Daily Writing

Monday, 6 April 2026

Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. Matthew 18:23

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).

“Through this, it was made to resemble the kingdom of the heavens – man, king, who he desired to balance a word with his servants.” (CG)

In the previous verse, Jesus’ response to Peter’s question about forgiveness was “Not, I say to you until sevenfold, but until seventy-fold, sevenfold!” Next, to explain the matter of forgiveness, Jesus begins with, “Through this, it was made to resemble the kingdom of the heavens.”

Jesus will give an analogy of what forgiveness in the kingdom of the heavens is like by using worldly situations and human conditions, emotions, and desires. Understanding this, He begins the example, saying, “man, king, who he desired to balance a word with his servants.”

A new word is seen, sunairó. It is derived from sun, together, and airó, to lift. In other words, there is to be a balancing of accounts. One may owe another, or the books may be lifted and shown to be equal. In order to determine the matter, the king will look over his books, and a settlement of the differences will be the determined outcome.

Being a king, he has the authority to make decisions that affect those under him. And more, he has the authority to enforce the things he has decided. In such matters, he would be the final authority over the process.

Life application: As can be seen from Jesus’ words, the way things are in the heavenly realm is the standard. Things that happen here will align with the standard, or they will not. This is what the word of God is intended to show us.

Our human cultures, governments, and decision-making processes are tainted with our fallen nature. Therefore, we cannot properly run things according to the way God expects unless we are informed of just what He expects.

And more, there are things that are set forth in the word, such as the Law of Moses, that are good and serve a good purpose, but because of our sinful natures, what is good actually becomes an overwhelming obstacle to our efforts to be pleasing to God. Paul explains this in Romans 7.

The very thing that we want to do is what we don’t do. We want to be pleasing to God, but we find that our nature will not allow us to properly do so. Law, intended for life, has actually brought about death.

This is what Jesus came to fix. By doing what other humans are incapable of doing, He fulfilled the strict demands of the law. In His fulfillment of them, He ended the law through His crucifixion. Now, for anyone who trusts Him, law is no longer the enemy to our relationship with God. We have fellowship with Him once again through Jesus’ death.

The heavenly standard of forgiveness is being explained by Jesus in a way we can understand. Like the lesson of the law, we need to consider what He says. But suppose we disagree with one evaluation or another. It has been established that we are not under law, but grace.

As this is so, even if we don’t meet the bar set forth by Jesus concerning forgiveness, there is no law to condemn those who are in Christ. Therefore, our failings will be judged in a different way and for a different purpose. This is detailed in Paul’s letters concerning the judgment seat of Christ.

Don’t fear if your ability to forgive is not perfect. Jesus is. Because you are in Him, you are already forgiven.

O God, thank You for the full cleansing and freedom from sin that Jesus provides. Being forgiven, may we faithfully do those things that You desire to the best of our ability at all times. Be glorified in how we conduct our lives. Amen.

Sunday, 5 April 2026

Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven. Matthew 18:22

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).

“‘He says to him, Jesus, ‘Not, I say to you until sevenfold, but until seventy-fold, sevenfold!’” (CG)

In the previous verse, Peter came to Jesus and asked how many times he should forgive his brother sinning against him. Should it be up to seven times? In response, “He says to him, Jesus, ‘Not, I say to you until sevenfold.’”

Peter’s suggestion seemed magnanimous. He would demonstrate a careful, patient, and seemingly longsuffering attitude towards the person who was offending him.

However, despite this proposition, Jesus finds the number deficient. Peter’s assumption was that there was a termination of such forgiveness based upon human wear and tear on patience. It is a common mistake people make concerning theological and doctrinal matters, where we align our thoughts about God based on our emotions, mental constraints, etc.

God, however, is Spirit. His patience, for example, is unlimited. Having said that, this is only so when certain conditions are met. Again, as noted in the analysis of the previous verse, Peter’s question was incomplete in its scope. However, Jesus is answering it as it stands and will clarify the scope in His continued response. For now, He continues, saying, “but until seventy-fold, sevenfold!”

It is a new word, hebdomékontakis, seventy-fold. This is the only time it is seen in the New Testament. The meaning of the words is debated. Grammatically, the number could be interpreted in two ways. Some translations say seventy times seven (meaning 70 x 7). Some say seventy-seven times (77).

The latter is contextually what is intended. The word “times” is normally used. In this case, our minds think of multiplication of the next number. Thus, we think seventy… times… seven. But the Greek reads seventy times (70), seven times (7). Placing a comma between the two helps get the point. However, if one changes the word “times” to the ending “fold,” it clears things up: seventy-fold, sevenfold.

