Podcasts about Matthew 20

What one city continues to make the front page of newspapers and websites and will continue to be the centerpiece of history until Jesus comes again? Yes, Jerusalem. Follow in Jesus' footsteps through the Gospel of Matthew as He moves steadily toward Jerusalem with one purpose—to die for us.

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29 Now as they went out of Jericho, a great multitude followed Him. 30 And behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, saying, “Have mercy on us, O Lord, Son of David!”31 Then the multitude warned them that they should be quiet; but they cried out all the more, saying, “Have mercy on us, O Lord, Son of David!”32 So Jesus stood still and called them, and said, “What do you want Me to do for you?”33 They said to Him, “Lord, that our eyes may be opened.” 34 So Jesus had compassion and touched their eyes. And immediately their eyes received sight, and they followed Him.

Blind Eyes Could See The King (Matthew 20:29-21:11)

Pastor Karl continues the Kingdom Now series in Matthew 20, exploring what sets kingdom greatness apart from worldly greatness. As Jesus tells His disciples He is heading to Jerusalem to suffer, be mocked, and be crucified, James and John's mother asks for positions of honor for her sons — missing the point entirely. Jesus responds with a defining truth: true greatness in God's kingdom comes through serving others, not through status or position. The message then turns to two blind men on the roadside who cry out to Jesus despite the crowd's attempts to silence them, and Jesus stops to heal them. Pastor Karl unpacks what it means to pursue Christ with bold, public faith rather than settling for silent, private belief, and challenges the church to approach God's throne of grace with the same desperation and persistence. Join us in person 8:00am, 9:30am & 11:00am every Sunday morning.37193 Ave 12 #3h, Madera, CA 93636For more visit us at flipside.churchFor more podcasts visit flipsidepodcasts.transistor.fm

A Mother's Request

A Mother's Request

17 Now Jesus, going up to Jerusalem, took the twelve disciples aside on the road and said to them, 18 “Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death, 19 and deliver Him to the Gentiles to mock and to scourge and to crucify. And the third day He will rise again.”20 Then the mother of Zebedee's sons came to Him with her sons, kneeling down and asking something from Him.21 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.”22 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.”23 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.”24 And when the ten heard it, they were greatly displeased with the two brothers. 25 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. 26 Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. 27 And whoever desires to be first among you, let him be your slave—28 just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”

Send us Fan Mail“That's not fair” feels like a moral argument, but it often hides something uglier: envy. We dig into the parable of the workers in the vineyard and ask why equal generosity can make faithful people furious. If you've ever looked at someone else's blessing and felt cheated, this conversation will feel uncomfortably familiar in the best way.We connect the vineyard story to Israel's struggle with grace, especially when Jesus says in John 3:16 that God loves the world. That single word “world” blows up the idea that salvation is a private reward for the people who “put in the hours.” From there we talk about expectations of the Messiah, the political pressure surrounding the crucifixion, and why humility matters for everyone who has been “grafted in” (Romans 11) and tempted to boast.Then we bring it down to street level: God is free to do what He wills with what is His, and He is not negotiating with us. A real-life hiring and salary story becomes a mirror for our spiritual posture. We close with testimony about suffering, transformation, and the kind of fellowship that only grows where grace is real. Subscribe for more Bible study conversations, share this with a friend who struggles with comparison, and leave a review with your biggest takeaway.Support the showBE PROVOKED AND BE PERSUADED!

Send us Fan MailGod's grace can feel offensive when we're keeping score. We start with a simple problem that social media makes worse: we'd rather be right than be loving. So we slow down and model something different, a real-time, Scripture-centered conversation where we can admit we're wrong, stay teachable, and ask for prayer without shame. That tone matters because the stakes are not “winning” a debate, but learning to trust God together.From there we work through the parable of the workers in the vineyard (Matthew 20) and the hard question people won't stop asking: is God unfair? We talk about suffering that makes that question feel urgent, including sickness, death, and tragedies that tempt us to doubt God's goodness. The turning point is the resurrection power of Jesus Christ. If God raises the dead, then even the darkest realities don't get the final word, and God's character doesn't change based on what we can or can't explain.We also unpack “many are called, but few are chosen,” the difference between the outward gospel call and the inward call that truly converts, and what the “wage” represents: salvation, eternal life, and the blood of Jesus. That leads into assurance, warning passages, and an honest back-and-forth about the word “if” in Scripture. We close with prayer, gratitude, and a reminder that confession isn't weakness, it's part of sanctification and fellowship.If this conversation helped you, subscribe, share it with a friend who wrestles with fairness and grace, and leave a review so more people can find it.Support the showBE PROVOKED AND BE PERSUADED!

