Daily Writing

Monday, 21 September 2026

He said to them, “How then does David in the Spirit call Him ‘Lord,’ saying: Matthew 22:43

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 them, ‘How then, David – in Spirit, ‘Lord,’ Him, he calls, saying…’” (CG)

In the previous verse, Jesus asked the Pharisees what they thought concerning whose Son the Christ is. Their answer to him was “David.” Their answer, despite being correct, was incomplete. To get them thinking on the right lines concerning the nature of the Christ, “He says to them, ‘How then, David – in Spirit.’”

The Pharisees have said that the Christ is the Son of David. If this is so, and Scripture testifies to it as a fact, that information doesn’t tell the entire story. David himself testifies to it.

As Scripture is given by God, and as David’s words are recorded as Scripture (in Spirit), then what David said concerning the Christ must be considered. Jesus continues with what David penned while in the Spirit, saying, “‘Lord,’ Him, he calls, saying…”

At this point, what the word “Lord” signifies, or where it is recorded, isn’t stated. That will be seen in the next verse. However, it would be highly unusual for David to call one of his descendants “Lord.” In Scripture, everything traces back to its source.

Each preceding generation of humanity is considered greater due to the respect shown to the parent. Thus, the Christ, being a descendant of David, something already established as being the case as testified to elsewhere in Scripture, would be expected to call David Lord, not the other way around.

Regardless of the term from which the English word “Lord” is derived, it is an honorific being stated from a lesser to a greater. As the people were still waiting for the Christ at Jesus’ time, what David wrote about this “Son” of his asks the reader to question how it can be proper that he would be called Lord by David?

Life application: Thinking Jesus’ logic through, as recorded in this verse, is a way of determining what is going on. It will then help us come to right conclusions about what Scripture is saying.

Jesus refers to Scripture. We have not yet read which one, but that is already an understood premise of His. The assumption is that when Scripture is assigned to David as the author, it is reliably so. Jesus then says that David is in the Spirit as he pens, something also considered axiomatic among the people of Israel.

Scripture is from God. If a human penned it, the understood meaning is that the human was being led by the Spirit to write out what God intended. As this is so, there can be no error in what is written. These things are to be taken at face value from a proper interpretation of Scripture.

People can indeed deny this process actually occurs, but such people must at least admit this is what is considered biblically correct. To not agree with how the process is presented would show a bias against what is clearly understood from the Bible itself. Therefore, even a denier of the Bible being the word of God, if intellectually honest, will at least agree that this is how Scripture presents things.

Jesus confirms that truth here. He testifies to the facts as laid out. David authored what is credited to David. The Spirit led him as he wrote. The Christ is clearly identified as a Son of David in Scripture. And yet, David calls one of his own progeny, who will be the Christ, Lord. This is what Jesus is presenting to the Pharisees.

The process is undeniable. Therefore, the conclusion, if Jesus properly follows this process, will be correct. From there, what the meaning of the conclusion is must be evaluated, and a decision is to be rendered.

Following this process, as set forth by Scripture itself, and as confirmed by how Jesus has used it, will help you as you consider what is said in Scripture. When you come to a passage that presents information, ask yourself what is being conveyed. Follow the logic that you have seen in Jesus’ example. From there, you can form a conclusion about what is said.

Even an atheist can do this. If he accepts that this is how the Bible presents matters, and if he is honest about following the process to form a conclusion, his deductions will be correct, even if he doesn’t believe what the Bible says.

An example to understand this might be a person who believes in a flat earth. He has it in his head that the earth must be flat. However, he knows there is a process that round-earth proponents use to make their conclusions. If he follows that process, even if he doesn’t believe it is correct, the information he comes up with will confirm a round earth.

It is up to him to accept or deny the results, but if he is honest, he will have to admit that the process resulted in a round earth conclusion. As this process goes back to at least the time of Aristotle, he will have to admit that the standard thinking all along has been that of a round earth.

His job is to either accept a round earth, or he will have to find fault in the process. If he cannot find fault in the process, the burden of proof for a flat earth rests upon him in contradistinction to the method used to determine the earth is round.

