Daily Writing

Saturday, 28 March 2026

Even so it is not the will of your Father who is in heaven that one of these little ones should perish. Matthew 18:14

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).

“Therefore, not, it is, determination – before your Father, the ‘in heavens’ – that he should perish among the least of these.” (CG)

In the previous verse, Jesus noted that the sheepherder rejoiced more over the one sheep that strayed than over the ninety-nine that didn’t. He now finishes this parable, beginning with the words, “Therefore, not.”

The form of the wording bears its own emphasis by beginning the statement with the negative in this manner. Imagine someone facing possible death, and he says to his girl, “What is it you want?” She says, “…Not… for you to die! I don’t want you to die!” Beginning with the negative gives a special type of emphasis that would otherwise be lacking. That is what Jesus is doing. This then leads into what is not. Not, “it is, determination.”

In other words, there is something determined or willed. Instead of saying what is willed, Jesus says what is not willed. Next, to state what the determination is based on, He next says, “before your Father, the ‘in heavens’.”

God has a predetermined will, a determination that is set forth. It is this that is preeminent in His redemptive plans. For example, using the same word, Paul says –

“In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will [theléma], ¹² that we who first trusted in Christ should be to the praise of His glory.” Ephesians 1:11, 12

God’s will, His determination, is set forth. It is what He has committed to. Understanding this, Jesus next says what the negative of that will is, “that he should perish.”

In other words, because of the negative, it is the determination that the person should not perish. Removing the intermediate words shows this: “not … that he should perish.” God has a determination that a of a particular group, none of them should perish. That group is next defined, completing the parable, “among the least of these.”

Who are the least of these? Remember, as an object lesson, He called a little child to come among them. His words have pointed not to little children, but to those who have become like little children. That is through their child-like innocent faith, accepting God at His word. Consider Abram –

“And He brought out – him, the outside. And He said, ‘You must cause to gaze, I pray, the heavens-ward, and you must recount the stars (If you will be able to recount them!).’ And he said to him, ‘Thus, it will be, your seed.’ ⁶And he caused to establish in Yehovah. And he interpenetrated it to him – righteousness.” Genesis 15:5, 6 (CG)

God declared Abram righteous through simple, childlike faith. He accepted the word of the Lord as true, and the Lord proclaimed him righteous. Think of Jesus’ words again –

“Therefore, not, it is, determination – before your Father, the ‘in heavens’ – that he should perish among the least of these.”

In other words, the words of Jesus now are contained in the thought of John 3:16 –

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”

These are “the least of these” whom God has a determination set forth that they should not perish. Jesus’ words show that whether the sheep strays or not, and regardless of what happens to the sheep, be it taken by a lion or by a thief, God has set forth a determination that they will not perish. It is a note of eternal salvation found in a parable that is often misunderstood because of imprecise translations that miss the nuances of Jesus’ intent.

Life application: Remember that the subject of the parable is the man and his sheep. This isn’t referring to Israel as a nation. Many in Israel rejected the Lord outright. But within Israel were His sheep. That was also true before Israel existed, in people such as Job and Abraham. It is true with those now brought into the commonwealth of Israel in the church.

God’s sheep are not Muslims, even though some Muslims may eventually come to God through Christ. As such, it is evident that the “sheep” do not represent all little children. Rather, they represent those who belong to the Lord.

When one of them strays, the Lord’s determination is that he will be brought back to Him. Such sheep may not be found in this life, but they remain the Lord’s. In the end, those who are His are given the surety that they will not perish. However, how sad it will be at the Bema Seat of Christ when those sheep are brought forward who strayed and never came back.

There will be little reward for a life squandered when it started out so well in simple faith. Let us endeavor to persevere in our walk with the Lord, to the glory of God who saved us through the giving of Jesus.

Lord God, we are prone to stray from the fold. Some will never return. However, we still belong to You if such is the case. Thank You that You are faithful to us, even when we can be faithfully unfaithful. Thank You for Your infinite goodness. Amen.

Friday, 27 March 2026

And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. Matthew 18:13

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And if it should become – found it! Amen! I say to you that he rejoices upon it more than upon the ninety-nine, the ‘not having roamed’.” (CG)

In the previous verse, Jesus asked the disciples what they thought a man would do if one of his flock of a hundred went astray. Wouldn’t he go after the one to find it? He now continues, saying, “And if it should become – found it!”