The number is used in the Greek translation of Genesis 4 –

And he said, Lamech, to his wives, Adah and Zillah, “You must hear my voice, wives Lamech. You must cause to enear my saying. For man, I killed to my wound, and child, to my stripe. ²⁴For sevenfold [hebdomékontakis] he will be ‘caused to avenge Cain’, and Lamech, seventy and seven.” Genesis 4:23, 24 (CG)

There, the context is clear. The meaning is seventy-seven. The biblical precedent was set, and Jesus was certainly using that verse as a reference for his words to Peter. It was understood from the earliest writings that seventy-seven was the intent. However, later scholars expanded the meaning to 70×7 = 490. This was done to emphasize the magnanimity of the forgiveness. Later preachers picked this up and included it in their sermons.

The number seventy-seven is simply a way of saying the same thing Lamech was conveying, meaning an unlimited number. Repeating and/or doubling things in such a manner is intended to give such an idea to the mind of the hearers, and this is just what Peter would have understood.

Life application: As noted above, God’s patience is unlimited. And yet, God judged and destroyed His people at times. So how do those thoughts reconcile? Examples permeate Scripture. For example –

“And the children of Israel said to the Lord, ‘We have sinned! Do to us whatever seems best to You; only deliver us this day, we pray.’ ¹⁶ So they put away the foreign gods from among them and served the Lord. And His soul could no longer endure the misery of Israel.” Judges 10:15, 16

Reading all of Judges 10:6-16 will give a better sense, but this portion is sufficient to see what is necessary for God’s “unlimited patience” to come about. The people turned, humbled themselves, and petitioned for deliverance. God did not automatically forgive them. Such a thing is not found in Scripture.

Sin causes a wall between God and man. It cannot simply be overlooked. It is something that must be dealt with. When the appropriate means of dealing with it have been effected, the forgiveness is granted. God does not expect more of us than He metes out upon us.

Again, Peter’s question is incomplete in and of itself, even if the intent behind it was implied. Any reasonable Jew would have known that God does not arbitrarily forgive. There are conditions to His forgiveness, and the same is true with us. Believers are not punching bags.

When an offense is brought to bear against another, there can be no true forgiveness without the offender acknowledging his wrongdoing. We can “let it go,” but that is all we can do until the matter is resolved by both parties. The utterly inane concept of forgiving everyone of every offense all the time, which is taught in Christian circles, is unbiblical and damaging to proper doctrine and theology.

Lord God, thank You for the cross of Jesus. Its potential for forgiveness is unlimited. But it actually only forgives those who come to You by faith in what it signifies. Help us, O God, to always remember the cost of our sin. To Your glory. Amen.

Saturday, 4 April 2026

Then Peter came to Him and said, “Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?” Matthew 18:21

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).

“Then Peter, having approached Him, he said, ‘Lord, how often, he will sin unto me, my brother, and I will forgive him? Until sevenfold?’” (CG)

In the previous verse, Jesus noted to the disciples that where two or three are gathered together in His name, He is there in their midst. Matthew next records, “Then Peter, having approached Him, he said, ‘Lord, how often, he will sin unto me, my brother?’”

A new word is used here, posakis. It is a multiplicative from posos, how much, how great, etc. Thus, the meaning here is “how many times.” In this chapter, Peter has heard about who the greatest in the kingdom of heaven is. Jesus also explained about causing one of the little ones (meaning those of simple faith) to sin, and what to do about it.

Jesus then spoke about the shepherd leaving the ninety-nine sheep to seek the one, and the reconciliation that is hoped for from that. If it is found, He spoke of the joy of it. After that, Jesus referred to the matter of a brother who sins against another and the efforts that should be taken to bring about restoration.

As a result of that, He spoke of the matter of binding and loosening, a topic that was developed based on the lack of reconciliation of the wayward brother. These things have led Peter to want to know the extent of forgiveness that should be extended to another. He has asked how often the brother would sin against him, and as he continues, “and I will forgive him?”

Peter’s question must be taken in connection with other thoughts that have been presented, that will be presented in Matthew, and that are presented in the other gospels. So far, Peter has only asked about forgiving for an offense against him. The question is actually incomplete. Because of this, and by taking it as a complete thought, too many err in their evaluation of the subject of forgiveness. For now, he answers his own question with another question, saying, “Until sevenfold?”

A new word is seen, heptakis, sevenfold. It means repeating something seven times. Peter’s suggestion is one that seems appropriate. We only have so much time in a day, so much patience with nonsense, and an inability to read the hearts and intents of others.