Send us Fan Mail“It's not fair” sounds reasonable until you aim it at God. We start with the parable of the workers in the vineyard (Matthew 20) and sit in the tension of equal wages for unequal hours, because that is exactly where envy, entitlement, and comparison show their teeth. When the householder says, “Take what is yours,” we hear a challenge to every version of Christianity that treats faith like a contract and blessing like a paycheck. From there, we connect the parable to Israel, the law, and the shock of grace reaching outsiders. John 3:16 becomes a lightning rod: “God so loved the world” is stunning comfort if you feel far off, and a personal insult if you think you own the “chosen” label. We talk about messianic expectations, why many wanted a conquering earthly king, how accusations of insurrection pushed Jesus to the cross, and how Romans 11 warns the “grafted in” to stay humble. We also touch the days of Noah, end times urgency, and why spiritual readiness matters more than rumor and panic. Then we bring it down to street level: how do we actually live this? We unpack a job interview salary story that illustrates trust, revisit David's failures and God's right to judge and show mercy, and close with personal testimony about hardship, prison, and learning not to judge people by appearances. If you've ever felt overlooked, resentful, or tempted to negotiate with God, this conversation is for you. Subscribe, share it with a friend, and leave a review so more people can find these Bible study talks.Support the showBE PROVOKED AND BE PERSUADED!

Send us Fan MailEqual pay for unequal hours should make us mad and that's exactly why Matthew 20 won't let go of us. We open the Bible to the parable of the laborers in the vineyard and follow the story where workers are hired at different times, yet the householder pays the same wage. The moment the first workers complain, the deeper question surfaces: do we want the kingdom of heaven to run on merit, or on grace?We talk through what the vineyard, the laborers, and the householder represent, and why the “agreed wage” versus “whatever is right” matters. One thread we pull hard is the covenant angle: the first hired workers can mirror Israel under the law, while later workers can reflect those brought in by mercy without bargaining power, including the Gentiles. That naturally raises the tension many Christians feel when grace levels the field and refuses to reward seniority.Then we bring it into everyday evangelism with the question people ask out loud and often fear in silence: what about the person who wastes a life, commits terrible sin, and turns to Jesus at the end? We connect the parable to intercession stories like Moses and Abraham, and we wrestle with Ephesians 2:8, faith as a gift of God, and what it means to actually live out that faith. If you've ever felt offended by mercy, relieved by mercy, or both at once, this conversation is for you.Subscribe for more Bible-centered conversations, share this with a friend who loves hard questions, and leave a review with your take: are you most challenged by the equal wage, or by the words “whatever is right”?Support the showBE PROVOKED AND BE PERSUADED!

Send us Fan Mail“It's not fair” sounds reasonable until Jesus tells a story that refuses to play by our rules. We open Matthew 20 and read the Parable of the Laborers in the Vineyard, where workers hired at the eleventh hour get the same wage as the ones who carried the heat of the day. That result is meant to bother us, because it exposes how quickly we confuse grace with injustice the moment someone else gets what we think they didn't earn.We slow the parable down and focus on the line that holds the whole thing together: “Is it not lawful for me to do what I will with my own?” For us, that is the center of the message. God is not on trial in His own kingdom, and He does not need permission from our modern ideas of fairness to be good, generous, or sovereign. We talk through the hiring sequence, the negotiated penny-a-day agreement, the groups that never negotiate at all, and why the complaint only comes from the people who got exactly what they signed up for.Then we connect the story to the doctrines people love to argue about: the sovereignty of God, election, salvation by grace, and the offense many Christians feel when they hear that God chooses whom He saves. If you've ever caught yourself thinking, “I don't want to worship a God like that,” this conversation presses the real question: what does it mean to be God, and what does it mean to be His creation?Subscribe for more Bible-centered teaching, share this with someone who loves theology debates, and leave a review with your honest take: does Matthew 20 challenge your definition of fairness?Support the showBE PROVOKED AND BE PERSUADED!

Jesus is better and worth far more than anything this world has to offer. For us to experience the riches of treasure in Christ, we must trade any temporary idol we are holding onto, in order to receive the greatness of life He offers us.