The man went into the mountains looking for his lost sheep, leaving the other ninety-nine that were not lost. As he searched, he eventually caught up with the wayward wanderer. It is an exciting time for him. Hooray! The Lord guided his steps to obtaining his objective and retrieving it. Therefore, Jesus says, “Amen! I say to you that he rejoices upon it.”

This is a natural reaction. When we lose something important to us, it becomes the object of our attention. Other things move to the background, and our pursuit of what is lost takes over as a greatly motivating desire.

This is so much the case that when it is found, our inner emotions are relieved, the tension we felt fades away, and a sense of calm in our mind is restored. Because of this, the emotion of joy replaces these harsher emotions. This is natural anytime we go through such things.

This type of joy actually elevates what transpired so much that there is a sense of it above what wasn’t lost. That was never a consideration, and so we take possession of it as a normal event. Thus, for the man, the joy over what is found is “more than upon the ninety-nine, the ‘not having roamed’.”

This is to be taken as an axiom. If we have money in the bank, for example, we consider it safe. It doesn’t come to mind except when we need it. We assume it is there and may be happy about it in some manner, just as a shepherd is happy about his big flock, but we don’t get anxious about it and then rejoice when we go to the bank to take out some of it, as if we would if it were lost.

But if we have a little stash at the house, which is kept for emergencies, and if we were to lose that, we would be terribly distraught and seek high and low for it. If we should find it, we will have a thorough sense of elation that it has been recovered. Jesus, making an obvious metaphor for us to consider, says that the shepherd feels the same way about his lost sheep.

Life application: Jesus uses a subjunctive verb in this verse to describe the state of His metaphor, “if it should become.” As Jesus is the Lord, the words He uses are precise and carefully laid out in Scripture to convey the way things are. He says as much in Matthew 5:18 concerning the law.

Everything in the word has been meticulously set forth for us to understand what is going on in the world around us. There are facts to be understood in this parable. One is that there is a shepherd and that he has sheep. Jesus is basing this parable on people who came to Him with childlike faith.

After coming to Him in faith, he wanders off. It is Jesus’ intent for that person to come back into the fold. However, the subjunctive verb tells us that it may never be the case. Thus, the doctrine of irresistible will is proven false. There is complete freedom of will in man to pursue the path he is on, even if it is a reckless one.

However, this verse says nothing of salvation. The sheep, even if lost, still belongs to the man. If it returns or is found, that is great. If not, it doesn’t change true ownership. Likewise, man may remain separate from God after being saved to the point where he no longer remembers he was of the fold, but God does, as is evidenced in 2 Peter 1:9.

Such considerations must be on Jesus’ mind for Him to convey this parable the way He does. His examples are clear, precisely stated, and specific in what they convey.

Lord God, we are grateful to You for the salvation You have granted us. In our state of salvation, we are prone to wander, and some of us may not make it back to the fold, but even that can be a lesson for others. Like Hymenaeus and Alexander, we may be handed over to Satan to learn not to blaspheme, but others will have a chance to see and learn. No matter what, we remain Yours through such times. Thank You for this wonderful assurance. Amen.

Thursday, 26 March 2026

“What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? Matthew 18:12

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“What, you, it seems? If it should become, to some man, a hundred sheep, and it should roam – one from them, not he left the ninety-nine upon the mountains, and having gone, he seeks the roaming?” (CG)

In the previous verse, Jesus noted that the Son of Man came to save that which was lost. He now provides a metaphorical example of this, beginning with, “What, you, it seems?”

Jesus will ponder a question based on His statement to elicit them to think through what it is like from God’s perspective. In essence, “Here is a situation. What would you do about this matter?” It should be noted that Luke’s gospel provides more surrounding detail. That is found in Luke 15:1-7. The audience is different in both, and so it is likely that this same basic parable was spoken at different times, something that would be expected in any ministry.

As for His question, He next says, “If it should become, to some man, a hundred sheep.” It is a nice round number, which reveals a man with some wealth, but understanding his abilities are best directed to this number. He is attentive to maintain the flock at this set size, maybe selling off anything that goes beyond it.

As for the number itself, it is a multiple of ten. Bullinger notes that the number signifies ordinal perfection. He says of it, “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

As for this man with his one hundred sheep, Jesus next says, “and it should roam – one from them.”