Seven is a number well known in Scripture and one already seen in Jesus’ ministry several times. It is the number of spiritual perfection. As such, it is a logical number for Peter to put forth. Some people argue that the rabbinic interpretation of forgiveness was up to three or four times based on Amos 1:3 and other Amos references.

This is not an acceptable place to go for understanding such a matter, but it is common for the rabbinic society to try to define every moral thing in a set manner. The attitude, however, is one that has only caused them eons of grief for misapplying God’s intent in this fashion.

As for Peter’s question, it will be answered by Jesus with a direct answer, but then He will provide a couple of paragraphs of explanation to fill in the details of Peter’s incomplete question. He will then sum up the matter in verse 35. Unfortunately, when Jesus’ response is evaluated by people, they read the beginning of His answer, skip to the last part, and fail to consider the middle content.

They also fail to consider all other examples of the matter of forgiveness. Thus, they conclude that forgiveness is mandatory in all circumstances. This is not only inappropriate, but it has also caused great damage to people throughout the ages.

Life application: Without even getting into Jesus’ answer, the matter of Peter’s question being incomplete should be addressed. What is it that prompts forgiveness? The answer is that there is an understanding that a wrong has been committed.

In the previous example, a brother was offended. He went to the offender and addressed the matter. The offender refused to listen. The matter was elevated to two or three witnesses. The offender still refused to acknowledge his wrongdoing. Therefore, the matter was brought to the out-calling. The offender still refused to yield.

So what was the result after that? He was to be like the ethnicity and the taxman to them. What was lacking in the man’s demeanor that caused his expulsion? The answer is that he did not acknowledge his offense, and he did not ask for forgiveness for it. And that leads to the next obvious question: Was he forgiven? The answer is a giant, NO.

Peter’s question is incomplete because it only addresses the matter of forgiveness without the matter of his brother coming to him and asking for forgiveness, or at a minimum, Peter going to him and addressing the matter as in the example cited by Jesus.

The thought may have been implied in Peter’s mind, but it is not clearly stated. Jesus’ example, however, will bring up the matter of repentance, demonstrating the incomplete nature of Peter’s question for us to understand more fully what is expected in the process of offense and forgiveness.

Pay attention as the verses continue to unfold, and this will be seen. Jesus has already given an example of when not to forgive others. Peter’s question is based on that, not separate from it.

Lord God, help us to consider the context of what we read. It is very easy to be duped into bad doctrine taught by others who sound convincing, but who really have no idea what they are talking about. Give us the desire to both read and contemplate Your word so that we are not led astray by false ideas about important doctrinal issues. Amen.

Friday, 3 April 2026

For where two or three are gathered together in My name, I am there in the midst of them.” Matthew 18:20

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 where they are, two or three having been gathered into the name of My Father, there I am in the midst of them.” (CG)

In the previous verse, Jesus told the disciples that if two of them harmonized about any deed, that if they should ask, it would come to pass for them from His Father. He next continues, saying, “For where they are, two or three having been gathered into the name of My Father.”

The words here refer to any assembly of people. It does not appear that there is anything exclusively pointing to the disciples. However, it does not logically follow that the previous verse gives a grant as stated there to all such gatherings.

In other words, Jesus’ words of the previous verse clearly refer to the disciples. The reasons for that were stated. As such, the idea that a claim by two or three gathering at any time in church would necessitate that the Father to agree to whatever they ask cannot be supported. What Jesus is saying in this verse is a general statement about anytime such a group meets. It is an obvious truth.

The reason it is obvious is what is said in Hebrews 13:5 –

“Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, ‘I will never leave you nor forsake you.’”

The words are directed in the singular, “…no not you [sg.] I should leave, neither no you [sg.] I should forsake.” (CG)

The weight of that is seen in Jesus’ next words, “there I am in the midst of them.” If Jesus states there is no point at which He should leave or forsake an individual, then He is always with him. If two or three are gathered, then it is certain He is among them, acknowledging that they have gathered in His Father’s name.

Again, however, it does not logically follow that everything Jesus says to His disciples applies to all people in the church at all times. The follow-up general statement is given to the disciples to ensure they know that the first statement is true.

For example, in Ezekiel, it says that Gog will be destroyed along with all of his armies. It then says that God will give them to the birds and beasts to be devoured. This doesn’t mean that every person slain in the armies will be eaten by birds and beasts. It is a general statement given to confirm the fact that the armies will be destroyed.

