss comes right out of the blue. The company isn't doing well, and jobs are being cut. Then what will you do?   During such times, we have spiritual decisions to make that we may have avoided during times of prosperity. If we believe in God, or if we “think” He might be there, we start to think about Him. Then we start to talk to Him. Then we start to really call out to Him. Eventually, we ask friends who know Him well to pray for us.  Finally, we even begin going to church. God has allowed the catastrophe to occur. In this allowance, we start to put Him first. This is good. If it is a permanent change, this is very good. However, we may get a job out of the blue. It is better than the one before. Things suddenly take an upturn in our lives. We forget to thank God for the relief. We stop going to church. We reprioritize with even more stuff in our lives.   This is just one set of possibilities. Maybe the return to church becomes permanent. We now see everything through a new and permanent God-centered paradigm. We become unshakeable in our faith, even if the new job collapses after a few months.   Where does your ultimate hope lie? If it isn't in God in Christ, it is a futile hope indeed. But even that hope must have a sure context to ground you –   “And if Christ is not risen, your faith is futile; you are still in your sins! 18 Then also those who have fallen asleep in Christ have perished. 19 If in this life only we have hope in Christ, we are of all men the most pitiable.” 1 Corinthians 15:17-19   If we have the hope of the resurrection deeply grounded in us. Everything, good and bad, that comes our way is just a blip on the road to eternal glory. What is it that motivates you above all else?   Lord God, may we find our hope in You alone. Everything else is temporary and ultimately tragic because it cannot last. But our hope in You is based on what is eternal. Thank You for the sure hope we possess in Jesus Christ our Lord. Amen.  

Friday, 22 May 2026   And he went out about the third hour and saw others standing idle in the marketplace, Matthew 20:3   “And having exited about the third hour, he saw others having stood in the market, inactive.” (CG)   In the previous verse, Jesus continued the parable of the workers in the vineyard, noting that the housemaster agreed to hire laborers for a denarius and then sent them into the vineyard. He continues now, saying, “And having exited about the third hour.”   The Pulpit Commentary does a great job of describing the timing of the day –   “It seems that at this time the Jews divided the day, reckoned between sunrise and sunset, into twelve equal parts, the length of these divisions varying according to the season. The day in Palestine at longest consisted of fourteen European hours twelve minutes, and at shortest of nine hours forty-eight minutes, so that the difference between the longest and shortest division of the so called Jewish "hour" was twenty-two minutes. It is usual to consider the Hebrew day as lasting from 6 a.m. to 6 p.m., the sixth hour corresponding to our noon, the first hour being 7 o'clock and the third 9 a.m. This estimate, though not absolutely correct, is near enough to the fact to serve all expository purposes. The four periods mentioned in the parable are quarters of the working day, in which a proportional part of the day's wages might be earned.”   By this time, a quarter of the working day has expired. It might be that in checking the progress in the vineyard, he sees that there is a need for more laborers. Or it may be that at the early hour, these men had not yet arrived at the gathering place. Or it may be that the laborers were there and declined his original offer for one of various reasons. Whatever the case may be, Jesus next says of the housemaster, “he saw others having stood in the market, inactive.”   The agora, market, was already seen in Matthew 11:16. It is from ageiro, to gather. It is a place where people gather. In Acts 16, Paul and Silas were dragged to the agora before the rulers by those looking for a judgment against them. In Acts 17, Paul witnessed to people in the agora in Athens.   One can see that the market was a place where the community gathered for various reasons, including judicial matters, at least in some places. In the case of the housemaster, he was still looking for ready hands to assist in the vineyard. Arriving there, he found some just lolling around twiddling their fingers.   Life application: Above, various possibilities were given concerning why the men were in the agora at this hour. Some of them may not have wanted to work in vineyards, instead hoping to get a job laying tile. Others may have been off getting a breakfast burrito when the housemaster showed up.   By this third hour, they may be regretting not being more aggressive in getting a job for the day. With each waning hour, the chance of getting hired would go down. Likewise, one would normally get less money for less work. The words, therefore, speak of seizing the opportunities set before you.   Each of us must prioritize what we will do throughout the day. Circumstances may not be perfect, but is it more important to work inside laying tile, or is it more important to have a full day's wages to pay for food for the family? The way we look at opportunities will say a lot about where our ultimate priorities lie.   Foolish people will stick stubbornly to foolish choices. At the end of the day, they may regret what they decided upon, they may turn to theft to cover their bad choices, or they may lie to their family about why there is no food. And yet, quite often, they will go out the next day and make more bad choices.   So we can learn from watching others as much as through our own errors, if we are willing to pay attention. Above all, there is one choice that must be decided upon. As there truly is no guarantee of tomorrow, we should be wise and discerning about this particular choice –   “We then, as workers together with Him also plead with you not to receive the grace of God in vain. 2 For He says: ‘In an acceptable time I have heard you, And in the day of salvation I have helped you.' Behold, now is the accepted time; behold, now is the day of salvation.”  2 Corinthians 6:1, 2   Be wise. Call on Jesus today. If you are reading this, it means that you were brought to this commentary for a reason. God has done the necessary work to align your life with this choice. He has also done all that is necessary for you to be saved. All He asks is for you to believe what He has done is sufficient. Accept His offer of peace today.   Glorious Lord God, thank You for having brought us to the place where we have heard the message of salvation and applied it to our lives. Help us now to walk faithfully in that salvation all our days. To Your glory, we pray. Amen.

Thursday, 21 May 2026   Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard. Matthew 20:2   “Having also harmonized with the toilers from ‘denarius, the day,' he sent them into the ‘vineyard, his'.” (CG)   In the previous verse, Jesus began the parable of the laborers in the vineyard. He continues that now, saying, “And having harmonized with the toilers.”   An amount was agreed on (harmonized) between him and those who will be in his employ. This is what will happen with any day laborer, and it is what happens with any hired staff in any job. Even military service sets the terms of payment, regardless of if it is compulsory or voluntary enlistment.   People want to know what to expect for their labor before entering into it. This goes back to the earliest records of the Bible. In Genesis 29, it says –   “And he said, Laban, to Jacob, ‘(Indeed) not my brother, you. And you served me gratuitously? You must (surely) cause to declare to me what your wages!' 16And to Laban, two daughters. ‘Name, the whopping' Leah, and ‘name, the diminutive' Rachel. 17And ‘eyes, Leah' tender. And Rachel, she was ‘beautiful, form' and ‘beautiful, appearance.   18And he cherished, Jacob, Rachel. And he said, ‘I will serve you seven years in Rachel, your daughter, the diminutive.'   19And he said, Laban, ‘Good I giving her to you from my giving her to ‘man, another'. You must (surely) sit with me!' 20And he served, Jacob, in Rachel seven years. And they were, in his eyes, according to ‘days, ones' in his ‘cherish, her'.” Genesis 29:15-20 (CG).   Such arrangements are wholly appropriate, and they are considered binding. If either side defaults on the agreement, it is considered theft. If the owner doesn't pay, he has stolen the time and effort of the laborer. If the laborer refuses to work according to whatever standard was set forth, he is considered to have stolen the property of the owner. Understanding this, Jesus notes that the agreement was “from ‘denarius, the day,'.”   The denarius was introduced in Matthew 18:28. It was a small silver coin used in Roman currency. It was approximately 53 grams of silver. Its value changed according to the strength of the Roman currency system, as any nation's currency does. But for this parable, it is accepted as a day's labor by both parties. With that agreed on, “he sent them into the ‘vineyard, his'.”   It is his property. The vineyard was either planted by him or tended to since he acquired the property. His time, money, and resources have been used to keep the vineyard in proper shape. On the other side, the laborer has needs and desires that he anticipates based on what he will earn. His abilities have been evaluated, and he is to perform according to what the owner expects from those abilities.   Life application: In the story of Jacob and Laban, Laban cheated Jacob. Instead of giving him Rachel for seven years of labor, he gave him Leah. Only after the marriage was consummated did Jacob realize what had happened. He had his years of labor essentially stolen from him.   Laban then offered Rachel for another seven years of labor. Jacob agreed to this, but it was not the original agreement. Laban had seven years to marry off Leah, and he didn't do it, connivingly setting Jacob up to serve him longer so that Laban could unjustly benefit from him.   Understanding this, be sure to count your pay before you take it for a deposit. And for sure, gents, be sure to lift the veil on the woman you are about to marry. Under it, she might not be who you think.   Lord God, what a wonderful story is found in Jacob's two wives and two concubines. There is law, and there is grace. And there are two exiles during those periods for the nation of Israel. And yet, You have brought them back again to fulfill the final promises in Your word to this unruly people. May that day be soon. Amen.

Wednesday, 20 May 2026   “For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. Matthew 20:1   “Like, for, it is the ‘kingdom, the heavens': man, housemaster, who he exited concurrently early to hire toilers into ‘vineyard, his'.” (CG)   In the previous verse, Chapter 19 concluded with Jesus' words concerning many who are first will be last and last who will be first. Continuing with that thought, He now begins another parable, saying, “Like, for, it is the ‘kingdom, the heavens'.”   As with His other parables about the kingdom of the heavens, we can anticipate that what Jesus will say is to be considered a recognizable truth about how the workings of God concerning redemption are played out in humanity.   In other words, there is the kingdom of the heavens, an example of which is given for us to learn from. This will help us see and understand more clearly what God is doing in the redemptive process. As such, Jesus says the kingdom is like a “man, housemaster.”   It can already be speculated that the man is the Lord. He is overseeing His plan of redemption, which is typified by the house. The house in this case doesn't just mean a physical house. Rather, it involves everything under the authority of the house.   For example, the house of David signifies his person, authority, descendants, scope of influence, etc. It is an all-encompassing thought concerning that which belongs to David. Of this house master, Jesus says of him, “who he exited concurrently early.”   Though a bit clunky, evaluating the words will help understand the meaning. The word hama signifies “at the same time.” A single word to suit the purpose is “concurrently.” The word prói is an adverb that means “at dawn.” Thus, the man exited his house “concurrently early.” This was “to hire toilers.”   A new word is seen here, misthoó, to hire or let out for wages. It will only be seen here and in verse 7 of this chapter. This practice has probably existed since the first people on the earth. It continues today in companies with names like Labor Ready, Jobs Today, Hire Me, etc.   It is also not uncommon for people to go to work sites or various locations where workers hoping for a job gather. Temporary hire solves many immediate labor problems while allowing the laborers freedom to move, choose what they will do, etc. In this case, the housemaster wants employees to go “into ‘vineyard, his'.”   The ampelón, vineyard, is introduced here. It is derived from ampelos, a vine. In many cases, it would make no sense to have a lot of permanent employees to tend to a particular type of job all year. Hence, people may hire employees for a day, a week, a month, or a season.   There may be a few permanent servants or employees, but until the vines are ready to be clipped and the grapes gathered, there is no point in having people sit around doing nothing while being paid. This is the setting Jesus begins with to explain what it is like in the kingdom of the heavens.   Life application: Jesus is using examples that the people would have been intimately familiar with. This is true both from Scripture and from the society in which the people lived. Although many of the things He talks about are understood pretty much anywhere, there are things He mentions that are unique to the land and culture of Israel.   If you had never seen a palm tree, you would have no idea what it was without seeing a picture of one. Many of the things Jesus speaks of in the gospels can be understood if one has read the Old Testament, even if it isn't generally known in a particular society.   Without reading the Old Testament, a person may not have any idea what He is talking about. Inferences can be made, and understanding in a general sense can be obtained, but like going to Israel itself to see the land and grasp the layout for a better understanding of Jesus' movements, it is important not to neglect reading the Old Testament.   Redemptive history did not just begin when Jesus started His ministry. Everything about what He does and where He does it is intimately connected to what has already been recorded. So, don't neglect reading and thinking about the contents of the Old Testament.   For those parts that are difficult to understand, there are scholars who have laid out what is meant for pretty much every part of the Bible. The more you study, contemplate, and consider the Old Testament, the more alive and meaningful the New Testament will be to you. Be sure to read your Bible... the whole Bible!   Lord God, what a wonderful thing You have done. You came and participated in Your creation in the Person of Jesus. He was a real Man who dwelt in a particular land among a particular group of people. Everything about Him reveals intimacy and fellowship. May we now participate in that as we interact with You through Your word that tells us all about Jesus. Amen.