As the man is carefully attentive to his flock, having one leave would mean there is a void in what he considers the proper amount of sheep to tend to. Remembering that they are “his sheep,” he determines to protect that which is his. Therefore, Jesus asks the disciples what they would do, but doing so already knowing what their answer will be, saying, “not he left the ninety-nine upon the mountains?”

This is the obvious thing such a meticulous shepherd would do. It should be observed that in Luke, it says he left them in the wilderness. Here, it is the mountains. In the Bible, a mountain represents a large amount of something gathered together. In typology, it is synonymous with a large but centralized group of people.

Jesus doesn’t say he left the other sheep alone. To say he did would be an argument from silence. He could have had three sons or five servants with him. As for the number ninety-nine, nine signifies the conclusion of a matter. It is the number of finality or judgment. Eleven is the number that marks “disorder, disorganization, imperfection, and disintegration.”

So there is a finality resulting in disharmony if the one isn’t found. Because of this, Jesus continues the question, “and having gone, he seeks the roaming?”

A new word is seen here, planaó, to roam or wander. It is a word cognate to the etymological root of our word planet. The reason for this is that, unlike stars, the planets appear to wander through the night sky, sometimes even going into retrograde. To the people, they were curious anomalies that demanded a different word than star to describe them.

The answer to the question would be obvious to the disciples. Here is a man with his perfectly precise flock. With one wandering off, there is disharmony. Jesus will continue His words to explain what He is referring to.

Life application: As noted, the text says nothing concerning who, if anyone, the ninety-nine were left with. And yet, it is common in teachings and sermons to have some thought not in Scripture added into the account, as if the one was more important than the ninety-nine because the others were left alone.

But that assumes too much. When David was tasked by his father to take supplies to his brothers, he left his flocks with a guarder to tend to them (1 Samuel 17:20). Nabal had many sheep, and he had men tending to them in 1 Samuel 25.

Remember that when you hear sermons, you should not make a new brain squiggle over what you hear unless you check what the pastor is referring to or think the matter through carefully. Once you hear something and assimilate it into your mind, that will normally become a settled matter in your thinking.

But settled matters that are incorrect will inevitably lead to more incorrect thinking. Step by step, your thinking will stray from what is intended. So be sure to check things out!

Lord God, how wonderful it is to search out Your word and find how much Your people really mean to You. For those who are Yours, we can see that You are willing to go to great lengths to bring us back to You. How blessed we are that because of Jesus, we are safely cared for. Thank You for Jesus, who has made this bond possible. Amen.

Wednesday, 25 March 2026

For the Son of Man has come to save that which was lost. Matthew 18:11

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 He came, the Son of Man to save the ‘having been lost’.” (CG)

In the previous verse, Jesus admonished the disciples not to disesteem one of the least of these, noting that their messengers in heaven see the appearance of His Father in heaven. Having noted that, He begins words which explain who “the least of these” refers to. It should be noted that most modern translations omit this verse or footnote it as being missing from many texts. He says, “For He came, the Son of Man to save the ‘having been lost’.”

Scholars argue over which texts are best and why this verse is or is not authentic. The words appear genuine enough, setting the stage for the next three verses. Without being dogmatic, they are worthy of evaluation because of this. In the Bible, there are several times that explain why Jesus came.

For example, in Mark 1:38, Jesus notes that He came to preach to the cities of Israel. In John 6:38, Jesus said He came to do the will of Him who sent Him. In John 10:10, He said He came that His people may have life, and have it more abundantly. Each reason given for Jesus’ coming helps us to see more clearly the greater plan of redemption that God has set forth for the people of the world.

In the case of Matthew 18:11, the reason is to save what has been lost. If Jesus were talking only of little children in the previous verse, it would mean that little children were lost and needed to be saved. If He is referring to those who are like little children, which the context demands, it still means that little children, of whom the one with Him is the example, are lost and need to be found, but they serve as an example of any person who demonstrates childlike faith toward His message.

The point then is based on what He just said. Jesus came to save humanity. How can the disciple disesteem “the least of these” when they are the very reason for His coming? Philippines 2:1-11 first refers to what it should be like to be in Christ, esteeming others better than themselves and looking out for others’ interests.

This is because Jesus left the glory of heaven and came in the likeness of men. Paul says, “taking the form of a bondservant.” If He was willing to do this, then how can we disesteem those He came to save who were lost in the wilderness of sin?

Life application: Myer’s New Testament Commentary says of this verse that it “is not genuine.” What if it is? Reliable texts include it. And the sentiment is in line with Luke 19:10, which says, “for the Son of Man has come to seek and to save that which was lost.”