In other words, whether evaluating the Bible or something like the round vs. flat earth debate, one must be intellectually honest in following the accepted process. Not to do so will inevitably lead to a faulty conclusion that is unsupportable by the process.

Lord God, help us to think clearly and objectively when we consider Your word. If we evaluate it fairly and properly by a set process as You have revealed in it, whatever conclusions we make should be properly in line with what You intend for us. So, Lord, help us to rightly consider Your word at all times. Amen.

Sunday, 20 September 2026

saying, “What do you think about the Christ? Whose Son is He?”
They said to Him, “The Son of David.” Matthew 22:42

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).

“saying, ‘What – you, you think about the Christ? Whose Son, He is?’
They say to Him, ‘The ‘of David’.’” (CG)

In the previous verse, it was noted that when the Pharisees had gathered together, Jesus asked them a question. That question is now forthcoming. He was “saying, ‘What – you, you think about the Christ?’”

The question is specific, and it refers to a particular person who was expected to come among the people of Israel. Many translations unwisely leave off the article, “What think ye of Christ?” (KJV, et al.). This leaves the question general and open to the meaning of the word, not a particular person.

In other words, Saul was noted as the anointed (messiah/Christ) of the Lord. Cyrus, King of Persia, is called anointed (messiah/Christ) in Isaiah 45:1. Leaving off the article leaves the question open to the position, reason for the anointing, etc. This is not at all the intent. Jesus asks specifically about “the Christ”, meaning the anticipated Messiah of Israel.

One particular person was to come, as prophesied in their Scriptures. His question is directed to them concerning this individual. Continuing, He asks, “Whose Son, He is?”

It was a question seemingly anyone could answer. The Scriptures recorded the promises, they defined the parameters, they gave locations and timeframes, etc. But they also gave information that had not been thoroughly considered.

It was there, recorded carefully by scribes of the past as uttered through prophets, but it is information not evaluated from the perspective God intended. Therefore, Jesus will present those writings in their proper light. First, however, He awaits their answer, which is, “They say to Him, ‘The ‘of David’.’”

Their answer is first and foremost based on the words of 2 Samuel 7 –

“When they will be fulfilled, your days, and you will lie with your fathers, and I will cause to rise your Seed after you who He will come out from your innards, and I will cause to erect His kingdom. ¹³He, He will build – house to My name, and I will erect ‘throne, His kingdom’ unto vanishment. ¹⁴I, I will be to Him to Father, and He, He will be to Me to Son. When in His ‘causing to crook’, and I will cause to remedy Him in ‘scepter, mortals’, and in ‘touchings, sons, human’. ¹⁵And My kindness, not it will veer from Him, according to which I caused to veer from with Saul, whom I caused to veer from ‘to your faces’. ¹⁶And it will be established, your house and your kingdom, unto vanishment to your faces. Your throne, it will be ‘being established’ unto vanishment.” 2 Samuel 7:12-16 (CG)

From there, the idea of a coming ruler from the line of David continued to be presented in Scripture. This was so commonly understood that the term “Son of David” has been called out several times in Matthew already concerning Jesus by those anticipating the Messiah and believing it could be Him.

Life application: The most important question any person can ever answer is “Who is Jesus to you?” Responding to the gospel, for example, must be in relation to the proper Jesus. If one calls on “another Jesus” (see 2 Corinthians 11:4), they are responding incorrectly. The gospel, when applied to the wrong Jesus, is not the gospel. John Gill gave his thoughts on who Jesus is. His words are worth considering –

“If this question was put to some persons, it would appear, that they have no thoughts of Christ at all. The atheist has none; as God is not in all his thoughts, nor in any of them, for all his thoughts are, that there is no God; so neither is Christ the Son of God. The deist thinks thing of him, for he does not believe the revelation concerning him. The epicure, or voluptuous man, he thinks only of his carnal lusts and pleasures: and the worldling, or covetous man, thinks nothing but of his worldly substance, and of the much good things he has laid up for many years: to say nothing of the Heathens, who have never heard of him; others, and such as bear the Christian name, have very wrong thoughts of Christ, mean, and undervaluing.