 Exploring the Connection Between Matthew 19, the Book of Psalms, and Isaiah 19 For Bible in Ten – By DH – 19th May 2026 Yesterday we completed Matthew 19.   Nineteen according to E W Bullinger is “a combination of 10 and 9, and would denote the perfection of Divine order connected with judgment.” During our episodes through Matthew 19,  we already learned how “..the words of Chapter 19 span all the dispensations of time.”   CG    .  In Matthew 19 Jesus brought judgments which referenced creation, the law,  the insufficiency of human merit, faith and grace, and looking forward to the millennial kingdom.  As we will see in this bonus episode we can also find these references in Psalms. Isaiah 19 also adds a sharper prophetic focus.  It lends support to the judgment theme.  According to BibleHub “It presents a two-fold prophecy against Egypt, revealing not only a looming divine judgment but also an ultimate transformation and redemption. This dual-nature prophecy exemplifies the complexity of God's plans for nations and His sovereignty over all things.” In Matthew 19 every false confidence is judged: confidence in legal argument, in religious achievement, in wealth, in status, and confidence in the flesh. In the end, the chapter points to Christ alone.    Consider the following seven sections which trace Matthew 19 as a historical sweep: from creation order and marriage, through law and human hardness, into grace, kingdom promise, final judgment, and the believer's reward before Christ.  Innocence and Creation   When answering the Pharisees' question about breaking up marriage, Jesus does not begin His answer with Moses. He goes further back. He goes to creation: “Have you not read that He who made them at the beginning made them male and female?” Psalms has many Creation references too: “The heavens are telling of the glory of God…” Psalm 19:1  “By the word of the LORD the heavens were made…” Psalm 33:6 “How many are Your works, LORD! In wisdom You have made them all…” Psalm 104:24  To Him who made the heavens with skill, For His faithfulness is everlasting; 6 To Him who spread out the earth above the waters, For His faithfulness is everlasting; 7 To Him who made the great lights, For His faithfulness is everlasting: 8 The sun to rule by day, For His faithfulness is everlasting, 9  The moon and stars to rule by night, For His faithfulness is everlasting.    Psalm 136:5–9 3 Praise Him, sun and moon; Praise Him, all stars of light! 4 Praise Him, highest heavens, And the waters that are above the heavens! 5 They are to praise the name of the Lord, For He commanded and they were created.    Psalm 148:3–5  The earth is the Lord's, and all it contains, The world, and those who live in it. 2  For He has founded it upon the seas And established it upon the rivers.   Psalm 24:1–2    You visit the earth and cause it to overflow; You greatly enrich it; The stream of God is full of water; You prepare their grain, for so You prepare the earth. 10 You water its furrows abundantly, You settle its ridges, You soften it with showers, You bless its growth. 11 You have crowned the year with Your goodness, And Your paths drip with fatness. 12 The pastures of the wilderness drip, And the hills encircle themselves with rejoicing. 13 The meadows are clothed with flocks And the valleys are covered with grain; They shout for joy, yes, they sing    Psalm 65:9–13  Man was created for ordered life beneath the Lord. Marriage belongs to that created order.   It was established by God at the beginning and Psalm 128 references it in verse 3. “Your wife will be like a fruitful vine within your house…”  Psalm 128:3  Law and the Hardness of Heart The Pharisees then press the matter further: “Why then did Moses command to give a certificate of divorce, and to put her away?” Jesus answers: “Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.” The law could regulate certain consequences of sin, but it could not cure the heart of man. Moses' allowance was not the original ideal. It was an accommodation because of hardness of heart. Psalm 1, Psalm 19, and Psalm 119 all uphold the goodness of the law. The law is not evil. The commandments of the Lord are righteous. The word of God is pure, true, and desirable. But Psalms also makes clear that man himself is the problem. Psalm 14:3 says: “They have all turned aside, together they are corrupt; There is no one who does good, not even one. ” Psalm 143 says: “And do not enter into judgment with Your servant, For no person living is righteous in Your sight.”  verse 2. Psalm 51 gives the heart of the issue. David does not merely need external correction. He cries: “Create in me a clean heart, God, And renew a steadfast spirit within me..”   verse 10. The law highlights sin in man but cannot correct man's fallen state.  Psalms illuminates this powerfully. Psalm 49 says: “None of them can by any means redeem his brother, nor give to God a ransom for him.” That is the heart of the matter. Man cannot redeem himself. Wealth cannot ransom the soul. Moral seriousness cannot purchase eternal life. Psalm 62 warns: “If riches increase, do not set your heart on them.”   Grace through Faith After this, children are brought to Jesus so that He might place His hands on them and pray.  Psalm 131 verse 2 says: “I have certainly soothed and quieted my soul;  Like a weaned child resting against his mother, My soul within me is like a weaned child.” That is the spirit of Matthew 19. The kingdom is not entered through self-confident legal achievement, but through humble dependence. Psalm 8 also says: “From the mouths of infants and nursing babies You have established strength Because of Your enemies, To do away with the enemy and the revengeful.” Jesus later cites this psalm in Matthew 21. The children, the weak, the dependent, and the seemingly insignificant often perceive what a more mature mind misses.  The disciples wrongly rebuke the children. Jesus corrects them.   The Lord is near to the humble, the broken, the dependent, and the trusting. The children become a living illustration of the kind of faith that enters the kingdom.   The Royal and Millennial Hope Peter then asks what will be given to the disciples, since they have left all and followed Jesus. Jesus answers: “You who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.” This moves Matthew 19 forward to the millennial kingdom.  Psalm 2 presents the Lord's Anointed as King: “Yet I have set My King on My holy hill of Zion.” Psalm 72 looks forward to the righteous reign of the King, marked by justice, peace, dominion, and blessing. Psalm 89 recalls the Davidic covenant and the certainty of God's promises. Psalm 110 presents the Messiah seated at the right hand of God until His enemies are made His footstool. Psalm 122 says: “For thrones are set there for judgment, the thrones of the house of David.”   The Dispensational Sweep of Matthew 19 The chapter begins with creation order: male and female, marriage, and God's original design. It moves to law: Moses, divorce, hardness of heart, and the insufficiency of legal accommodation. It then displays grace: the children come to Christ with nothing, and Jesus receives them. It exposes human inability: the rich young ruler cannot obtain life through personal merit, morality, or wealth. It reveals divine possibility: with man salvation is impossible, but with God all things are possible. It then looks forward to the millennial kingdom: the apostles will sit on twelve thrones, judging the twelve tribes of Israel.   Isaiah 19 and The Great White Throne Judgment   At the Great White Throne, all false confidence is finally exposed. Only those who are in Christ have a righteousness that can stand before God. Isaiah 19 gives a searching picture of Egypt brought under the judgment of the LORD. Egypt's idols tremble. Her wisdom fails. Her princes become fools. Her counsellors are unable to give true guidance. The nation that once appeared ancient, powerful, wealthy, and secure is shown to be helpless before God. This is a stark picture of misplaced confidence. Matthew 19 teaches the same spiritual lesson. Do not trust law-performance, wealth, status, fleshly advantage, religious seriousness, or human ability. With men this is impossible. The rich young ruler appears clothed in morality, youth, wealth, and religious seriousness. But when Christ presses the true demand of perfection, the man is exposed. His confidence cannot save him. His possessions have his heart. He goes away sorrowful. He is like Egypt in Isaiah 19. What seemed wise, strong, and secure is brought to nothing before the LORD. This points forward to the Great White Throne Judgment, where every person outside of Christ will stand fully exposed before God. The books will be opened. No earthly confidence will remain. No religious appearance will cover the soul. No wealth, status, morality, wisdom, or human achievement can answer the demands of divine righteousness. Isaiah 19 shows the collapse of national confidence before the LORD. Matthew 19 shows the collapse of personal confidence before Christ. The Great White Throne shows the final collapse of every confidence outside of God's saving righteousness.   Matthew 19 and the Judgment of the believer Matthew 19 ends with the judgment: “But many who are first will be last, and the last first.” In the 19th book of the Bible, Psalms repeatedly shows divine reversal. The proud are brought low. The humble are lifted up. The wicked may flourish temporarily, but they do not endure. The righteous may suffer for a time, but they are finally vindicated. Psalm 37 says the meek shall inherit the earth. Psalm 73 shows the prosperous brought to nothing. Psalm 113 says the Lord raises the poor out of the dust and lifts the needy out of the ash heap. Psalm 118 speaks of the rejected stone becoming the chief cornerstone. Isaiah 19 dramatizes the same reversal negatively. Those who seemed powerful and reliable, Egypt and Cush, are exposed in shame. Their apparent strength becomes humiliation. So Matthew 19 teaches that the judgment of believers will expose the true value of a life. Some things that looked great on earth will be shown to be small. Some sacrifices that looked foolish or unnoticed will be openly rewarded by Christ.    Life Application At the Judgment Seat of Christ, the question is not, “Are you saved?” No.  The believer's condemnation has already been dealt with in Christ. The question is rather: “How have you as a saved person followed, served, sacrificed, and valued Christ?” Let us not measure our life only by what we keep now, but by what Christ will count then.  Lord God, thank You that salvation does not rest upon our merit, wealth, strength, or status. Thank You that what is impossible with man is possible with You. Help us come as children, trust in Christ, and await the kingdom You have promised. For your glory!  Amen.

Tuesday, 19 May 2026   A summary of Matthew Chapter 19.   Chapter 17 revealed that there is a future for Israel in God's redemptive plans. Chapter 18, above all, showed that childlike faith is required to enter into the kingdom. The final parable, that of the wicked servant, was a clear indicator that the law is set aside but that Israel rejected Christ's fulfillment of it and, instead, went to reimpose the law that Christ had fulfilled.   The parable ended with the thought that Israel would be delivered to the torturers (symbolized by the wicked servant being delivered up) until he should pay all that was due. Until Israel enters the New Covenant, they fulfill the typology of that wicked servant.   Chapter 19 takes the reader through various topics to reveal what God prioritizes. One can see the contrasts between law and faith as the verses progress.   Verse 1, using the word after-lifted, indicated a transition in Jesus' ministry was taking place. The same is true with the narrative that is to be revealed. Jesus departed from the Galilee and “He came unto the borders of Judea beyond the Jordan.”   The east side of the Jordan typologically indicates a time prior to Israel's acceptance of Jesus, the Descender, symbolized by the Jordan. The Pharisees came to Him, asking about divorce. Could a man dismiss his wife for every cause? Jesus' answer took them back to the creation.   At the creation, God made the two one. Therefore, man was not to separate what God had conjoined. As this was the only instruction on the matter until the time of Moses, it was the ideal from the dispensation of innocence, even until the time of the law. Being the ideal, however, does not mean this is what man practiced. As such, Jesus explained that the accommodation, which came during the dispensation of the law, was because of the hardness of their hearts. This is why Moses gave the allowance for divorce, but it was not that way from the beginning.   The covenant of marriage was to be considered binding. So much was this the case that Jesus noted that divorcing and marrying another was to be considered an act of adultery.   The intent of conveying this is to show that the law could not change the heart of man. Rather, it only highlights sin in man, something explained by Paul in Romans 7. Having heard Jesus' words, the disciples exclaimed that if this was the case of a man with a wife, it would be better not to marry.   Jesus' response showed that, despite the baggage of marriage, it is God's intent. Only those who have been eunuchized in one of various ways were to be considered the exception to God's original mandate to be married and to remain faithfully married. God's original ideal, despite the law, was to be upheld.   With that thought complete, it was noted that children were brought to Jesus for Him to place His hands on them and to pray. The disciples admonished them concerning this, but Jesus told them not to do so, but rather to allow them to come in this manner because, as He said, “for such, it is, the kingdom of the heavens.”   The intent of His words is that those of childlike faith, not those who are obedient to law, are granted entrance into the kingdom. Immediately after that, the thought of law observance was again brought to the forefront with the introduction of the young ruler, relying on an unstated precept of the law (Leviticus 18:5), to gain him perpetual life.   He wanted to know what good he should do to obtain that state. Jesus cited commandments and precepts specifically relating to one's relationship with his neighbor, assuring him that if he did such things, he would enter “the life.”   After claiming he had done those things, Jesus reset his thinking by telling him that one thing was lacking. He was to sell all he had, give it to the poor, and then he would have treasure in heaven. With that, he went away sorrowful.   He had failed to see that he could not meet the law's standard, a law that pointed to Christ. Jesus was essentially telling him exactly that. “The law points to Me. If you want to be perfect under the law, sell what you have and come, follow Me.” That is how you will merit favor under the law.   With his departure, Jesus told His disciples about how difficult it is for the wealthy to enter the kingdom of the heavens. With the disciples' incredulity at Jesus' words, He told them that with men, it is impossible, but with God, all things are possible.   It again points to trust and salvation by grace. The wealthy ruler wanted to merit his eternal life. Jesus showed him it could not be done. Only God can provide it, and it must come through faith. Something revealed in the dispensation of grace.   The final paragraph began with the thought introduced by Peter's question concerning what would be there for him and the other disciples. They had given up all to follow Jesus. Jesus assured them that they would sit upon twelve thrones, judging the twelve tribes of Israel.   That will occur during the dispensation of the millennium. As such, the words of Chapter 19 span all the dispensations of time. With that having been assured to the disciples, Jesus then assured all who sacrifice of themselves for His name will receive their just reward. The chapter finished up with His words that the many who are first will be last and who are last will be first.   That sets the tone for Chapter 20, where Jesus will give a parable and summarize it with that same thought.   Life application: The flow of Chapter 19 is one that repeatedly returns to the thought of the insufficiency of the law to bring about a right state before God. Rather, the law highlights sin in man, but it can do nothing to correct man's fallen state. The supremacy of Jesus is thus on prominent display in this chapter.   Coming on the heels of Chapter 18, it stands as an admonition for Israel to give up on trying to earn God's favor through personal merit and to come to Christ for renewal. In that, they will receive all of the promised blessings given to them throughout the prophets.   As Jesus promised the disciples that they would sit and judge Israel, it is a clear indication that these millennial blessings can only come to the nation when they acknowledge Jesus, the recognized Messiah by these disciples and the One they will serve. They have entered the New Covenant. When Israel does, it is these men who will judge them under that New Covenant.   Lord God, thank You that salvation comes through what Jesus has done. We don't need to fret over what we must do. He has done it all! Thank You for the hope of eternal life because of Jesus Christ, our Lord. Amen.  