If Matthew 18:11 was simply copied from Luke 19:10 as a means of reconciling the two gospels, why would the scribe leave off the words “to seek” found in Luke’s version? When there is doubt, the best option is to evaluate the verse anyway, note that there is a conflict between texts, and not adamantly assert something that may not be correct.

God’s word is too precious to fiddle with. Rather, it should be carefully handled and treated with the utmost respect. It is ok to not know everything and to admit it rather than be wrong about a matter.

Whatever side you lean towards in an issue like this, be willing to admit you were not there when Matthew penned the original. Defend your stand, but don’t adamantly assert without absolutely sure evidence to back up your claim.

Lord God, help us to always treat Your word with the utmost respect, cherishing it and carefully relaying its sacred content to others. Be glorified in our care for this precious word. Amen.

Tuesday, 24 March 2026

“Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven. Matthew 18:10

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).

“You see – not you should disesteem ‘one, the least of these’. For I say to you that their ‘messengers in heavens’, through all, they see the appearance of My Father, the ‘in heavens’.” (CG)

In the previous verse, Jesus spoke about what to do if your eye ensnares you. It should be plucked out and cast from you, noting that it is better to enter into life one-eyed than to be cast into the fire of Gehenna. He now starts a new thought, saying, “You see – not you should disesteem ‘one, the least of these’.”

The context needs to be remembered. Jesus called for a little child, setting him in the midst of the disciples. He then noted that unless they were to become like little children, they would by no means enter the kingdom of the heavens.

He then noted that receiving one little child like that in His name receives Him. As such, the context refers to those who have childlike faith, not literally all little children. Those who trust God, not in themselves or their own supposed great deeds, are those who possess that childlike faith.

This then clears up any erroneous thoughts about Jesus’ next words, “For I say to you that their ‘messengers in heavens’, through all, they see the appearance of My Father, the ‘in heavens’.”

Understanding the context, Jesus is not saying that every little child has a “messenger in heaven.” It is great for sermon material and for promoting liberal agendas (well, except abortion), but it does not square with the context of what Jesus is saying.

Those who have messengers in the heavens are those who are redeemed by God because of their childlike faith. This notion will be fully supported by the completion of this train of thought in the next four verses.

Life application: Care needs to be taken in understanding what is happening in the world as God works through His plan of redemption. People are not saved at birth and then up until a certain age, at which time they become unsaved.

Nor do they have an angel looking over them until some point in time when the angel stops tending to them. All people are born in sin, separated from God because of that sin. Jesus came to restore the relationship between fallen man and His Father.

Until one yields himself to God through Christ, the enmity remains. For those before the cross, this applied to those who trusted in the coming Messiah. Now that Christ has come, no person is saved until he or she receives what Jesus did. This is all-inclusive.

Salvation is not determined by age, cultural background, family, wealth, or any other such thing. Salvation comes by faith in Christ. In 1 Corinthians 7:14, we find that God has graciously sanctified the children of believers. However, there is a point known to Him when those children must choose Jesus.

We need to be responsible in our discussions of what God is doing in the world. People need Jesus, all people. We cannot let this issue fall by the wayside. For example, calling the Jews “God’s people” does a catastrophic disservice to them (See Romans 9-11).

A few simple questions to be considered: Is Jesus God? Yes. Did Israel reject Jesus? Yes. If they have rejected Jesus, who is God, then they have rejected God. Supporting Israel is not the same as coddling them. They need to be told of the danger they are in.

Likewise, it is not appropriate to incorrectly explain verses like Matthew 18:10 and claim that all babies have an angel looking out for them. That will inevitably provide false assurances to those who need to tell children about Jesus.

Be prepared to defend the truth of the gospel. All people need Jesus. Without Him, none can be saved. Israel, the nation, has rejected Jesus. Until they collectively acknowledge Jesus, they are not saved, nor are they God’s people in regard to salvation and a right relationship with Him.

Infant baptism is unscriptural and provides false security to those who adhere to this rite. The list could go on and on concerning this most important of issues. Jesus! From the youngest person to the oldest, all need Jesus. The nation of Israel needs Jesus. Get the word out! The world needs Jesus.

Lord God, thank You for Jesus. Without Him, there would be no hope. But with Him in our lives, we have hope and assurance. Praises to You, O God, for what You have done. Amen.