The Arrian thinks he is a created God, of a like, but not of the same nature with the Father. The Socinian thinks he is a God by office, and did not exist until he was born of the Virgin Mary; and has no notion of his sacrifice, and satisfaction for the sins of men. The Arminian thinks meanly of his righteousness, and denies the imputation of it to them that believe. And indeed, all such think wrongly of Christ, who divide their salvation between their works and him, and make them their Christ, or their frames their Christ, or their graces, and particularly their believing in him; that is, that ascribe that to them, which properly belongs to him.

And as for those who do not bear the name Christians, it is no wonder that they entertain wrong and low thoughts of Christ. The Jews thought him to be a mere man, and the carpenter’s son. The Pharisees thought that he was an Antinomian, a libertine, a loose, and licentious person, that had no regard to the law, and good works: hence those words of his, ‘think not that I am come to destroy the law’, Matthew 5:17. Yea, they thought him to be a Samaritan, and to have a devil, and to cast out devils by Beelzebub, the prince of devils.

The Mahometans, though they allow him to be a prophet, yet think that he is inferior to Mahomet their prophet. There are others that think well of Christ, admire the loveliness of his person, and the fulness of his grace, but are afraid Christ does not think well of them: they think well of the suitableness there is in Christ, of his righteousness to justify, of his blood to cleanse and pardon, and of the fulness of his grace to supply all wants, but think these are not for them: they often revolve in their minds his ability to save, and firmly believe it, but question his willingness to save them: they often think of Christ, what he is to others, but cannot think of him for themselves; only believers in Christ have a good thought of him, to their own joy and comfort: faith is a good thought of Christ; to them that believe, he is precious; and such, through believing in him, are filled with joy unspeakable, and full of glory; such think often, and well, of the dignity of Christ’s person, of the excellency and usefulness of his offices, of the virtue of his blood, righteousness, and sacrifice, and of the sufficiency of his grace for them: they think well of what he did for them in eternity, as their surety, in the council and covenant of peace; and of what he has done for them in time, by suffering and dying for them in their room and stead; and of what he is now doing for them in heaven, as their advocate and intercessor.”

Lord God, help us to think rightly about Jesus. May we not get pulled aside or led astray by false teachings concerning the Savior of the world, Your Son. May we consider Him as He is presented in Scripture by You, hailing Him as the incarnate Word, come to bring us back to You. May we rightly hail the glorious name of Jesus Christ our Lord. Amen.

Saturday, 19 September 2026

While the Pharisees were gathered together, Jesus asked them, Matthew 22:41

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).

“Having been gathered, also, the Pharisees, He queried them, the ‘Jesus’.” (CG)

In the previous verse, Jesus summed up the thought being discussed about the greatest commandment, saying that all the law and the prophets, they hang upon the premise that one is to love the Lord above all else and his neighbor as himself. It next says, “Having been gathered.”

It is a perfect participle, signifying that they were gathered and their gathering continued at the present time. Those who were gathered were “also, the Pharisees.”

This, then, may be the same gathering just mentioned concerning the Pharisees in verse 34. If so, it is a chronological development that logically fits the ongoing narrative. It also may be a categorical presentation of another time the Pharisees had gathered together. Either way, Matthew presents it after the question about the discussion of the greatest commands. As for this gathering, it says, “He queried them, the ‘Jesus’.”

Rather than them questioning Jesus, as was frequently the case, He questions them. Whether or not the words here are still on the same day as the questioning of Jesus’ authority in Matthew 21:23-27, they fit well together. They asked Him about His authority. In turn, He asked them about where John’s authority came from.

The implication was that if John’s authority was from heaven, and because John pointed to Jesus, Jesus’ authority was from heaven as well. What Jesus will ask them about next will fit into a similar thought concerning who the Christ is and where His authority is derived from.

Life application: Having just been asked about the greatest command, Matthew now presents a question about the Christ that is raised by Jesus to those who have not accepted Him as their Messiah. These thoughts may seem disconnected, but are they?

If the concept of a coming Messiah was rightly understood from a proper reading of their Scriptures, having a proper understanding of who He would be and what He would do was essential to having right doctrine.

