Daily Writing

Wednesday, 17 June 2026

Now as they went out of Jericho, a great multitude followed Him. Matthew 20:29

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 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

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).

“Just as the ‘Son, the Man’, not He came to be attended to but to attend, and give the ‘soul, His’ – ransom for many.” (CG)

In the previous verse, Jesus told the disciples that whoever desires to be first among them should be their slave. With that noted, He next explains why this is to be so in His kingdom, saying, “Just as the ‘Son, the Man’.”

Referring to Himself, Jesus highlights His humanity. He is fully human. Thus, His example is one that is understandable and attainable in the stream of human existence by others, even if it is not what is normally expected of greatness or preeminence. In this example He sets forth, He notes that “not He came to be attended to.”

This would have been evident to the disciples, even if they didn’t really pay attention to it throughout their days together. People didn’t come to Jesus to serve Him. The disciples followed Him and learned from Him. They also did the things He directed, such as telling Peter to get a fish in which he would find a coin in its mouth, but there is nothing about people coming to Him and serving Him in a designated capacity.

There is a note in Luke 8:2, 3 about the women who helped provide for Him from their substance, but that is not so much attending to Him as one would think of a servant or slave, but as helpers assisting the ministry of which He was the leader.

Examples such as Martha serving while Mary listened to Jesus cannot be used to dismiss Jesus’ words here. Those were duties people do in their regular lives. Jesus being present was incidental to the fact. In other words, Martha would have served anyone who came into her house in a similar manner.

Jesus’ words are referring to a person who actively allowed people to serve Him because they were under Him and designated to do so. And so, to explicitly state that the opposite was true, He continues, saying, “but to attend.”

The disciples had seen Jesus tirelessly serving the masses, tending to them, even at His own expense. He didn’t expect people to come to His castle and meet His every need. He was in the thick of the masses of Israel, tending to their needs, both physical and spiritual.

In just a short time from His words to these disciples, He would give them a visual, tangible lesson of servitude, which is recorded in John 13:1-17. The Creator and Sustainer of all things would wash their feet, instructing them on what it means to live a life of servitude. And more, Jesus says, “and give the ‘soul, His’ – ransom for many.”

A new word is seen, lutron, something to loosen with. As such, it signifies a redemption price, as in one paying a sum to loosen another’s bonds. The word is found only here and in the parallel passage in Mark 10:45. However, it is also used in the Greek translation of the Old Testament over twenty times, including key passages, such as Exodus 21:30, Leviticus 19:20, Proverbs 13:8, and Isaiah 45:13.

The word is used to translate specific Hebrew words (such as pidyon, geulah, and kopher) to indicate a redemption price or ransom paid to liberate individuals, such as slaves, captives, or those subject to the death penalty.

The meaning of Jesus’ words is clear and unambiguous. Jesus would give His soul, meaning His life, as a ransom payment for others. This, then, would be the ultimate ministration of His life on behalf of those He came to attend to.

Life application: As noted above, Jesus was among the people of Israel, actively serving them with His life, and yet, the disciples probably never stopped to think, “Jesus is spending all His time serving others.”

They would have heard the teaching and thought, “He sure is a great Teacher.” They would have seen the miracles and thought, “He has the most incredible healing abilities.” But they probably didn’t put two and two together to conclude, “Jesus is the most stupendous Servant we have ever seen.”

And yet, this is exactly what He was doing. The teaching, healing, counseling, and training were all forms of service which permeated His existence. As Christians, we can get so myopic about things that we miss the greater picture of what is going on in the world around us.

Some focus so heavily on Israel that they miss what God is doing in the church. Some focus so heavily on the church that they miss what God is doing in regard to Israel. We might focus so much on helping that we never take time to teach personal responsibility. We might focus so much on doctrine that we forget about evangelizing.

This doesn’t mean that we don’t each have our own specialty that we can excel at. But we should not become so focused on our specialty that we forget that others are doing great things that are not necessarily directly related to what we are doing.

A church that teaches sound doctrine may not have a lot of converts, but a church with very basic doctrine may get multitudes saved. One is not better than the other. Rather, they have different abilities and capabilities that should be considered.