Monday, 18 May 2026   But many who are first will be last, and the last first. Matthew 19:30   “Many, also, they will be: first, last, and last, first.” (CG)   In the previous verse, Jesus spoke of priorities, noting that those who have left houses, family, etc., for His name's sake would receive a hundredfold along with eternal life. Having said that, He finishes the chapter, saying, “Many, also, they will be: first, last, and last, first.”   There is a contrast set forth from the previous verse –   29And all, whoever he... 30Many, also, they will be...   The question that needs to be answered is “Who is Jesus referring to?” His words in verse 29 concerned those willing to forsake things now in order to further His kingdom. That was based on the young ruler who went away sorrowful at hearing he was to sell what he had, give it to the poor, and then he would have treasure in heaven.   Because of his departing sorrowfully, Jesus spoke concerning how hard it was to enter the kingdom, using a camel going through the eye of a needle as an example. He then had to explain, after the astonishment of the disciples, that with God, all things are possible. Peter then chimed in and noted they had left everything to follow Jesus.   That is when Jesus noted that the disciples would sit with Him on twelve thrones. He followed that thought up with verse 29. These things are pointing to a truth summed up in this verse, and of which an example will be given to start Chapter 20.   “All” of verse 29 are those who, regardless of their station, give up the things of this life to follow Jesus. “Many” of verse 30 are those who will enter, but who will do so because of various circumstances that have arisen. Based on those circumstances, they will be included, but in a lesser position.   In other words, “last” does not speak of those who are unsaved. That would be to change the categories. Instead, it speaks of those who are within the same category, but for some reason, they are relegated to a lesser position in the process of entering the kingdom. As noted, that will be explained in the parable of Chapter 20. Jesus has another parable in Luke 13 where He will speak of the last and first again. The context will be different, but it is in line with such teachings that help form our understanding of what God is doing in redemptive history.   Life application: Jesus' use of the last and the first is given to explain how God views our actions toward and interactions with Him. In determining what God approves of, we can then direct our lives toward those things if we are wise and dedicated servants.   In Romans 9-11, Paul speaks of those who strive to earn God's favor through law observance, thinking this is what God finds acceptable for righteousness. However, exactly the opposite is true. When we set about to earn righteousness, we fashion ourselves into being our own savior.   But we are already in the sea of sin and death. There is no way we can get ourselves out of it. Paul calls the good news of Jesus, the way of getting out of our fallen state, a stumbling stone. What we need is Jesus. This was the point of the law. It was to be an instructional tool to lead Israel to understand their need for Him, but they could not perceive this and rejected the premise.   Paul explains this. Consider his words concerning the last and the first mentioned by Jesus as Chapter 19 closes out –   “What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; 31 but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. 32 Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone. 33 As it is written: ‘Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame.'” Romans 9:30-33   Lord God, may we trust solely in the merits of Jesus Christ our Lord for our salvation. The things we do after that may be good and honorable, but they cannot merit our salvation nor keep us saved. Help us to remember this and to always remain thankful to You for what You have done. It is truly good news! Amen.  

Sunday, 17 May 2026   And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life. Matthew 19:29   “And all, whoever he left houses, or brothers, or sisters, or father, or mother, or wife, or children, or fields because of My name, a hundredfold he will receive, and life perpetual he will inherit.” (CG)   In the previous verse, Jesus noted that those of the disciples who follow Him would sit on twelve thrones, judging the twelve tribes of Israel. Next, He continues, saying, “And all, whoever he left.”   Jesus is about to give a list of things people may give up for the sake of the gospel. In these words, He is referring to priorities toward God above all else. The word “all” extends the meaning to anyone, not merely those just given the promise in the previous verse. As for the list, He says, “houses, or brothers, or sisters, or father, or mother, or wife, or children, or fields.”   Some transcripts omit the words “or wife.” That was clearly based on the thought that a husband and wife should never be separated. However, it is rather certain that the words are original. When reading this, we can get mentally stuck on what Jesus is saying. However, to leave something does not necessarily mean forsaking it.   When a person leaves his mother, she is still his mother. In Genesis 2, it says –   “Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.” Genesis 2:24   Mom and Dad are still Mom and Dad. The man, however, has made a new allegiance that takes first priority. People leave families all the time for whatever amount of time is necessary to accomplish a job. While writing this commentary, the USS Gerald R. Ford is deployed in the Middle East. So far, they have been at sea for 294 days. It is the longest deployment in over 50 years.   Each sailor with a family still has that family, but the navy is the sailor's current priority. A missionary called to serve in Uganda for a year will have his wife waiting for him. If it is a long-term mission, families usually go together.   There is no reason to get mentally stuck on Jesus' words, or to take them to unintended extremes. Jesus is referring to placing Him as the highest priority in whatever manner that entails for the situation. He confirms this, saying, “because of the ‘My name'.”   Whatever is done for Jesus in His name, obviously with the right heart attitude, is what He is referring to. If so, Jesus says that the effort will not be without its reward, noting that “a hundredfold he will receive.”   A new word is seen here, hekatontaplasión, a hundredfold. Some manuscripts say pollaplasiona, manifold. However, many translations that use those manuscripts still render the word as hundredfold.   Jesus' words should not be considered as quantity but quality. In other words, if someone left one wife to serve the Lord, he should not expect a hundred wives. Rather, he should expect the blessing to be a hundredfold in results and in internal satisfaction. Understanding this, Jesus finishes with, “and ‘life, perpetual' he will inherit.”   These words do not indicate merit for eternal life. Rather, Jesus has already said that what is done is for His name's sake. The person referred to is a believer. All true believers receive eternal life. As such, Jesus includes this thought as an assurance of that, not as a grant based on performance.   Read the slight differences in Luke and Mark concerning Jesus' words to get a better understanding of the overall intent of what He says –   “Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel's, 30 who shall not receive a hundredfold now in this time—houses and brothers and sisters and mothers and children and lands, with persecutions—and in the age to come, eternal life.” Mark 18:29, 30   “Assuredly, I say to you, there is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God, 30 who shall not receive many times more in this present time, and in the age to come eternal life.” Luke 18:29, 30   Life application: True story – A person in a church said he was called to be a missionary. Using this verse as a pretext to go forward, he notified the church and his wife that he was divorcing her to proceed with his calling.   This is a complete abuse of what Jesus is saying. The directives for marriage are laid out by both Jesus in the gospels and Paul in the epistles. If a person thinks he can get away with divorcing his wife to honor Jesus, he is severely deluded. Everything has a context. As noted above, a person does not stop being a son just because he unites with his wife.   Likewise, a person does not stop being a husband if he goes to serve the Lord (or the US Navy). Never attempt to use Scripture to justify the unjustifiable. The Lord will not be mocked, and judgment awaits all such disobedience.   Lord God, may our lives be an acceptable offering to You. Our lives are often filled with difficulties and trials, but help us to persevere and bring glory to You as we continue down the path You have set for us. During our walk, may we do our best to hold fast to Scripture, honoring You through faithful obedience. Amen.

Saturday, 16 May 2026   So Jesus said to them, “Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel. Matthew 19:28   “And Jesus, He said to them, ‘Amen! I say to you that you, the ‘having followed Me', in the rebirth, when He shall sit, the Son of Man, upon ‘throne, glory, His', you will sit, also you, upon twelve thrones, judging the twelve tribes – the Israel.'” (CG).   In the previous verse, Peter noted to Jesus that he and the others had left all and followed Him. As such, he asked what they would have. In response, Matthew records, “And Jesus, He said to them, ‘Amen!'”   As usual, when making a solemn proclamation, Jesus begins with “Amen.” His word is to be accepted as an assured truth. Continuing, He says, “I say to you that you, these having followed Me.”   The response is limited to true followers of Jesus. For example, there are many people who claim Jesus at this time. Hebrew Roots, Mormons, and Seventh Day Adventists, all claim to follow Jesus, but their doctrine holds to either a false Jesus (2 Corinthians 11:4), or a false gospel (Galatians 1:6-8). Jesus' words are exclusive of such. He next says, “in the rebirth.”   Two points about this. First, it is a new and rare word, paliggenesia, rebirth. It is from palin, again, and genesis, nativity. As such, it refers to a spiritual rebirth or the messianic restoration. It is only found elsewhere in Titus 3:5 –   “...not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration [paliggenesia] and renewing of the Holy Spirit.”   The second point is what this is referring to. Some tie the word to the previous clause. Others to the second clause –   “I say to you that you, the ‘having followed Me' in the rebirth...”   “I say to you that you, the ‘having followed Me', in the rebirth, when He shall sit, the Son of Man, upon ‘throne, glory, His'.”   The first option assigns this time as beginning with John the Baptist and continuing through Christ's ministry. The correct option is the latter. After Christ's ministry is complete and the Holy Spirit is poured out, then the rebirth is made possible. Therefore, Jesus' words are referring to what lies ahead in the future “when He shall sit, the Son of Man, upon His throne of glory.”   This then leaves open a couple of interpretations. Is this referring to the millennium or to the eternal state. Isaiah 65:17 speaks of a new heaven and a new earth. Thus, many equate it to what is said in Revelation 21:1, where it appears the same thought is presented.   However, this is incorrect. In Isaiah 65, it continues, referring to death, such as “For the child shall die one hundred years old.” In fact, such thoughts fill Isaiah 65:20-22. But in Revelation 21:4, it goes on to say, “And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.”   This cannot be the same time frame. Rather, it refers to the millennium. At that time, Jesus will sit on the throne of His glory, exactly what was prophesied to Israel in the prophets. This will be literally fulfilled. At that time, when Jesus is received as Israel's promised Messiah, He emphatically declares to His disciples, “also you upon twelve thrones, judging Israel's twelve tribes.”   The twelve disciples, who Jesus designates, will act in leadership roles. The idea of judging is not merely that of a court judging offenses. It is a way of referring to leadership, just as the judges of old served under the Lord. In this case, it will be the Lord incarnate with them serving and judging under Him.   Life application: It cannot be that the millennium will be overlooked. God made promises to Israel that must be fulfilled. To say that Isaiah 65 is to be fulfilled in “spiritual Israel,” supposedly meaning the church, does a complete disservice to the promises made exclusively to Israel. The dispensational model must be worked through for people to fully comprehend man's total dependence on God's grace as given through Jesus Christ.   If the millennium does not occur, there will be a void in this progression and in man's seeing what needs to be seen. And more, contradictions in the text itself are seen, such as noted above. Other glaring and irreconcilable contradictions will also arise.   Jesus does not say that the rebirth is the time of the millennium. He says that the time of the millennium will occur in the time of the rebirth –   NO: “the ‘having followed Me', in the rebirth, He shall sit, the Son of Man.” YES: “the ‘having followed Me', in the rebirth, when He shall sit, the Son of Man.”   Jesus includes the word hotan, when (implying hypothesis or more or less uncertainty). In Titus, Paul has shown that the rebirth is an event that occurs based on our relationship with Jesus. It is a condition that believers now possess.   At some point after the commencement of this event, which has been going on for two thousand years thus far, those in this state will enter the millennium, and Jesus will sit on His throne of glory. This promise is made apart from any notion of the rapture or the tribulation. It is simply a point of fact that will occur.   The rapture was, and remained, an unknown event until it was described by Paul with the words, “Behold, I tell you a mystery” (1 Corinthians 15:51). There is no need to shove either the church age or the rapture into Jesus' words here. They simply do not fit. He is speaking to Israel, under the law, about things promised in the law to Israel. He is further defining those matters at this time.   Lord God, You are ever faithful to Your people. We thank You that it is so. Your faithfulness to Israel means You will be likewise faithful to us. And what an encouragement that is. We fail You often, but because of Jesus, we are secure in You. Hallelujah to You, O God! Amen.

Friday, 15 May 2026   Then Peter answered and said to Him, “See, we have left all and followed You. Therefore what shall we have?” Matthew 19:27   “Then answering, Peter, he said to Him, ‘You behold! We, we left all, and we followed You! What hence it will be to us?'” (CG).   In the previous verse, Jesus assured the disciples that even if salvation is impossible with men, with God, all things are possible. Next, Matthew records, “Then answering, Peter, he said to Him.”   Peter's zeal to speak up once again comes to the forefront. He was bold to speak, not always with careful thought behind his words, but at times his utterances were profound. In this case, his question follows naturally after the discussion about entering the kingdom of the heavens. He emphatically says, “You behold! We, we left all, and we followed You!”   Earlier, Jesus had said to the young ruler, “If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me” (Matthew 19:21).   Peter has emphatically noted that they had done just that. They were not rulers in Israel, but they had willingly stepped away from their previous lives as soon as Jesus made the call. This does not mean they didn't continue to fish. Jesus told Peter to go fishing, and in the first fish he caught, there would be a coin in its mouth.   What it does mean is that they set aside their vocations to wholeheartedly follow Jesus. If at some point, Jesus said, “We need fish,” it can be assumed that those who were fishers went out and got some. Whether they worked or not at times is not the issue. The issue is that their lives, including any temporary jobs, were directed to the ministry.   Because they had left all behind to follow Jesus, Peter's emphatic declaration was surely intended to “remind” Jesus of this fact. And so, he continues, asking, “What hence it will be to us?”   The words can be taken in various ways. But the substance behind the question is just as anyone would rightfully wonder, regardless of the intent of the heart, “Lord, what lies ahead for us in the kingdom?” One may have been thinking of riches, another of sitting in a powerful position, etc.   It is impossible for us to know the intent behind Peter's question, but it is a logical one from any perspective. The fact that it is asked is really the issue. Jesus said to the young ruler, “Come, follow Me.” Nothing was stated to him about what type of treasure in heaven he would receive. But Peter wants to know.   Life application: The Bible tells us various things about what believers can expect, chief among them is the prospect of eternal life. However, we are not given a detailed list of the treasures associated with what eternal life will be.   If we are to live lives that are like we have now, getting sick, breaking bones, frustrations of various sorts, etc., would eternal life really look so great? What we do know is that things will be very different. Things like pain, death, and sorrow will be gone. These are promises in God's word. As such, we can be confident that whatever else is associated with eternal life, it will be wonderful.   As such, there is no need to ask beyond what has been promised. God will reveal it to us in due time. The call will be made, and this mortal will be replaced with immortality. This is the great hope of the believer. Until that day, may we not lose heart. The world is a tragic place at times, and we must endure through it.   We should not take what we know about existence now and assume that what is coming will be like it, but better. Rather, it will be unlike it and infinitely better. Hold fast to this. God has promised us restoration. Therefore, it will come to pass.   Lord God, how grateful we are for the hope of a new and better existence, apart from sin and its consequences. May our hearts and minds be directed to You all our days as we anticipate the glory to come. Praises to You, O God, for the words of life and restoration promised in Your word. Amen.  