Passion To Rule (Matthew 20:17-28)

David and Tim examine Matthew 20:1–16, where Jesus uses the vineyard workers to reveal the radically generous grace of God and the upside-down values of His kingdom. Receive God's grace as the gift it is, letting go of comparison and entitlement so that you can delight in His generosity toward you and others.

Preached July 26, 2026 at Risen Church | ⁠⁠⁠⁠⁠⁠risenhayward.com⁠⁠

Sermon By: Pastor Roman Folia (The Gospel of Matthew pt.68)

Pastor Aaron Prelock preaches on the parable of the hired laborers.

❖ Follow along with today's reading: www.esv.org/2Chronicles1;Psalm17;Matthew20 ❖ The English Standard Version (ESV) is an 'essentially literal' translation of the Bible in contemporary English. Created by a team of more than 100 leading evangelical scholars and pastors, the ESV Bible emphasizes 'word-for-word' accuracy, literary excellence, and depth of meaning. ❖ To learn more about the ESV and other audio resources, please visit www.ESV.org

1 Chronicles 21-22; 19 Psalms 38-39; 40 Matthew 20

1 Chronicles 20-21; Psalms 36-37; Matthew 20

Sermon By: Pastor Roman Folia (The Gospel of Matthew pt. 67)

❖ Follow along with today's reading: www.esv.org/Joshua12–13;Psalm145;Jeremiah6;Matthew20 ❖ The English Standard Version (ESV) is an 'essentially literal' translation of the Bible in contemporary English. Created by a team of more than 100 leading evangelical scholars and pastors, the ESV Bible emphasizes 'word-for-word' accuracy, literary excellence, and depth of meaning. ❖ To learn more about the ESV and other audio resources, please visit www.ESV.org

Sermon By: Pastor Roman Folia (The Gospel of Matthew pt. 66)

Isaiah 27:2-6 | Psalm 145:8-19 | Philippians 2:5-8 | Matthew 20:1-16

To become a follower of Jesus, visit: https://MorningMindsetMedia.com/MeetJesus  (NOT a Morning Mindset resource)   ⇒ TELL SOMEONE ABOUT THE MORNING MINDSET - Your personal recommendation can make an eternal difference in the lives of the people you know! STEP ONE: Go to http://YourMorningMindset.com  STEP TWO: Share that page with someone you know! ➖➖➖➖➖➖➖➖➖➖ TODAY'S SCRIPTURE: Matthew 20:20–23 - Then the mother of the sons of Zebedee came up to him with her sons, and kneeling before him she asked him for something. [21] And he said to her, “What do you want?” She said to him, “Say that these two sons of mine are to sit, one at your right hand and one at your left, in your kingdom.” [22] Jesus answered, “You do not know what you are asking. Are you able to drink the cup that I am to drink?” They said to him, “We are able.” [23] He said to them, “You will drink my cup, but to sit at my right hand and at my left is not mine to grant, but it is for those for whom it has been prepared by my Father.” (ESV) ➖➖➖➖➖➖➖➖➖➖ FINANCIALLY SUPPORT THE MORNING MINDSET: (not tax-deductible) -- Become a monthly partner: https://mm-gfk-partners.supercast.com/ -- Underwrite one daily episode: https://MorningMindsetMedia.com/daily-sponsor/ -- Give one-time: https://give.cornerstone.cc/careygreen -- Venmo: @CareyNGreen ➖➖➖➖➖➖➖➖➖➖ FOREIGN LANGUAGE VERSIONS OF THIS PODCAST: Subscribe to the SPANISH version: https://MorningMindsetMedia.com/Spanish Subscribe to the CHINESE version: https://MorningMindsetMedia.com/Chinese ➖➖➖➖➖➖➖➖➖➖ CONTACT: Carey@careygreen.com   