It is great to have converts. People’s eternal destinies are changed by that. But it is also great that people don’t just get converted and then stagnate. There needs to be proper doctrine taught that will keep people from being led astray.

Let us not get bogged down in our own little circle where we forget that God is doing a great work of building His church with an almost innumerable number of specialties, all of which overlap and are intended to bring His purposes together into a perfect body someday.

Lord God, may we be ready to recognize the value of what others are doing, seeing the importance and effect of their efforts, and acknowledging them as such. It took the disciples of Jesus quite a while to figure out what He was doing. May we be willing to carefully evaluate all You have going on in order to build Your people into an everlasting dwelling. Amen.

Monday, 15 June 2026

And whoever desires to be first among you, let him be your slave— Matthew 20:27

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 whoever, if he wills in you to be first, let him be your slave.” (CG)

In the previous verse, Jesus told the disciples that whoever desires to be great among them should be their attendant. In that He contrasted megas, great, with diakonos, attendant (a deacon). The word diakonos is likely derived from two words signifying through and dust. One other supposed root would make it through, and to run (such as errands).

Either way, the one who is great is to be the one who either scurries through the dust, getting dirty helping others, or he is to be running errands for others. Jesus now continues the contrast, saying, “And whoever, if he wills in you to be first.”

In this, Jesus uses the word prótos. It means first in time, place, order of importance, etc. It speaks of the position of preeminence. If someone desires to be preeminent in God’s eyes among those he associates with, Jesus says, “let him be your slave.”

The word is doulos, a slave. It is derived from deó, to bind. One can see the idea of a person being bound in some manner, and thus in subjection to another. He may be bound with shackles or with something as simple as an understanding that he is another’s property, but he is bound and without any inherent rights within the relationship.

Jesus has turned the idea of what greatness and being preeminent are upside down. With these points set forth, the disciples were probably thoroughly confused at what He was trying to tell them. In the next verse, He will explain why these things are the way they are. However, even until the time leading up to His cross, they will not truly understand what He is talking about.

After that event and the subsequent resurrection, the mental tumblers will begin to click.

Life application: Greatness has many forms, and it is perceived differently by various people. Suppose someone has a lot of money and is being driven somewhere very important in a limousine.

The car hits a major pothole and receives significant damage. The driver cannot fix it, communications are down, and the weather is horrifying. The meeting will not take place, money will be lost, the competition will gain the advantage, and calamity may be the result.

Along comes an old farmer in his beat-up old pickup. He just left Bible study where they looked over Matthew 20. He sees there is trouble, pulls over, and gets out in the terrible weather. It is so bad that rolling down the window to explain the situation practically floods the limo. The farmer walks around, looks things over, and gives a thumbs-up that he can take care of it.

For the next forty minutes, he lies in the mud, fixing the car, smacking his knuckles, cutting his hand, and missing mom’s home-cooked dinner while rectifying the situation. He never said, “I’ll do it for this much.” He just got to work and fixed it.

Once the job was done and he was certain the car would make it, he explained what the problem was, told them what to do as soon as they could for a permanent, reliable fix, bid them good night, handed them a tract (a bit wet, bloody, and muddy), and headed back to his truck without saying another word.

Who is the greatest in this encounter? The businessman will make it just on time if the patch holds. He will secure a big deal, and life will continue to be cushy. The farmer gets home, apologizes for being late, soaked, and covered in mud. His wife tends to his wounds. She never asks what happened and he never explains. It’s just another day in his wonderful, simple life. Who is the greatest in this encounter?

Someone has to drive a limo while the man does his business. Someone has to get the gas out of the ground for a car to run. Someone has to provide the electrical skills to get the motors to run the lights. Someone needs to cook dinner.

What is greatness? Think about it from Jesus’ perspective.

Lord God, help us to have hearts filled with faith in You. When this is the case, whatever our job is will be one of joyful service, considering others, and desiring to bring glory to You. May it be so in our lives. Amen.

Sunday, 14 June 2026

Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. Matthew 20:26

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).

“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

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).

“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.