Thursday, 14 May 2026   But Jesus looked at them and said to them, “With men this is impossible, but with God all things are possible.” Matthew 19:26   “Having gazed, also, Jesus, He said to them, ‘With men, this – impossible, it is. With, also, God – all possible, it is.'” (CG).   In the previous verse, the disciples were floored at Jesus' words about the chances of the rich entering the kingdom of God, asking, “Who then can be saved?” Because of their question, it next says, “Having gazed, also, Jesus.”   This is only the second time the word emblepó is seen in Matthew. It is from en, in, and blepo, to look. As such, it is more than just looking, but “in-looking” or gazing at, observing fixedly, etc. In Matthew, it doesn't say who or what Jesus gazed at, but in Mark, it specifically says He gazed at them, meaning the disciples.   Something prompted more than just a cursory look. They may have had confusion, fear, or even a sense of horror at what they heard. If salvation is that hard to obtain, then what will happen to them, their families, or even their nation? Jesus, understanding the magnitude of weight His words placed on their minds, next responds. Matthew records, “He said to them, ‘With men, this – impossible, it is.'”   A new word is seen, adunatos, to be unable. It is derived from the negative particle a adjoined to dunatos, powerful or capable. That is derived from dunamai, to be able or possible. Jesus refers to the impossibility of the rich saving themselves (with men).   Whatever thoughts the disciples had about salvation, Jesus had taken their highest supposed ideal, that of a rich man, and He had negated any chance of such a person saving himself.   The implication, then, is that all others would fare just the same. None could save themselves. With that difficult thought expressed, He then provides a ray of good news, saying, “With, also, God – all possible, it is.”   The first use of dunatos is seen here. It was explained already. Where there is no chance of humanity saving itself, with God, it is possible. The disciples had not thought through their state from a biblical perspective. But neither had anyone in Israel done so. If they had, they would not believe that the rich were more easily saved than anyone else.   Only in the writings of Scripture, inspired by God, is there a hint of the thought expressed by Jesus. There is a problem that exists within humanity that, by default, negates any hope of man being able to restore himself to God. That problem is sin. It is an internal infection that is found in all humanity.   As sin comes through law, it should have dawned on Israel that the medium in which they existed, that of law, would never correct their state, even with the efforts of the most law-observant person.   Life application: Imagine a perfect precision machine that requires a particular perfect part to work without catastrophic failure. It is known that such a part is possible to be constructed, but from the first prototype onward, a flaw is found in every single part that follows.   Would it make sense to use one of those parts in this perfectly precision machine? Of course not! The machine itself would fail. It would be pointless to even try to use a part with a known defect. Every single copy of the original would have to be destroyed.   The problem isn't with the form of the prototype. Rather, it is the state of the prototype. Every piece molded after it carries the same state. To resolve this, another prototype with the same form could be introduced. However, if it had a perfect state to go along with its form, it would be an acceptable “first part.”   And more, because it isn't the form, but the state, it could be used to change the state of parts from the original prototype. The form wasn't the problem. There must be a realm, or state, in which the part exists that will make each previously defective part acceptable. Once that is realized, the problem is resolved.   The problem for the parts is that they have no power to change their state. They simply exist in the state in which they were produced. But an external source could make the change. This is what Jesus is speaking about. Humanity is in a state that does not, and indeed cannot, restore itself to perfection.   But God, who is outside of our realm, could make the change. He could, and He did. When that change was effected, it was then made available to all others. This is why no other religion on the planet can bring salvation. They are dealing within the state of corruption. This is because there is one God, and His correction for our state is only found in Jesus.   Only this one, true God, can bring about the necessary change in our state. And He did! Thank God for the goodness of God in Christ. Through the incarnation, cross, and resurrection of Jesus Christ, we go from the state of law to the state of grace. Hooray for Jesus!   Lord God, we have a fault within us that is impossible to correct. No wonder destroying the whole world by flood, minus eight people, still didn't fix the problem. The corruption remained. What amazing lessons You are giving us in Your word. We need what You have done through Christ. It is evident that nothing else will do. And so, we choose JESUS! Amen.  

Wednesday, 13 May 2026   When His disciples heard it, they were greatly astonished, saying, “Who then can be saved?” Matthew 19:25   “Having heard, now, the ‘disciples, His', they were outstruck, exceedingly, saying, ‘Who then, he can be saved?'” (CG)   In the previous verse, Jesus told the disciples about the difficulty of being saved, it being easier for a camel to go through the eye of a needle than for a rich man to be saved. Matthew next records, “Having heard, now, the ‘disciples, His', they were outstruck.”   They were completely floored at hearing Jesus' words. The prevailing sentiment was that being rich was God's blessing. They probably even thought of that based on the wording found in Moses' writings. Time and time again, Deuteronomy, for example, refers to the blessings that will come upon the people when they do right things, such as helping the widows and orphans, strangers and foreigners, etc.   The implication is that they are wealthy enough to do those things. In Deuteronomy 28:1-12, the promises of blessings are many and varied, but they all point to great prosperity. Hence, the assumption is that God is blessing a person when he is rich and prosperous. When the curses are pronounced, there is poverty, dearth, famine, etc.   Therefore, the people could look at the writings of Moses and the later prophets and, in this shallow way of viewing their state, assume that the wealthier a person was, the more “right” he must be with God. This thought is not limited to Israel. The thinking permeates the world in general. Because of this, it next says they were outstruck “exceedingly, saying, ‘Who then, he can be saved?'”   If God favors the wealthy and it is hard for them to be saved, how could anyone be saved? It seemed wholly contradictory to their thinking. This is because the nation and culture had viewed their interactions with the Lord based on a false premise. Wealth for the nation was a promised blessing when they were right with the Lord, even to “showers of blessings” and the “windows of heaven” pouring forth blessing.   However, individual wealth does not necessarily come through being a good person. Nabal, in 1 Samuel 25, was very wealthy, but he was a fool in the eyes of God and was expected to be remembered as such before the people. The people looked at wealth in only one way, failing to understand that it is what is inside a man that makes him right with God.   Life application: Jesus' words concerning the wealthy are based on where the wealthy person's priorities lie. It is generally true that poor people are much more willing to share the little they have than the wealthy. In fact, it is almost axiomatic that it is so.   Anyone who has ever had a paper route can tell you that the poorer people will usually tip every month and give a big bonus every Christmas. The rich houses almost never tip, and at Christmas, a teeny weeny tip, less than that of the poor people's monthly tip, may (may!) be forthcoming.   Studies have shown that the highest 2% of earners are in the highest bracket of shoplifters. Such people do not have hearts right with God. And yet, because of their wealth, everyone assumes they have been blessed by Him. Until we step back and consider what wealth truly means, we will always have a faulty view of what God's favor means.   Be sure to honor the Lord with your heart, regardless of your level of wealth. He is watching to see who is sold out to Him, not prosperity, wealth, possessions, etc. Take time to read 1 Samuel 25:2-39 today. Don't be like Nabal, what a fool! Have a heart for the Lord regardless of what your bank account says. This is what God is looking for.   Lord God, thank You that we don't need to be rich, wise, powerful, or politically connected to be right with You. All we need is trust in Jesus and a reliance on what He has already done. From there, we can live our lives for You in whatever way You set before us. Thank You for the promise of eternal blessing in Christ our Lord. Amen.

Tuesday, 12 May 2026   And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”  Matthew 19:24   “Again, now, I say to you, easier, it is: camel through ‘aperture, needle' to traverse, if rich entered into the ‘kingdom, the God'.” (CG)   In the previous verse, Jesus noted the impracticability of a rich man to enter the kingdom of the heavens. He now shows just how hard this is, saying, “Again, now, I say to you, easier, it is.”   Jesus will give an example of the immense impracticability of a rich person getting into the kingdom of the heavens. His words have resulted in several unfounded explanations of the meaning. What He says is, “camel through ‘aperture, needle' to traverse.”   Two new words are introduced here. The first is trupéma, an aperture. In the case of a needle, it would be what we call its eye. The second is the rhaphis, a needle, coming from rhapto, to sew.   In plain English, Jesus says that it is easier for a camel to go through the aperture (the eye) of a needle than what He will next state. Before that, two amendments to this over the centuries to soften the meaning have been made. The first is that some claim the word is not κάμηλος [kamelos], a camel, but κάμιλος [kamilos], a cable. It is agreed there is no support for this, but it was introduced.   The second change-up is a switcheroo in the meaning of “aperture.” Instead of it being a literal needle's eye, it is a gate called the Eye of the Needle, which is not big enough for a camel to go through.   This is something that was introduced much later in Christian history. Most believe it came about around the 1400s to soften the meaning of Jesus' words, probably introduced by someone who was rich and didn't like the implication of what Jesus says, which continues with “if rich entered into the ‘kingdom, the God'.”   In other words, it is easier for a camel to squish through the eye of a needle than for a rich person to get to heaven. The comparison of an animal going through a literal needle's eye is seen elsewhere in Mideastern writings. The Koran uses Jesus' statement exactly, without regard to a gate. The Talmud uses the term “elephant” instead of “camel.”   Another point is that the word trupéma, aperture, in Matthew is changed in Mark 10:25 to trumalia, orifice. Likewise, the word rhaphis, needle, is changed in Luke 18:25 to belos, a missile (as in the flaming darts of Ephesians 6:16).   Why are these changes important? It is because they demonstrate that Jesus was talking of something small, held in the hand, and that has an aperture or an orifice, not an eye. The word “eye” is an explanation, not a translation. In other words, Jesus was speaking of a literal needle with a teeny weeny, eensy weensy hole in it.   It was a phrase that would have been known and understood by the disciples without any changes or needed modifications.   Life application: At times, pastors will use the “small gate” explanation in an attempt to justify why it is ok to be rich, teaching that Jesus was giving a moral lesson and He wanted to show that a camel must get on its knees to squish through such a small gate. Thus, we should be humble as we rake in the millions.   This is a ludicrous twisting of Scripture, and it completely misses Jesus' point. The words of this verse are making a point about trusting in anything but God for a right standing with him. Jesus will even say this explicitly.   But people run ahead with teachings that are easy to comprehend, sensational, or that seem to relieve the immense tension that arises with such a bold statement about wealth and salvation. If they would pick up the Bible and read it in context and from cover to cover, the tension would fade away.   Paul explains exactly what the meaning of Jesus' words is in 1 Timothy 6:17 –   “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.”   Jesus was speaking about trust. Paul, speaking through Timothy to rich people (yes, saved rich people), speaks about trust. Trust in Jesus, regardless of how much you have, little or much. That is the sweet spot.   Heavenly Father, whatever wealth or possessions we possess, they ultimately came from You. We thank You for what we have, but we also know it could all be gone in a flash of fire or a deluge of water. We will put our trust in You alone for all things. Amen.