In turn, having right doctrine is essential to accurately understanding who God is, what He is doing, and how it affects the relationship between Himself and His creatures. Ultimately, one cannot be loving towards his Creator if his doctrine is wrong.

The intent of pleasing God may be there, but the ability to rightly please Him is not. As such, Jesus presenting information that will lead these men to think through who the Christ is, and thus who He is, is vital for them to have a rightly loving relationship with God. Jesus says this explicitly in John –

“Jesus answered and said to him, ‘If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him. ²⁴ He who does not love Me does not keep My words; and the word which you hear is not Mine but the Father’s who sent Me.’” John 14:23, 24

What may seem like a debate among people based on their one-sided evaluation of Scripture is actually deeper and more important than who gets the most points in the debate. Getting wrong who the Son is can lead to an eternity-changing mistake. Therefore, Jesus’ words about the nature of the Christ are intended to help these men have that all-loving relationship with their God as demanded in the greatest commandment.

As was seen in the discussion about loving God with all one’s heart, soul, mind, and strength, it is actually impossible for fallen man to do. Therefore, we need God’s Christ. It is He who has accomplished that for us. That is why getting right who Jesus is becomes the most important thing we can ever do. To get Jesus wrong is to be forever separated from God.

Jesus’ actions towards His neighbors reveal that He is loving them as Himself. He wanted the best for these men, whether they chose to accept it or not.

Lord God, the Bible is filled with wonder and delight. It leads us to think through our state before You and to conclude that we need Jesus. What a precious word. It tells us of how much You love us, having sent Him so that the bridge back to You could be made. Thank You for the giving of Your Son, our Lord and Savior Jesus! Amen.

Friday, 18 September 2026

On these two commandments hang all the Law and the Prophets.” Matthew 22:40

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).

“In these, the two commandments, all the law and the prophets, they hang.” (CG)

In the previous verse, Jesus mentioned the second great commandment, loving one’s neighbor as oneself. Having said that, He next says words bearing emphasis, “In these, the two commandments.”

There are the two commandments, and there is everything else which is positionally fixed within the scope of these first two. That fixed position is that by which “all the law and the prophets, they hang.”

Some manuscripts do a changeup switcheroo and say, “In these, the two commandments, all the law, it hangs – and the prophets.” The intent is the same, but the prophets are somewhat of an afterthought, as evidenced by the singular “it hangs.”

Either way, the point is that the entire body of Scripture, summed up in the words “law” and “prophets,” hangs from the fixed idea of loving God with every fiber of one’s being and loving one’s neighbor as oneself.

One might exclaim that this can’t be. There is exile and punishment recorded in Scripture. Lamentations deals with death and destruction. How can those things hang on such a notion? The answer is that Israel failed to do these things. The lessons of Israel are the basis for understanding our relationship with God, including the consequences of disobedience.

As it is certain that nobody is capable of loving God as commanded or of loving one’s neighbor as the law demands, we need something more than Israel’s futile relationship with God, which is based on this law. This is the point of them having been given the law. Paul says –

“Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. ²² But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. ²³ But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. ²⁴ Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. ²⁵ But after faith has come, we are no longer under a tutor.” Galatians 3:21-25

What the law could not do because of our failing limitations, Christ was able to accomplish. With His work complete, we place our faith in what He has done, thus nullifying the law in our lives. There can be no middle ground. People who think Christ is their Savior while they attempt to merit God’s favor through law observance set aside the only avenue they have to perfectly meet God’s standard.

Life application: There is no reward for “doing one’s best” when it comes to law observance. If the law and the prophets hang on these two great commandments, then God’s standard must be met in meeting every single prescription in the law and the prophets. To fail to do so demonstrates that we have failed in these two commandments.

The law requires tassels with a blue thread in them to be on the corners of one’s garments (Numbers 15:37-40). To not do so is a violation of the law. The person has failed to love the Lord with all his heart, soul, mind, and strength because that precept hangs on the idea presented in the command. The reason for it is explained in verse 40, “that you may remember and do all My commandments, and be holy for your God.”