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

To become a follower of Jesus, visit: https://MorningMindsetMedia.com/MeetJesus  (NOT a Morning Mindset resource)   ⇒ Get a copy of the MM Companion Journal: https://MorningMindsetMedia.com/journal ➖➖➖➖➖➖➖➖➖➖ TODAY'S SCRIPTURE: Matthew 20:1–16 - “For the kingdom of heaven is like a master of a house who went out early in the morning to hire laborers for his vineyard. [2] After agreeing with the laborers for a denarius a day, he sent them into his vineyard. [3] And going out about the third hour he saw others standing idle in the marketplace, [4] and to them he said, ‘You go into the vineyard too, and whatever is right I will give you.’ [5] So they went. Going out again about the sixth hour and the ninth hour, he did the same. [6] And about the eleventh hour he went out and found others standing. And he said to them, ‘Why do you stand here idle all day?’ [7] They said to him, ‘Because no one has hired us.’ He said to them, ‘You go into the vineyard too.’ [8] And when evening came, the owner of the vineyard said to his foreman, ‘Call the laborers and pay them their wages, beginning with the last, up to the first.’ [9] And when those hired about the eleventh hour came, each of them received a denarius. [10] Now when those hired first came, they thought they would receive more, but each of them also received a denarius. [11] And on receiving it they grumbled at the master of the house, [12] saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ [13] But he replied to one of them, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? [14] Take what belongs to you and go. I choose to give to this last worker as I give to you. [15] Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?’ [16] So the last will be first, and the first last.” (ESV) ➖➖➖➖➖➖➖➖➖➖ FINANCIALLY SUPPORT THE MORNING MINDSET: (not tax-deductible) -- Become a monthly partner: https://mm-gfk-partners.supercast.com/ -- Underwrite one daily episode: https://MorningMindsetMedia.com/daily-sponsor/ -- Give one-time: https://give.cornerstone.cc/careygreen -- Venmo: @CareyNGreen ➖➖➖➖➖➖➖➖➖➖ FOREIGN LANGUAGE VERSIONS OF THIS PODCAST: Subscribe to the SPANISH version: https://MorningMindsetMedia.com/Spanish Subscribe to the CHINESE version: https://MorningMindsetMedia.com/Chinese ➖➖➖➖➖➖➖➖➖➖ CONTACT: Carey@careygreen.com   

What happens when life puts your faith to the test? In Week 3 of our Parables series, Pastor John Hill explores Jesus' Parable of the Wise and Foolish Builders. Everyone experiences storms—but not everyone survives them the same way. Jesus reveals that the difference isn't hearing the truth; it's building your life on it. You'll discover: Why listening to Jesus isn't enough How obedience creates spiritual maturity What makes a life strong enough to withstand life's storms Storms don't create foundations—they reveal them. #Parables #BuiltDifferent #Faith #Jesus #SpiritualGrowth - NEXT STEPS  Looking to take your next step?  We want to help! Text the word NEXT to 909-281-7797 or visit sunrisechurch.org/nextsteps. - GIVE TO SUNRISE CHURCH Imagine what God can do through our giving. You can give today at sunrisechurch.org/give  - FOLLOW US ON SOCIAL MEDIA  Facebook: https://www.facebook.com/SunriseChurchCA  Instagram: https://www.instagram.com/sunrisechurchca  Youtube: https://www.youtube.com/SunriseChurch 

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

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

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

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

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

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

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

Tuesday 6/16/26

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.  

Monday 6/15/26

Weekly sermon from Trinity Church Denver

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.

The Gospel of Matthew is a wonderful book, the first text in the New Testament, which gives us an exciting shift from the prophecies of the Old Testament to the fulfillment of those very prophecies in the person of Jesus. You are sure to be equipped and inspired as Jesus Himself shares about the hope we have, gives practical lessons for how to live life the way God intended, shows the love of God through miracles and healings, and makes a way for you to be reconciled to God for all eternity.  Join Jerry as he dives into Matthew and walks us through the life, ministry and profound teachings of Jesus. There's no better day than today to take your daily reading to another level with The New Testament Daily with Jerry Dirmann—so grab your Bible and let's get started!   Thank you for joining us today! For more resources like this, or to support the ministry of Solid Lives, visit one of the links below:  « FREE MEDIA LIBRARY » To listen to or download more teachings from Jerry and others from Solid Lives ministries, visit our new media library at: https://app.jesusdisciple.com/jesus-way/media-library « THE NEW TESTAMENT DAILY PODCAST » https://thenewtestamentdailywithjerrydirmann.buzzsprout.com « SOLID LIVES » Find out more about the ministries of Jerry Dirmann and Solid Lives at https://www.solidlives.com/  « SUPPORT » You can help us get free resources like this out to more people. Visit https://pushpay.com/g/jdglobal Thank you for joining us today! For more resources like this, or to support the ministry of Solid Lives, visit one of the links below:FREE MEDIA LIBRARY » Download or listen at https://SolidLivesMedia.com/ ABOUT SOLID LIVES » Find out more at https://www.solidlives.com/SUPPORT » Help us get the word out at https://solidlives.com/give/

Jesus teaches on servant leadership and then presents Himself to Israel as their Messiah via the Triumphal Entry.

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.