Monday, 11 May 2026   Then Jesus said to His disciples, “Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.  Matthew 19:23   “And Jesus, He said to the ‘disciples, His', ‘Amen! I say to you that wealthy, impracticably, he will enter into the ‘kingdom, the heavens'.'” (CG)   In the previous verse, the rich young ruler went away sorrowful because he had great possessions. With his departure, the narrative continues, “And Jesus, He said to the ‘disciples, His', ‘Amen!'”   Jesus has a statement of surety to be considered based on what has just happened. His initial statement, “Amen,” calls for attention to what He will next say. And what He will say was, and remains in people's minds to this day, a shocking proclamation. He said, “I say to you that wealthy, impracticably, he will enter into the ‘kingdom, the heavens'.”   A new adverb is seen here, duskolós, impracticably. It refers to that which is impracticable. The word “hardly” almost measures up to the thought, but it implies something that can be done with effort. The biblical understanding of the words excludes merit. As such, impracticably, which refers to something “incapable of being performed or accomplished by the means employed or at a command” (Merriam-Webster), is a better fit.   Jesus doesn't state the reason here, but as noted, understanding His meaning from the greater body of biblical Christian theology, it is understood that identifiers such as lineage, gender, status, wealth, culture, etc., have nothing to do with entry into the kingdom of the heavens.   Jesus' words will cause a state of mental confusion among the disciples, but His reassurances will let them know that what is impracticable from one angle is perfectly plausible and practicable from another.   Life application: Anywhere you go on our spinning blue ball called Earth, there will be rich people and poor people. A common trait among the majority of the wealthy is that they have been blessed by God, or gods, or their own efforts (as if they are gods), and those around them have not been so blessed.   This is natural to assume. Hollywood actors may be good at what they do, but there are innumerable other actors who are just as good or better who came at the wrong time, had a bad day while interviewing, etc.   But those who get the actor position don't consider all the variables. Most assume it was because of their greatness that they were selected. Eventually, this forms into a god complex as people throw themselves at their feet, money comes in so quickly they cannot spend it all, and everything seems as if the world was fashioned just for their existence.   Such thoughts will inevitably lead to the thought that God must love them because He set up their lives to be so marvelous. If this is so, there is no need to rely on another for the greater spiritual matters involved in a relationship with God. Such as that is for those who aren't in His favor and need to “work” at getting right with Him.   As noted, the disciples were a part of the Jewish culture. They were surrounded by the rich, spiritually elite, kings, and so forth. The natural assumption was that God had blessed these people, as if the material world is what God is interested in. Jesus is working them through such misconceptions, but it won't be until His crucifixion and resurrection that their understanding will begin to truly develop.   And yet, years later, there were still incorrect assumptions in their minds. Peter showed this when he failed to uphold the purity of the gospel as recorded by Paul in Galatians 2. Peter was still relying on earthly aspects of cultural adherences and identities as having a priority over faith in Jesus Christ. Paul had to call him out on that.   No such thing matters in this physical world concerning what is needed to be right in the spiritual kingdom, which God has ushered in. Faith. Faith in Jesus Christ and what He has done is what matters. Add anything else into the mix, and it becomes about us and what we have, do, or are. Fix your eyes, heart, and affections on Jesus!   Lord God, the Christian faith turns the ideas of this world upside down. We know that a difficult life, even one filled with pains or sadnesses, does not mean we are not favored by You. Thank You for the reassurances we have that Jesus has accepted us because of faith in what He has done. Thank You for this simple path back to You. Amen.

Sunday, 10 May 2026   But when the young man heard that saying, he went away sorrowful, for he had great possessions. Matthew 19:22   “And having heard, the young man, the word, he departed – grieving, for he was ‘having possessions, many'.” (CG)   In the previous verse, Jesus said to the young ruler, “If you desire to be complete, you go, you sell your ‘the possessings,' and you give these to ‘poor', and you will have treasure in heaven. And you, hither! You follow Me.”   That was the final instruction for this young man to enter perpetual life in the manner he requested. Matthew next records, “And having heard, the young man, the word, he departed – grieving.”   It must be remembered that this person was asking how he could merit perpetual life. This is the problem. The young ruler was making the issue about himself and his merit before God. All three synoptic gospels indicate this. Matthew, which is indicative of the other accounts, said, “Teacher, what ‘good' I should do that I may have ‘life perpetual'?”   He was doing this based on the words of the law found in Leviticus 18:5. Jesus' answer was necessary to give as He did because the law was still in full force. It would be inappropriate for Him to say that He could find life some other way at this time.   Therefore, Jesus gave the commandments He wanted the young man to focus on, and then He said to be complete in meeting them, he would need to sell what he possessed, give it to the poor, and he would have treasure in heaven. Then he was to come to Jesus and follow Him.   This is what brought about his grief. He would have to give up everything to attain life, but what a challenge! But this is how the law works. If he couldn't love his neighbor as himself, he proved, by default, that he did not love God above all else.   Because of this, Matthew records, “for he was ‘having possessions, many'.” As the subject and accomplishment were about himself while living under the law, he could not find the spiritual stamina to do it. And indeed, no one could. Approximately fourteen hundred and fifty years of Israel living under the law proved this.   But step back now and look at what he missed by making it about himself. Jesus told him to keep certain commandments. Did Jesus do this? Yes, He fulfilled the law perfectly. But more, before He did that, what did He do? He gave up all of the riches of heaven to accomplish the necessary requirements of the law –   “Let this mind be in you which was also in Christ Jesus, 6 who, being in the form of God, did not consider it robbery to be equal with God, 7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. 8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. 9 Therefore God also has highly exalted Him and given Him the name which is above every name, 10 that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, 11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Philippians 2:5-11   Jesus gave up everything, giving Himself to the poor people of the world who were stuck under the authority and condemnation of Satan. He did not ask the ruler to do anything He didn't do. Now that Christ has fulfilled the law, the answer to the same question can be answered quite differently –   Q: Teacher, what ‘good' I should do that I may have ‘life perpetual'? A: Trust in the completed work of Jesus Christ, and you will have ‘life perpetual'.   Jesus had not yet completed His mission when the young man came to Him. Therefore, the answer had to be about the law leading to death. Now, with Christ's sacrificial offering that brought the law to an end, there is no law to deal with. Rather, there is Christ's fulfillment of it. Our faith is in what He did, not in what we must do. Our “doing” is His “having done.”   Life application: The general tone of commentaries concerning this passage is essentially that we must do what Jesus instructed this young man. And it is true, if we accept the premise that we are under law, such as the Seventh Day Adventists, Hebrew Roots adherents, etc., claim, then we are obligated to do just what Jesus told him to do.   However, if we accept the premise that Jesus died in fulfillment of the law, we are under no obligation to do those things. They have been done for us. Why would Jesus tell you to do the things of the law that He accomplished, fulfilled, and annulled? That would mean His cross was a pointless gesture.   He wouldn't, and He doesn't. All He asks of the people of the world to do is to trust that His doing was sufficient and that He will be our representative before the Father. So the proposition is laid forth for you. You can go it alone under law, or you can trust Jesus, who accomplished all, all by Himself. Choose wisely. Choose Jesus.   Lord God, it is not easy to set ourselves aside and say, “I will relinquish my very soul into the hands of another.” But when the “other” is You, how easy it suddenly becomes. Thank You, O God, for coming in the form of a bondservant under the law to redeem us to Yourself. What manner of love this is! Hallelujah to You, O God. Amen.

Saturday, 9 May 2026   Jesus said to him, “If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me.” Matthew 19:21   “He said to him, Jesus, ‘If you desire to be complete, you go, you sell your ‘the possessings,' and you give these to ‘poor', and you will have treasure in heaven. And you, hither! You follow Me.'” (CG)   In the previous verse, the young ruler told Jesus that he had guarded all the commandments Jesus referred to in the previous verses since his youth. With that having been said, Jesus next gets to the root of the man's true state by giving him one last directive. Matthew records, “He said to him, Jesus, ‘If you desire to be complete, you go, you sell your ‘the possessings,'.'”   A new word is seen, huparchó, to exist, to be, to possess. It is from hupo, under, and archomai, to commence. The connection can be seen in the sentence, “It is he who is the pastor of the church.” He possesses the position of pastor. The things that the ruler had existed under him.   Jesus' instruction is to take those things which existed under him, which were obviously unnecessary to him if he faithfully kept the commandments he claimed he kept. The reason for this, in particular, is because of the last one Jesus referred to. It was not a part of the decalogue. Instead, it was a principle found in the moral codes of Leviticus, “You shall love your neighbor as yourself.”   If he loved his neighbor as himself, he would tend to his neighbor as he tended to himself. But he was rich, and many of his neighbors, the people of Israel and any strangers among them (Deuteronomy 10:18, etc.), were poor.   If he loved them as he loved himself, he would tend to their needs just as he tended to his own. Jesus has, as in Matthew 5, raised the bar from simple precepts to what lies behind them. The parable of the Good Samaritan is an example of such a situation. The idea of tending to them in this way is made explicit in the next words, “and you give these to ‘poor', and you will have treasure in heaven.”   A bar has been set for this young ruler. To attain perpetual life under the law, he would need to give up everything he possessed as a demonstration of his true care for the precepts of the law. Understanding this, He next says, “And you, hither! You follow Me.”   Another new word is seen, deuro, hither, or here. In most cases, it is used as an emphatic verb, signifying to come hither. But the verb is only implied. It can also be used as an adverb. It is used that way in Romans 1:13, where it says, “Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now [deuro]) ...”   Jesus implores him that if he wants to learn the way of meriting favor through the law, he will sell everything, give it all to the poor as a demonstration of his love for his neighbor, and then come to Him to learn the way of attaining perpetual life as stated in Leviticus 18:5 –   “And you guard my enactments and my verdicts, which he will do them, a man, and he lived in them. I, Yehovah.” Leviticus 18:5 (CG)   The man's question was based on that precept. Therefore, Jesus gave His answer to this man based on his question. He did not introduce salvation by grace through faith at all. Rather, He confirmed what is necessary to attain eternal life through law observance.   Life application: This interaction between the ruler and Jesus has nothing to do with Christians attaining eternal life through the finished work of Jesus. The man was emphatically implored by Jesus to follow Him. Jesus had not yet died in fulfillment of the law. If the man followed His instructions and then followed Him as instructed, he would have been “perfect” in his pursuit of the law.   Obviously, this could not have happened, but Jesus' words were an instructional tool to learn what is required if one wants to attain life through law observance. The key to understanding this interaction is the man's initial words concerning his desire for perpetual life. He said, “Teacher, what ‘good' I should do that I may have ‘life perpetual'?”   He inserted himself into the equation, “What good shall I do?” If he had asked, “Teacher, how can I be granted eternal life?” Jesus' response may have been completely different. The answer to the question for us is, “There is no good thing you can do to merit eternal life.” Instead, we must trust in what Jesus has done.   Understanding this, it is ridiculous to use this interaction as an example of what Christians should do. The Roman Catholic Church has what are known as the “counsels of perfection.” They build their theology on works, known as supererogation, based on this example. But perfection cannot come through works. We are already tainted with sin.   Rather, perfection comes through faith in Christ. His perfection is imputed to us. This interaction between the ruler and Jesus has nothing to do with Christian faith. It should never be used as an example of what we are to do to be pleasing to God.   To do so will only diminish the glory of what God has done for us in the giving of Jesus. Let us not mar grace. After salvation, if we want to do good stuff, that is great. But it should never be considered a condition for attaining perfection.   Lord God, thank You for the lessons we learn in Scripture. They lead us to the understanding that Jesus is all we need to be right with You. May we never assume that we can merit Your favor apart from Him. All glory to You, O God! Amen.

Friday, 8 May 2026   The young man said to Him, “All these things I have kept from my youth. What do I still lack?” Matthew 19:20   “He says to Him, the youth, ‘All these I guarded from my youth. What yet, I lack?'” (CG)   In the previous verse, Jesus finished His list of things to do in order to merit perpetual life. His answer was in response to the ruler's question about what he needed to do to obtain it.   Before evaluating the verse, it should be noted that there are some differences between texts –   “He says to Him, the youth, ‘All these I guarded from my youth. What yet, I lack?'” (CG) “All these I have kept,” said the young man. “What do I still lack?” (BSB)   With these differences noted, and now that Jesus' list has been given, this man replies to Jesus. Matthew records, “He says to Him, the youth.”   A new word is seen here. The man is now identified as a neaniskos, a youth. The term is used concerning a man up to the age of forty. It is ultimately derived from the adjective neos, new, as in “what was not there before”.   So, despite being a ruler, he is not an elderly person. This may explain why he is naïve about the ways of law, death, and attaining eternal life. Although the inability to perceive one's own sin does not suddenly perish with age.   However, this person sees that aging and death lie ahead, and he is looking to avoid that by meriting what had thus far eluded the people of Israel. Having been presented with Jesus' words, he says, “All these I guarded from my youth.”   Two new words are seen here. However, they are only in some texts. For other texts, they will be introduced in the parallel account found in Mark 10. The first word is phulassó. It signifies to watch or guard, being derived from phulé, an offshoot, such as from a race or clan.   The idea is that someone from a particular race is isolated to that race. Hence, one would guard his genealogy, watching or guarding it as his heritage. This young man claims to have watched over his keeping of each commandment given by Jesus, not having strayed at all from faithful observance. And he has done it from his neotés, youth.   This is the second new word. It too is derived from neos, new. So this man is a youth who claims he has kept watch over the necessary commandments stated by Jesus since his youth. It seems a point is being made here about a lack of understanding by saying he was a youth, and yet the man is claiming he kept all the commands since his youth.   He is overly confident in his accomplishments despite lacking the years necessary to understand how things actually work. Despite this, he continues by asking Jesus, “What yet, I lack?”   One more new word is seen, hustereó, to be later. By implication, it means to be inferior or to fall short or be deficient. In other words, if someone is in a race and he comes in later, or last, he is deficient in what is necessary to win.   This young ruler is in a race to attain perpetual life. He wants to know how he can win this race by eliminating whatever will cause him to “arrive later” at the goal.   Life application: The word hustereó is used several times in a manner similar to the question of the young ruler here. In Romans 3, Paul says, “for all have sinned and fall short [hustereó] of the glory of God.” Again, in Romans 4, it says –   “Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short [hustereó] of it.” Hebrews 4:1   Another time where it is in a similar context, it says –   “...looking carefully lest anyone fall short [hustereó] of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled.”   Paul elsewhere equates our time in this life as a race, noting of himself, “I press toward the goal for the prize of the upward call of God in Christ Jesus” (Philippines 3:14). If we are somehow trying to merit our salvation, we will always arrive late, lacking the necessary requirement to attain eternal life.   Paul's race was not one attempting to merit salvation. Rather, his race was one ran because of his salvation. He was striving ahead in Christ's salvation, offered to all and attainable by simple faith in what He has done. This is what is pleasing to God. It is certain that God has no time for braggadocios who set out to impress Him with their insufficient efforts to merit His favor.   He is looking for those who are trusting in His provision. We are already in the ocean of sin. There is nothing we can do to get ourselves out of it. But He is pleased to extend His hand through Christ if we are willing to reach out for it. Be wise and take it! That is where God will find true pleasure in you.   Lord God, we are lost sinners heading for destruction without reliance on Jesus. But You sent Him! Despite our fallen state, You were willing to send Your Son into the world to rescue us. Where does such love come from? Thank You, O God, for the wonderful grace found in Jesus Christ our Lord., and Savior. Amen.