This is true with every precept of the law. When a violation of the law occurs, a sacrifice must be made to atone for the infraction. One cannot say, “Jesus is my sacrifice for such things” if he is observing the law. Jesus is not the prescribed sacrifice for infractions of the now-fulfilled law.

Rather, Jesus is the fulfillment of the law and the Initiator of the New Covenant. This is the error in thinking of law observers. Violations of the law must be dealt with under the law. Removal of the law is necessary for Christ to have authority over a person. When in Christ, Paul says, “For sin shall not have dominion over you, for you are not under law but under grace” (Romans 6:14).

Only Christ can remove sin from our presence by removing the law from our state of existence. Think about what is said in these two verses –

“For the law was given through Moses, but grace and truth came through Jesus Christ.” John 1:17

“You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.” Galatians 5:4

Law or grace. One must decide. There can be no intermingling of the two.

Lord God Almighty, help us to think clearly about what it means to be in Christ. May we never offend what You have offered through Him by attempting to somehow merit it through the observance of the law He fulfilled. Help us to get this right and to trust solely and wholeheartedly in Jesus Christ’s perfect righteousness. Amen.

Thursday, 17 September 2026

And the second is like it: ‘You shall love your neighbor as yourself.’ Matthew 22:39

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).

“Second, also, like it: You will love the ‘neighbor, yours’ as yourself.” (CG)

In the previous verse, Jesus, referring to His citation of Deuteronomy 6:5, said that it is the first and great commandment. This answered the jurisprudent’s question, but Jesus has more to say before finishing, saying, “Second, also, like it.”

The addition of these words is not superfluous, even if unasked for. Rather, when He finishes, He will sum up the reason for providing the second great commandment. For now, the word “like” is translated from the Greek word homoios. It signifies like in appearance or character. The nature of the second commandment is the same as that of the first.

In order to reveal the second great commandment, Jesus refers to the book of Leviticus. In Chapter 19, there is a long list of moral and ceremonial laws covering a whole host of topics. Jesus says, “You will love the ‘neighbor, yours’ as yourself.”

The first and great commandment is to love God, as Jesus described it. The next deals with human relationships, but with the same theme: love. His words specifically come from Leviticus 19:18, where it says –

“Not you will avenge, and not you will maintain ‘sons, your people’. And you will cherish to your associate according to you. I – Yehovah.” (CG)

In Leviticus, the word translated as maintain is nuanced. It has to be understood as maintaining a grudge, as if it were a garden and someone continues to tend to it, allowing the grudge to fester. Despite being in a long list of ceremonial laws, and affixed to the end of one of them, Jesus pulls this short thought out as the second great commandment.

A key point, thus, is to know that Jesus was fully aware of its presence and the context in which it was placed. His use of it then is not arbitrary. He looked to the thought, determined the essential nature of the words, and held them up as an ideal that goes beyond the individual laws which surround it.

Loving one’s associate is not elevated above loving oneself. Rather, the law, as well as Jesus’ citation of it, holds them in the same position. One who does not properly tend to himself in a cherishing manner cannot properly tend to others in an appropriate way.

Life application: This is another law that condemns us. Although people have claimed they have never borne any ill will toward others, it is hard to accept such words. Human interactions inevitably lead to disagreements where ill feelings result. We may hide such thoughts away as if they don’t exist, but they do.

As this is so, the very nature of the law continues to condemn us. But notice how the two commandments, which are held up by Jesus as the two greatest, reflect His nature. He is the incarnate Word, the God/Man. Thus, He is capable of both types of love. He can fully love God, and He can fully love His neighbor as He loves Himself (who is both God and Man).

His fulfillment of these commands is then credited to us when we believe the gospel. Our imperfect love is covered by Christ so that God only sees Christ’s perfection in love – for His Father, for His associates, and for Himself (being both God and Man).

All things are reconciled for us through Christ. Forever and ever we can, and we will, thank God for what He has done through Jesus.

O God, we are filled with shortcomings, faults, and errors in our conduct toward You and toward others. And yet, You have covered over our failings and imperfections with the precious blood of Christ our Lord. Thank You for what You have done. We praise You with hearts full of joy and thanks. All praise, glory, and honor to You. Amen.