We can be certain that the Lord is always with us. We can also be certain that when we gather in the Father’s name, Jesus will be with us. But we should not claim that because we have met in this manner, the Father is going to agree to everything we determine. It assumes too much.

Life application: It is important to consider the context of what is being said in Scripture. Once the context is understood, we should go further and question if what is said in the surrounding verses is a specific or general statement. Does what is said logically follow if a general statement is made? The answer will normally be no. The general is given to confirm the specific, but not necessarily in all circumstances or in all ways.

The example of Gog above is just one of many such examples that show one does not logically follow after another. As this is so, let us lean toward the more conservative idea concerning such things. To go further may, and usually will, assume too much.

And as an additional confirmation of such things, just look realistically at the world around you. Has your experience shown that every time two or three are gathered in Jesus’ name, God has done for them what they determined? Of course not! If not, then why not? Are the words of Jesus in error? Of course not! Then the disconnect is in our thinking and understanding of the passage, not in what Jesus is telling a certain group of people.

Lord God, give us the wisdom to consider Your word in its intended context. May we not run ahead with various thoughts from Your word without thinking them through and properly considering what is said and why it is said. Give us this wisdom, O God. Amen.

Thursday, 2 April 2026

Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. Matthew 18:19

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).

“Again, I say to you, that if two of you, they may harmonize upon the earth about any deed, that if they should ask, it will become to them from My Father, the ‘in heavens’.” (CG)

In the previous verse, Jesus instructed the disciples about binding on earth what is bound in heaven and loosing on earth what is loosed in heaven. Following along with that same authority, of which the context demands it is referring to these disciples, it says, “Again, I say to you, that if two of you, they may harmonize upon the earth.”

Here is a new word, sumphóneó, to be harmonious. One can see the obvious etymological ancestor of our modern word symphony. The word is derived from sýn, together with, and phōnḗ, sound or voice (think of the telephōnḗ). HELPS Word Studies says, “to be in harmony, agreeing, because in one concord.”

When a symphony plays, each voice of the instruments is playing in accord with the whole to form a tapestry of music. Jesus continues, saying that if these disciples harmonize upon the earth “about any deed.”

A second new word is seen, pragma, a deed. By extension, it refers to a material object, a business, a matter, a thing, or work in general. This word is the great-grandfather of our modern word pragmatic. From there, it became the Greek word pragmatikos (relating to a fact). That was then adopted into English.

Jesus is looking for harmony among these disciples to form a united consensus. Once that is obtained, He says, “that if they should ask, it will become to them.”

This is the main key to obtaining what is needed for the furtherance of the church in its infancy. There cannot be individual voices pulling from one side and other voices pulling from another in an attempt to obtain personal victory. That type of dealing is left up to business leaders, politicians, etc. But the early church would only properly function when they were united.

And that could only happen when the will of the Lord, a will whose general principles and main goal were already known to them, would be pursued. Should they have been united in this manner, they would receive their request, as Jesus says, “from My Father, the ‘in heavens’.”

Jesus is restating and reconfirming the thought of the previous verse. There is an ability to obtain what is asked because it has already been ordained to be so in heaven.

Life application: The words of Jesus in this verse are quite often taken to inappropriate and unintended extremes. The words are used to claim things that will not come about because the intended recipients of what Jesus says were these disciples, not the church at large, after the word was completed.

As seen in the previous commentary, an example was given concerning binding and loosening from Acts 15. In the same chapter, the decision that led to the letter sent to the believers at Antioch says –

“Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also named Barsabas, and Silas, leading men among the brethren.” Acts 15:22

This is the type of agreement Jesus was referring to. It was a necessary grant to the early church because there was no New Testament to guide the church in its decision-making process. Therefore, they came together, united in an agreement, and then disseminated that decision to where it was needed to go.

A similar type of agreement came about in Acts 6 over a matter. Today, the church’s instruction manual is Scripture. If a church body agrees on something that is contrary to the word, how could God grant that? For this to come about, every single church would have to be in perfect agreement over every point of doctrine given in Scripture.

And yet, there isn’t a single point of doctrine that every church agrees on! The words of Jesus in Matthew 18:19 are not, and indeed they cannot be speaking of people today. Using this verse as a way of supposedly settling a matter is inappropriate. The word is given to do that. It is our job to learn the word, apply the word in its proper context, and be obedient to its precepts.

Lord God, help us to remember that You have bound what we are to do and You have loosed what we are not to do. As such, our agreement in spiritual matters must be based upon the word of God, not upon a misunderstanding of what Jesus has taught. Help us to remember the context of what He instructs us. Amen.