Thursday, 7 May 2026   ‘Honor your father and your mother,' and, ‘You shall love your neighbor as yourself.'” Matthew 19:19   “You honor the father of you and the mother, and you will love the ‘near you' as yourself.” (CG)   In the previous verse, and in response to the question about how to enter perpetual life, Jesus began listing a series of commands that were intended to make this come about. That list continues with, “You honor the father of you and the mother.”   Jesus had listed from the Ten Commandments numbers six, seven, and eight. He now backs up to the fifth –   “Honor your father and your mother, that your days may be long upon the land which the Lord your God is giving you.” Exodus 20:12   This was probably a shoo-in for the man questioning Jesus. Even though he was a bit unruly in High Yeshiva, those days were gone, and mom and dad would give him a thumbs up when he needed it. After all, he was their precious Schlomo who was to carry on their name with his own family.   So far, so good. Jesus now diverts from the Ten Commandments to cite one of the moral laws laid out in Leviticus, saying, “and you will love the ‘near you' as yourself.” This precept is cited in a string of moral and ceremonial precepts in Leviticus 19 –   “You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the Lord.” Leviticus 19:18   At this point, the ruler is probably thinking the deal is sealed. Despite no one else having made it since the giving of the law, he could do it! His neighbors loved him. He always had parties in the cul-de-sac and invited them for the fun and food. For sure, if anyone had done these things, it was him!   Life application: In Romans 13, Paul gives a general repeat of what Jesus has said here. He changes the order of things and adds in additional material, but it reflects the thought conveyed by Jesus –   “Owe no one anything except to love one another, for he who loves another has fulfilled the law. 9 For the commandments, ‘You shall not commit adultery,' ‘You shall not murder,' ‘You shall not steal,' ‘You shall not bear false witness,' ‘You shall not covet,' and if there is any other commandment, are all summed up in this saying, namely, ‘You shall love your neighbor as yourself.' 10 Love does no harm to a neighbor; therefore love is the fulfillment of the law.” Romans 13:8-10   Paul is not saying that believers are to do these things in order to merit salvation. Just the opposite is the case. He is saying this because Jesus has merited our salvation, and we should desire to act in accord with the salvation He has provided.   It would be completely contradictory for Paul to say in Romans 6:14 that we “are not under law but under grace,” and then to tell those in the church that they must obey certain laws in order to be saved.   But this is how many interpret what Paul is saying, such as, “See, Paul observed the Ten Commandments, and he has told us to do so too.” In this perverse thinking, adherence to Moses becomes the vehicle by which we are supposedly pleasing to God, something contrary to the gospel, which says we are pleasing to God through trusting Jesus' merits before His throne.   As can be seen, there is a difference in “pleasing for salvation” and “pleasing because one has been saved.” Jesus did the first, and we are asked to consider and apply the latter to our walk before God. That conduct, then, leads to how we will be judged, not “for” but “in” our salvation –   “For no other foundation can anyone lay than that which is laid, which is Jesus Christ. 12 Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, 13 each one's work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one's work, of what sort it is. 14 If anyone's work which he has built on it endures, he will receive a reward. 15 If anyone's work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.” 1 Corinthians 3:11-15   Get the boxes right. Be sure to stay away from anyone who teaches that you must act in order to be saved. Jesus acted for us. We are to believe. This is the difference between the true gospel and a false one.   Lord God, thank You that we do not need to merit our salvation. If we did, we would be like every other person in every other religion on the planet. We would be pursuing salvation through our own efforts, never knowing if we had done enough. But we know that Jesus did it all and that, through Him, we are saved. Hallelujah for Jesus! Amen.  

Wednesday, 6 May 2026   He said to Him, “Which ones?” Jesus said, “‘You shall not murder,' ‘You shall not commit adultery,' ‘You shall not steal,' ‘You shall not bear false witness,' Matthew 19:18   “He says to Him, ‘Which-such?' And Jesus, He said, ‘Not you will murder, not you will commit adultery, not you will steal, not you will false-witness.'” (CG)   In the previous verse, Jesus noted that One is good, God. After that, He answered the ruler's question concerning what to do to obtain perpetual life, saying that if he wanted to have perpetual life, he was to keep the commandments. Hearing this, and knowing there were a lot of commandments mentioned in the Law of Moses, “He says to Him, ‘Which-such?'”   A new word is seen, poios. It is derived from pou, where, and hois, what sort of or such. The pou is turned into an individualizing interrogative (of character) to indicate “what sort of.” Hence, the entire thought gives the sense of “which ones,” or “what ones,” or something similar, based on the context.   However, the idea is that he is looking for quality of command rather than a cumulative list. In other words, “keeping what sort of commands are necessary for me to live.”   One would think Jesus would look at the man and say, “Well, you need to observe the entire law perfectly.” However, He doesn't. He sticks with the qualitative for His response, citing a somewhat surprising list of the sort that will lead to life. At the same time, He excludes some that the people found extremely important, like the Sabbath. To begin, Matthew records, “And Jesus, He said, ‘Not you will murder.'”   It is the sixth commandment. It is a rather easy thing to keep from doing. Your neighbor is alive. Despite how much you like or dislike him, just don't intentionally kill him, and you can check that one off the list. Next, Jesus says, “not you will commit adultery.”   This is the seventh commandment. It seems easy enough. The people were told not to do this thing. Therefore, if Jesus has set that as a standard, and a person can refrain from doing it, then he is a step closer to eternal life. Jesus next goes to the eighth commandment, saying, “not you will steal.”   Again, stealing is something one can refrain from doing if he is trying to earn his way to heaven. The need or the temptation might be there, but all he has to do is just not do it. Things are looking good for this guy if he has paid heed to Moses. Jesus next says, “not you will ‘false-witness'.”   This is another new word, pseudomartureó. It is derived from pseudomartur, a false witness. That, in turn, comes from pseudés, false, and martus, a spurious witness. Jesus is referring to the ninth commandment concerning lying. This is another command that seems easy enough. Just tell the truth, and things will be fine.   Jesus has added nothing new to the requirement, something maybe the ruler was expecting. Instead, He cited laws from the second half of the Ten Commandments, those pertaining to responsibilities toward others. He has not finished, but so far, it seems as if this guy might be a shoo-in for perpetual life, depending on his past conduct.   Life application: Jesus' words to this man refrain from the responsibilities directed toward God found in the first half of the Ten Commandments. This is purposeful because if one cannot meet his obligations toward his fellow man that he can see, it is certain he will not meet his obligations toward God, whom he cannot see.   Therefore, Jesus will get to the heart of the matter with this man and his desire to be granted perpetual life. One step at a time, Israel is being schooled on what is necessary to please God. They are also being shown why no one since the time of Moses has lived and continued to live without dying.   In seeing this, they will then have all the information they need to choose a Messiah who can deliver them from their body of death, something Paul speaks about in Romans 7. Unfortunately, the enticement of self-aggrandizement is so strong in most people that they cannot let go and trust God alone for salvation.   Instead, we as humans have an innate desire to put ourselves into the salvation equation, looking for a pat on the back from God when we stand before Him. But God has accepted the work of Jesus. This alone is where our righteousness can stem from. Therefore, no compliments will be given to those who look to themselves for justification.   “But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe.” Romans 3:21, 22   Lord God, thank You for the simplicity of the gospel. Help us to not to trip over it in our search for eternal life. Rather, may we carefully pay heed to what You have done through Jesus and be willing to accept that alone for our reconciliation with You. Amen.

Tuesday, 5 May 2026   So He said to him, “Why do you call Me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments.” Matthew 19:17   “And He said to him, ‘Why, to Me, you say, “Good?” None ‘good', if not One – the God! And if you desire to enter ‘the life', you guard the commandments!'” (CG)   In the previous verse, Jesus was asked by one who came to Him concerning what he needed to do to have perpetual life. The response is now given, saying, “And He said to him, ‘Why, to Me, you say, “Good.”?'”   This is in response to the man's words to Jesus, “Good Teacher...” The word “good” is not in all texts, and people debate over whether it belongs there or not. This is probably because elsewhere people are called “good.” For example, Jesus uses the term in Matthew 12:35, where He says that a good man, out of the treasure of his heart, brings forth good things.   It may be that to avoid a supposed contradiction, this word was taken out. Such instances do not demonstrate any contradiction. Jesus is, at the time, being asked about how to have perpetual life. As seen in the previous commentary, that was most certainly based on Leviticus 18:5. As such, it is a matter of law. Jesus has come. The law was a tutor to point people to Christ.   In other words, though the promise of attaining life through the law was given, it was obvious by the time Christ came that nobody could do it. Therefore, there was a need for the Messiah – God incarnate – to come and do what no fallen person could do.   It is for this reason that Jesus asked why He was called “Good Teacher.” It is the reason He continues that thought, saying, “None ‘good', if not One – the God!”   The law was given by God. It is His standard. If someone could do the things of the law, it would mean he was God. This is because original sin already infects humanity. We are fallen and, as Paul explains, we are incapable of perfectly performing under the law. Rather, “Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin” (Romans 3:20).   Jesus is indicating this to the man, and to all who will heed. In order to continue that line of thought, He next says, “And if you desire to enter ‘the life', you guard the commandments!”   A new word is seen here, téreó, to guard, such as from loss or injury. This is done by keeping an eye on what is being guarded, as a guard in a watchtower or other station would do.   The meaning is, if he does just what it says in Leviticus 18:5, he will enter ‘the life'. As it says, “And you guard my enactments and my verdicts, which he will do them, a man, and he lived in them. I, Yehovah” Leviticus 18:5 (CG). This is what will bring life.   Life application: If you want to enter the life that is eternal, Jesus says you must guard the commandments, just as it says in Leviticus 18:5. As is seen from Israel's history, this means perfectly, without one error or slip-up. Nobody else was able to do it. Do you think you can? But, as Jesus has shown, it is the only way to enter eternal life.   Oh no! This is a problem. Israel still doesn't get it thousands of years later. And so, what are we to do? The answer is, “Trust in Jesus.” He did the things of the law perfectly. Being God, He was capable of doing so. Now, through trust in Him, life can be obtained.   His work and perfect righteousness are imputed to those who will trust, by faith, that what He has done is sufficient to accomplish what God expects. In other words, God DOES NOT expect YOU to fulfill the law. It was given as a tutor to lead humanity to Christ. God expects you to TRUST JESUS' FULFILLMENT OF THE LAW.   So... do it today. Give up on yourself and commit your hopes to the merits of Jesus Christ. He will not let you down.   Lord God, thank You that we don't have to earn what has been so graciously granted to us by You through the giving of Jesus. May we never disgrace the cross of Jesus Christ by attempting to merit Your favor through our own pitiful attempts at attaining righteousness. Instead, we will trust JESUS! Amen.

Monday, 4 May 2026   Now behold, one came and said to Him, “Good Teacher, what good thing shall I do that I may have eternal life?” Matthew 19:16   “And you behold! One having approached Him, he said, ‘Good Teacher, what ‘good' I should do that I may have ‘life perpetual'?'” (CG)   In the previous verse, Jesus laid His hands on the little children and then departed. Next, it says, “And you behold! One having approached Him.”   Luke 18:18 identifies this person as a ruler. Whether this means the rule of a city, a synagogue, or someone in a position like the Sanhedrin isn't stated. But he is in some position of authority. This man approached Jesus and “he said, ‘Good Teacher, what ‘good' I should do that I may have ‘life perpetual'?'”   This seems to be an obvious question as the law itself offers it to the people –   “And you guard my enactments and my verdicts, which he will do them, a man, and he lived in them. I, Yehovah.” Leviticus 18:5 (CG)   The meaning is that a man would live by doing what the Lord says. That is a promise right from the law. But this man sees an obvious problem with this seemingly simple promise. Nobody in his history was alive except those born in his general generation.   Everybody since Moses had been born, lived, and died. One generation after the next, the people continued to die. As such, this man is curious to find out what the Lord was referring to. Thus, this man is not unlike Joseph of Arimathea, who came to Jesus to ask deep theological questions of Him despite the fact that he was a ruler of the Jews.   Their own theology had failed them. They strove under the Law of Moses, looking for the secret to living under the law, and they kept on punching their proverbial tickets. He is trying to get past this seemingly impassable wall.   Life application: It may be that this person came to Jesus to seek the key to being resurrected and then live forever at that time. If so, this would be someone from the Pharisee side of the theological aisle. However, he does not ask about the resurrection specifically. Instead, he asked about life perpetual apart from any other distinction.   Therefore, it is likely the man is looking to the promise in the law and wondering how he can get around dying in the first place. If this is true, he could be either a Pharisee or a Sadducee.   Sadducees didn't believe in a resurrection, but there is no reason to assume they didn't believe they could merit life through their deeds as promised in Leviticus. For the most part, unless someone has a misfiring brain, nobody wants to die.   People have been trying to cheat death all along. Today, there are companies and individuals striving to lengthen life or even cheat death altogether. As for the Jews at Jesus' time, if the Law of Moses gave a way for man to live, why wasn't it working?   For the next few verses, Jesus will deal with this issue. He will get to the heart of the matter concerning how to obtain perpetual life. Regardless of the outcome of this story in Matthew, if you would like the answer as to how to “cheat death,” which isn't really cheating at all, John's gospel explains the matter clearly and without any ambiguity –   “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 15 that whoever believes in Him should not perish but have eternal life. 16 For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. 17 For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.” John 3:14-17   If you want what the world has sought after since man first trod on the earth, come to Jesus. He alone has defeated death. If you believe the gospel of Jesus Christ, you too will live forever.   Lord God Almighty, we who have believed thank You for the absolute assurance we possess concerning the hope of eternal life. We know that we possess it, and we know it because Jesus has led the way. Death is defeated in Him, and we place our trust solely in Him. Thank You for Jesus Christ our Lord. Amen.

Sunday, 3 May 2026   And He laid His hands on them and departed from there. Matthew 19:15   “And having laid the hands on them, He went thence.” (CG)   In the previous verse, Jesus told the disciples they should not prohibit the little children from coming to Him because it is those like them to whom belong the kingdom of the heavens. Matthew next records, “And having laid the hands on them, He went thence.”   Mark, as before, gives a fuller rendering of the event, saying, “And He took them up in His arms, laid His hands on them, and blessed them.” The fact that Jesus laid His hands on the children means that He blessed them. It wasn't just that He rubbed their heads and told them they were cute.   What Matthew says is fully sufficient to convey implicitly that which Mark makes explicit. The reason for the difference is that a Jewish audience would know very well what the laying on of hands signified, whereas a Gentile audience may need a fuller explanation.   In verse 19:13, it said the children were brought so that Jesus might put His hands on them and pray. Because of this, scholars struggle to connect those words with what Jesus does here. For example, Bengel says, “Our Lord is not said to have prayed, as He had been asked to do in Matthew 19:13, by those forsooth who were not fully aware of His oneness with the Father.”   Bengel is saying that Jesus didn't need to pray because He is One with the Father. That is faulty logic. Elsewhere, Jesus prays to the Father. The Pulpit Commentary follows suit with Bengel's logic, saying, “Doubtless there was meaning in this omission. In conferring blessing he was acting in his Divine nature, and had no need of prayer.”   That assumes too much. The people did not know Jesus was God incarnate. The disciples struggled with this until it became explicit after the resurrection. Rather, the act of blessing is to be taken as an act of prayer. This would be true with any person who blesses another. The very act of blessing in this context implies that the words are a petition to God for the blessing to be realized.   Life application: Of this verse, Charles Ellicott says –   “The words and the act have rightly been regarded, as in the Baptismal Office of the Church of England, as the true warrant for infant baptism. More than doubtful passages in the Acts and Epistles; more than the authority, real or supposed, of primitive antiquity; more than the legal fiction that they fulfil the condition of baptism by their sponsors—they justify the Church of Christ at large in commending infants, as such, to the blessing of their Father. The blessing and the prayer of Christ cannot be regarded as a mere sympathising compliance with the fond wishes of the parents, and if infants were capable of spiritual blessings then, why, it may well be asked, should they be thought incapable now?”   Ellicott and others see Jesus' act in these verses as justification for infant baptism. And yet, to him, the steady stream of baptisms which follow belief for every person in the book of Acts, along with the prescriptive words found in the epistles, are “doubtful” in justifying immersion after belief? How can that be?   Jesus explicitly said to make disciples and baptize them, implying belief followed by baptism. His words are after the resurrection and are to be taken as a prescriptive command.   Further, Jesus did not baptize the children in this passage. He took them in His arms, and He blessed them. Blessing is not baptism. At best, an infant can be prayed over and dedicated to God. This is appropriate, and it is an act for the parents to openly make a commitment to raise their children in a godly, Christian manner. There is nothing wrong and everything right about that.   But to somehow try to justify infant baptism, while also denying the need for believers' baptism based on the Bible, is an impossible task because such a doctrine cannot be inferred, much less be found in Scripture.   Just because tradition is introduced into a church or denomination, it cannot be held as acceptable, no matter how long it has been practiced, if it does not conform to what the Bible says. If you have never been scripturally baptized after putting your faith in Jesus, it is time to do so. The Lord commanded it, the book of Acts makes it a normative event, and the epistles confirm that it is the proper practice to follow for all who believe.   O God, thank You that Jesus died, was interred, and rose again! In honor of that wonderfully good news, help us to be obedient to follow Him in believers' baptism, just as He instructed us to do. Praises to You, O God, for what You have done in Christ Jesus our Lord. Amen.  

Saturday, 2 May 2026   But Jesus said, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven.” Matthew 19:14   “And Jesus, He said, ‘You permit the children, and not you estop them to come to Me, for such, it is, the kingdom of the heavens.'” (CG)   In the previous verse, little children were brought to Jesus that He might put His hands on them and pray. However, the disciples rebuked them. Because of this, it next says, “And Jesus, He said, ‘You permit the children.'”   As before, Mark gives additional information, saying, “But when Jesus saw it, He was greatly displeased and said to them...” Jesus will use this event to make an object lesson for those who will pay heed. The disciples, through their roughness, were excluding the very type of person God is seeking. Therefore, He continues, saying, “and not you estop them to come to Me.”   There is a new word here, kóluó. James Strong defines it as estop. It is an archaic word that goes beyond stopping something to stopping up or plugging, akin to sealing a hole. The word continues to be used in legal matters. Beyond that, it is hardly seen.   There was an actual right of these children to be brought before Jesus, being of Israel. To preclude them from coming to the Messiah would be unthinkable. However, not only was this a right of such, but Jesus will also use this right to form an object lesson for the disciples, and by extension for all, to learn from. And so, He continues, saying, “for such, it is, the kingdom of the heavens.”   Jesus is doing the same thing as He did in the previous Chapter –   “At that time the disciples came to Jesus, saying, ‘Who then is greatest in the kingdom of heaven?' 2 Then Jesus called a little child to Him, set him in the midst of them, 3 and said, ‘Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. 4 Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. 5 Whoever receives one little child like this in My name receives Me.'” Matthew 18:1-5   As was seen in that object lesson, it was not directly little children that are greatest in the kingdom of the heavens, but those who are like little children. The same is true here. These little children had a right (and an obligation) as children of Israel to participate in all cultural matters. They were circumcised, observed the Sabbath, observed the Passover, etc. As such, they had every right to come to Jesus, who is the fulfillment of those types and shadows.   However, it is not these children who, by default, were entitled to the kingdom of the heavens, something assumed by scholars, preachers, and teachers of the word the world over, as if little children are automatically granted the rights of entry into God's kingdom, something the Bible never teaches. Rather, it is those who become like them, meaning accepting God's gospel by simple, childlike faith, who fit the words, γὰρ τοιούτων [gar toioutōn] “for such.”   Jesus is making an analogy between the little children of Israel, who were obligated to and had the right to the cultural benefits of Israel, and the people of the world who (if they are to participate in the kingdom of the heavens) are obligated to the same standard of entry as anyone else and who are entitled to every benefit derived from that entry.   Life application: The faulty teaching that all children are entitled to entry into the kingdom of the heavens, unfortunately, permeates the world of both believers and non-believers. Believers read the words and fail to see the object lesson Jesus is making. The teaching dismisses the doctrine of inherited sin, and it fails to understand the distinction between Israel and the nations.   Israel of the past is a template for salvation in Christ. There is a single entity entitled to receive the benefits, that entity is marked by certain traits, and the covenant between the two stands in God's eyes, even if the other party fails to meet the expectations. Israel's unfaithfulness in no way negates God's faithfulness. The same is true with acceptance of the gospel and entry into the New Covenant for believers today.   Outside of the faith, those who want to trap Christians into perverse ideology will cite the Bible even when they don't believe it, and who are as far from Christ as the devil Himself, by using passages such as this one to promote whatever agenda they desire.   For example, they may have a liberal run charity ostensibly intended to help children. By using verses out of their context, they will shame Christians for not participating in their misdirected approach, as if Christians are bad Christians if they don't approve of their charity (with all of its liberal baggage attached to it) because the Christians aren't willing to “help the children.”   Understanding the context of what Jesus is saying is paramount to ensure one doesn't fall into such inane traps. The children brought before Jesus are emblematic of other things. What Jesus says about them only applied to the children in the Israeli context at that time. But His words were equated to those who will enter the kingdom of the heavens at this time, something Israel only has a right to if they come to Jesus Christ by faith.   Faith in Him alone is how one enters into the kingdom being referred to.   Lord God, may we carefully evaluate everything presented in Your word, looking for the deeper underlying meaning of things that, on the surface, seem to present something that is not the ultimate intent for what is laid forth. Help us in this so that we will be mature believers, ready to instruct others in Your word as well. Amen.  

Friday, 1 May 2026   Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them. Matthew 19:13   “And they brought to Him children that He might upon-set the hands on them, and He might pray. And the disciples, they admonished them.” (CG)   In the previous verse, Jesus finished His words about eunuchs. They were the exception to those expected to marry. With His words concerning that complete, it next says, “And they brought to Him children.”   So, the progression in this chapter has thus far been the subject of divorce (with the implied sanctity of marriage), those who will not marry, and now it leads to children, the anticipated product of human marriage. These children were brought to him “that He might upon-set the hands on them.”   The word translated as child, paidion, indicates a small child, quite often in infancy, but beyond that, one that is no more than half-grown. It is also used figuratively when referring to infants or trainable people within the congregation (e.g., see 1 Corinthians 14:20).   The idea is that of blessing. They are not merely bringing children before Jesus to talk about their school grades, to question Him about the details of Noah's flood, or to have Him sign an autograph. Rather, these parents obviously understand Jesus' power and authority.   If He has the power to heal others and direct spiritual conduct, they have logically deduced that He has the power and authority to bless their children in anticipation of them having sound, faithful lives. That continues to be noted in the words, “and He might pray.”   When a person is having a bad day, he will call a friend or his pastor and ask for prayer. When a president is facing a national crisis, he will call a spiritual leader and ask for prayer. When a child is born, the parents will often ask for the pastor or the whole congregation to pray for their child.   These and countless other incidents occur because people believe others, especially those who are faithful followers of the Lord (the guy who calls his friend wouldn't call Drinking Dan for prayer. Instead, he would call Righteous Ron), have a positive spiritual connection with God that allows them to have their prayers answered by God.   This was the case with Jesus. Having heard His teachings and seen the fruit of His ministry, they were fully convinced of His ability to bring a blessing upon their children. One would think this would be universally understood to be a good thing. However, it next says, “And the disciples, they admonished them.”   This is more definitely stated in Mark 10:13, “...the disciples rebuked those who brought them.” The disciples saw this as an annoyance to Jesus' ministry, not wanting Him to be bothered with such trivial pursuits as this.   Life application: It is questioned where the power in prayer is. If God already knows everything, then why pray? The answer is that God already knows whether we will pray or not. If we don't pray, then there will be no response to the prayer, because it wasn't made.   Because of this, it is questioned where the power in prayer is. How can prayers have effective power in soliciting God if He knows whether we will pray or not? This is incorrect thinking. In all four gospels, it is recorded that Jesus told Peter he would betray Him three times before the rooster crowed.   Because Jesus said it was so, it was certainly so. The future had been written already. And yet, Peter had to live it out. The power of his denial was because he denied Jesus, not because God knew he would deny Jesus. Until it happened, it had not happened. Known outcome does not change the need for the process to take place.   We can have certainty that something will occur, but until it occurs, there is no actual cause and effect that takes place. The power of the response to pray is based on the prayer actually occurring. Think of a bear trap. We know of a bear that travels the same path every night. So, we put out a trap for the bear. We know the bear will go that way, and we know he will be trapped, but until it happens, there has been no cause and effect. Rather, the trap sits there without being snapped.   This may be hard to understand, but whether we consider prayer, salvation, or many other theological matters, without us exercising our free will to initiate the process, the event will not take place. If you want results from God, initiate the process. He is there to bring about the results if it is His will for those results to occur. If you don't pray, nothing to initiate the process means no results will be forthcoming.   Lord God, we may not understand all the things that pertain to You, but when Your word tells us something is a certain way, we should faithfully accept that it is so. Help us to have such an attitude toward Your precious word. Amen.

Thursday, 30 April 2026   For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who is able to accept it, let him accept it.” Matthew 19:12   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).   “For they are eunuchs who from mother's womb were born thus, and they are eunuchs who, they were eunuchized by men, and they are eunuchs who, they eunuchized themselves through the ‘kingdom, the heavens'. The ‘being able to contain' he contains.” (CG)   In the previous verse, Jesus told the disciples about those who could accept the premise concerning whether to marry or not. He next explains who those exceptions would be, beginning, “For they are eunuchs who, ‘from mother's womb' were born thus.”   A new word is seen here, the noun eunouchos, a eunuch. Strong's definition says, “a castrated person (such being employed in Oriental bed-chambers); by extension an impotent or unmarried man; by implication, a chamberlain (state-officer) -- eunuch.” The word is derived from eune, a bed, and echo, to have or hold. As such, the idea of “alone in bed” is understood.   Jesus' words of this first clause extend the idea of being a eunuch to a person born incapable of sex. Such a person is the first exception to the thought presented in the previous verse. Jesus continues, saying, “and they are eunuchs who, they were eunuchized by men.”   Another new word is seen, the verb eunouchizó, to eunuchize. It signifies making someone unable to procreate through mutilation or removal of the genitals (castration). The practice was once common. Today, it is much less common, but it has not died out. Religious cults and isolated subcultures still engage in the practice.   Further, sexual criminals are still castrated either through surgery or chemical castration. These are the second exception. The third category is noted as Jesus continues, “and they are eunuchs who, they eunuchized themselves through the ‘kingdom, the heavens'.”   This is the second and last use of the verb eunouchizó. As noted, the word extends beyond the standard idea of castration. It will figuratively be applied to those who don't engage in sexual activity for other reasons, including impotency or abstinence.   Some people are disciplined enough not to engage in sexual activity. They have placed something else above that aspect of life. In the case of acceptable self-denial, Jesus notes that there are those who have purposefully decided to pursue the kingdom of the heavens above marriage.   Paul was in this category. He refers to it in 1 Corinthians 7 and 1 Corinthians 9. He placed kingdom priorities above taking a wife. These are the three exceptions that are noted. The intent of Jesus' words is that, apart from these categories, marriage is the normally expected avenue for humanity. This is reflected in Jesus' final words on the matter, “The ‘being able to contain' he contains.”   In other words, if you fall into one of these categories, then your state is an acceptable exception to the original intent for humanity, which is to marry and remain married to your spouse.   Life application: In 1 Timothy 4, Paul says –   “Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, 2 speaking lies in hypocrisy, having their own conscience seared with a hot iron, 3 forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4 For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; 5 for it is sanctified by the word of God and prayer.” 1 Timothy 4:1-5   There are problems with forcing abstinence on others. First, it is contrary to the intent set forth for humanity as given in the first pages of Scripture. Second, it generally leads to other, more deviant side problems.   Paul's words in these verses are like an indictment on Roman Catholicism, penned in advance of the rise of that ideology. In order to serve the Lord as a “priest” or a “nun,” there must be a vow of abstinence, something not found in Scripture. It forces people to go against what is natural. That has led to sexual deviancy within their orders that is almost unmatched in any religion in history.   Homosexuality, molesting of children, violation of the “vows” between priests and lay people, or priests and the nunnery have filled Roman Catholicism since its inception. The RCC also commands that adherents abstain from certain foods at certain times, such as on certain days of the week.   These completely unbiblical practices set it off as the world's largest aberrant cult. Deviation from the Bible, either through allowing what it does not allow or commanding what it does not forbid, is wholly unacceptable. Be sure to stick with the Bible. Reject any teaching in any denomination or local church that does not comply with what the Bible presents.   Lord God, help us to know and apply Your precious word to our lives. May we not deviate from it. If we have had something contrary to what it teaches trained into us, help us to identify that precept and cut it out of our lives. May it be so to Your glory. Amen.

Wednesday, 29 April 2026   But He said to them, “All cannot accept this saying, but only those to whom it has been given: Matthew 19:11    “And He said to them, ‘Not all, they contain this word, but whom it has been given.'” (CG)   In the previous verse, the disciples responded to Jesus' words about marriage and divorce, saying that because of what He said, it is better not to marry. Having heard that, Matthew records, “And He said to them, ‘Not all, they contain this word.'”   The question arises: Is Jesus referring to His own words concerning marriage, or is He referencing the response by the disciples? His continued words through the next verse will show that it is in response to what the disciples said –   Disciples: “If it is this, the case of the man with the wife, it conduces not to marry.” Jesus: “Not all, they contain this word.”   Of this, the Pulpit Commentary rightly states that Jesus “endorses these words in a different signification from theirs. Their objection to marrying arose from the impossibility of putting away a wife for any cause. Christ passes over these ignoble scruples and enunciates the only principle which should lead a man to abstain from marriage.”   In other words, Jesus is going to explain that there is a certain condition where not getting married is to be expected. Beyond that, marriage is the standard which is set for human existence. Despite all of its baggage and many setbacks, it is the normal, anticipated, and expected path for humans to follow. Understanding this, the following words introduce the matter concerning who is anticipated not to get married, saying, “but whom it has been given.”   Said differently, “Marriage is God's plan for humanity, but it must be adhered to according to God's expectation for marriage. It is a difficult but proper path to follow. However, there is an exception to this expectation for a particular category, they are...” From this point, Jesus will explain those who are the exception.   Life application: The point of this interaction between Jesus and the disciples, and the substance behind it, is that marriage is the proper avenue for humanity. In Genesis 1, the six days of creation are detailed. At the end of day 6, it said –   “And He saw, God, all which He made. And behold! Good, vehemently. And it was, evening, and it was, morning – Day, the sixth.” Genesis 1:31   Everything was good at the end of the sixth day of creation. From there, Genesis 2:4-25 is given as an insert to the portion of the sixth day concerning the creation of man. The Lord created the man, he was then placed in the garden, and he was given a command not to eat the fruit of the tree of the knowledge of good and evil.   Right after that, it said, “And He said, Yehovah God, ‘Not good, being the human to his separation. I will make to him ‘helper, according to counterpart'.'” Genesis 2:18 (CG). During the sixth day of creation, there was something not good, a lack, which needed to be rectified.   To reveal this, the animals and birds were brought forward to be named by Adam. With that accomplished, it said, “And to Adam, not he found ‘helper, according to counterpart'.” Genesis 2:20 (CG). Adam could see there were male and female creatures, but he was alone in his kind.   With that understanding, the Lord put the man into a deep sleep, fashioned the woman from his side, and she was presented to him. At that time, Adam made his proclamation concerning the woman. Genesis 2 says –   “‘And he said, the man – “This the beat: Bone, from my bones, And flesh, from my flesh. To this, it will be called ‘Woman.' For from man, she was taken – this.”' 24Upon thus, he will relinquish, man, his father and his mother, and he impinged* in his wife. And they were to flesh – one.” Genesis 2:23, 24 (CG).   With this completed, the words of Genesis 1:31 are properly understood, “And He saw, God, all which He made. And behold! Good, vehemently.” Only after the creation of woman for man and the acknowledgement that they were fashioned for one another was the sixth day considered good. It is the expected norm for humanity since that time for humans to marry and continue the species accordingly. To not do so is considered the exception.   A logical question for those who insist on long-term creation arises from this thought. “If man is created, not having evolved, and if everything was good at the end of the sixth day, but it was not good during the sixth day, then how can that be reconciled with a long-term creation?” It cannot.   Either the record of man's creation in one day is true, following the pattern from the other single days of creation, or 1) the account of man's creation is false, or 2) the record of the Genesis 1 account (regardless of how long it actually was) is false, or 3) the entire Genesis creation account is false. Everything hinges on six literal days of creation, with man having been created in one day on the sixth day.   One cannot have things both ways. Either God's word stands and is true and reliable, or it is not. If Genesis 1 and 2 are merely allegorical, then Jesus' words about marriage hold no significance. If this is true, then the Christian message concerning moral issues has no validity at all.   Think things through! Don't be so foolish as to think you can outsmart God. We all must stand before Him and give an account of our lives and doctrine. Accept the word as it is written. It is truth.   Lord God, thank You for the rite of marriage that has existed since the first man on earth. Thank You that even though we fail one another at times, this is the beautiful course of life You have set forth for us. Help us to be faithfully faithful to one another as we live in Your presence. Amen.

Tuesday, 28 April 2026   His disciples said to Him, “If such is the case of the man with his wife, it is better not to marry. Matthew 19:10   “They say to Him, His disciples, ‘If it is this, the case of the man with the wife, it conduces not to marry.'” (CG)   In the previous verse, Jesus pronounced His authoritative decree concerning divorce. So strong were His words taken in a society that openly tolerated it, we next read, “They say to Him, His disciples.”   In verse 3, it was the Pharisees who brought up the matter of divorce. Jesus made His statement, and it is not they, but Jesus' disciples who respond. The Pharisees could agree or disagree with Jesus because they saw His words as an interpretation.   In Mark's account, this response by the disciples is recorded as being later, in the house. Despite this, it is evident that they see Jesus' words for what they are, a fixed and authoritative proclamation. As such, they say, “If it is this, the case of the man with the wife, it conduces not to marry.”   The disciples seem incredulous at the matter. What a burden it must have seemed! A man and a woman vowed before God to be faithful to one another in whatever wording a culture chose for such rites.   For example, it is generally stated in the US that the couple will stick it out through health and sickness, poverty or wealth, good times and bad times, etc. Other cultures may have their own choice of words to unite a couple, but it is generally accepted by normal functioning societies that the bond is expected to last... at least on paper.   The disciples' response, however, shows that they understood this wasn't always the case, maybe not even normally the case. Jesus' response to their incredulity will be a stern warning to those who flippantly excuse divorce as an acceptable avenue in a “failed” marriage. To God, a marriage that follows His rules, despite the happiness of the union, is a successful marriage.   Life application: No wonder the Christian message is dying out around the world. When people realize God expects them to act morally in societies where morals are pretty much laughed at, it means the Bible, too, will be laughed at.   From there, society sees the mocking attitude of those who go from one marriage to another and, in turn, follow suit. What was once considered wholly unacceptable and a reason for being shunned in society suddenly becomes the standard.   And yet, the vows of marriage remain pretty much unchanged. “I promise these things before God...” When the marriage ends, there is no concern about the vows that were made. There is no dread of being held accountable for their actions.   This is true in churches as well as in society in general. Pastors have extramarital relationships, get divorced and remarried, and people continue to go to the churches they preach at. This means that what the Bible says has no value to them. If it did, they would not tolerate such things.   How willing are you to uphold the words of Scripture, even if you are miserable? Our happiness is not the main focus of Scripture. Rather, glorifying God with our lives is more important than what we want from moment to moment in our fleeting existence.   Let us attempt to honor God, being responsible for the words we utter in vows to those we have united with in marriage.   Lord God, may we be faithful concerning the words we speak and the vows we make. Help us to be people who are willing to put You above all else, knowing that these lives are temporary and will someday be behind us. We have an eternity in Your presence to look forward to. So, Lord, help us to have this eternal perspective even now. Amen.

Monday, 27 April 2026   And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery.” Matthew 19:9    “And I say to you that whoever, if he should dismiss his wife not upon harlotry, and he shall marry another, he commits adultery. And the ‘having been dismissed,' having married, she commits adultery.” (CG)   In the previous verse, Jesus explained that Moses permitted divorce because of the hardness of the people's hearts. However, from the beginning it was not so. Jesus continues, saying, “And I say to you.”   His words are not an explanation but a declaration. There is nothing subjectively interpretive in them. In other words, He doesn't say, “Well, Moses says, but this point can be inferred from the Genesis account.” Instead, Jesus is speaking with His own authority to define a matter, which is “that whoever, if he should dismiss his wife not upon harlotry, and he shall marry another, he commits adultery.”   This is clear and unambiguous. If a person has a wife and she is faithful to him, he has no biblical right to divorce her. If she does engage with another man, she is obviously an adulteress and has broken the marriage covenant. In such a case, he has the right to divorce her.   However, if the man's wife was faithful, and he divorces her and later marries another, he is now guilty of adultery. He has violated the marriage covenant. The precept set forth in Genesis 2 concerning the two being one flesh is, according to Jesus, a binding precept. Likewise, He continues, saying, “And the ‘having been dismissed,' having married, she commits adultery.”   It has already been established that if a woman commits adultery during marriage, she has violated the marriage covenant. So, Jesus' words here mean that if a man divorces his wife who has been faithful and she remarries, she is still considered an adulteress. She remained bound to her husband despite the piece of paper he issued to be rid of her.   In other words, to avoid being labeled an adulteress, she would have to remain single, even after divorce, or until he died, at which time, her vows to him were annulled.   Life application: The words of Jesus in this verse are intensely debated over. Some manuscripts have dropped the final clause, “And the ‘having been dismissed,' having married, she commits adultery.” By doing this, it relieves the tension for some, but when thought through, it isn't relieved at all.   The point of Jesus' words relies on the original nature of the Genesis account. It does not rely on what the man or woman wants or does. In other words, once a marriage has taken place, the two have become one. Violations of that precept must be considered from that perspective. If a woman is dismissed by her husband, she is still bound to the original precept of her marriage, meaning identifying with the husband she married, regardless of their active status as a couple.   With that having been said, there is a truth that must be considered. In Christ, all sin is forgiven. One law cannot be held above all the others as being apart from Christ's atonement, as if He has forgiven everything but adultery. Therefore, though this is a binding precept, it is not a matter of loss of salvation if violated. Rather, if a believer goes through a divorce and is identified as an adulterer according to Jesus' words, that disobedience will be judged for rewards and losses according to 1 Corinthians 3 and 2 Corinthians 5.   Those in Christ are not under law, but grace. However, it should never be the case that grace be thought of as an excuse for license to sin. Such an idea is perverse and should not be considered. God looks at our marriage covenant in the same light He looks at His covenant with us. They are to be considered indissoluble by those who enter them. It is the reason Israel still exists as a nation today.   God will fulfill every promise He has made to the people He has covenanted with.   Lord God, help us to live honorably in Your presence, living our lives according to Your will and in accord with the precepts set forth by You. May we never consider it ok to tread upon the grace You have bestowed upon us. Help us in this, O God. Amen.