Author: Charlie Garrett

Friday, 13 March 2026

Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you.” Matthew 17:27

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).

To read the translation of Matthew 17 in the same manner on YouTube (Click Here to listen), or at Rumble (Click Here to listen).

“And that not we should entrap them, having gone to the sea, you cast a hook, and the ‘having ascended first’ fish, you lift, and having opened its mouth, you will find a stater. That, having taken, you give to them for Me and you.” (CG).

In the previous verse, Peter responded to Jesus that the kings of the earth take their customs and taxes from the unfamiliars. Jesus then responded that the sons are free. Despite this truth, He continues, saying, “And that not we should entrap them.”

The idea is that it would be inappropriate to cause those collecting the census to be tripped up by the claim that the sons are free from paying. It would lead to a difficult set of explanations and argumentations that would serve no purpose in the ongoing ministry as it marched to its completion.

Jesus’ time to be revealed as the Messiah had not yet reached its fulfillment (Matthew 16:20). Therefore, any claims of exemption from paying the temple tax would be misunderstood and could later be used as a charge against Him. Understanding this, Jesus continues His words to Peter, saying, “having gone to the sea, you cast a hook.”

It is a word found only here in Scripture, agkistron, a hook. It is akin to agkalé, an arm (as curved or bent). Both are derived from agkos, a bend. Jesus feels Peter needs a little time to himself for relaxation. Well, maybe not. Jesus has a specific intent for Peter to go fishing, and so He continues, “and the ‘having ascended first’ fish, you lift.”

Jesus doesn’t say, “…if you catch a fish.” Rather, He confirms Peter will. Regardless of its size or kind, he isn’t to toss it back. Rather, Jesus says, “and having opened its mouth, you will find a stater.”

It is another word found only this once in the Bible, statér, a stander (standard of value). HELPS Word studies says it is “a silver coin worth two didrachma and equivalent to four denarii (a tetradrachma, four drachmae) – the exact amount of the Temple-tax required for two people.”

In other words, what Jesus is doing is proving His authority over every possible contingency one could imagine. Peter is to go fishing, cast in a hook, he will catch a fish (a fifty/fifty proposition), when he pulls up the fish, regardless of its type, and out of all the fish he could possibly catch in the Sea of Galilee, and it occurring at that exact moment, there will be a coin in its mouth.

The probability of such an event extends to all the fish in human history that have been found with a coin in their mouths. When the coin is pulled out, it will be the exact coin needed to pay the tax for the two of them. That would open up the probability of every coin ever to have been in the area of the Sea of Galilee, along with the chances of it being the exact type of coin needed to pay for exactly two people.

Further, the fact that it is found in the fish’s mouth, not swallowed, means that either the fish picked it up at the exact moment it also caught the hook, proving Jesus’ omniscient knowledge, or Jesus created it in the fish’s mouth while Peter was catching it, proving Jesus’ omnipotence along with His omniscience.

The impossibility of Jesus’ words, unless He has the ability to affect every single aspect of this event, is obvious. Understanding this, Jesus instructs Peter on what to do with the coin he is going to find, saying, “That, having taken, you give to them for Me and you.”

Jesus sees it as less inconvenient to do what would be utterly impossible for any human being who has ever existed to do than to argue about the temple tax with people who would then be offended at His claim. It is an utterly astonishing proposition to consider.

Life application: The wickedness of the liberal scholar’s heart is exposed in the evaluation of recorded events like these in the Bible. So adamant are they that Jesus could not have done what is stated here, they have come up with several “explanations” of how this miracle was effected.

There is no point in giving them all. Each one fails to adhere to the simplicity and exacting nature of the description given in the account. One example will suffice: Jesus told Peter to go fishing. He gave him these instructions. Peter went out and caught a fish. Peter then sold the fish for a stater so that the temple tax could be paid.

Not only does that not match the account, but it also abuses it so heavily that there would be no point in including the story at all. Peter and the other disciples probably went fishing anytime they had a chance, maybe even when Jesus told them to, so that they could enjoy dinner.

There is no record of such a thing because it has no importance or connection to what is necessary to understand Jesus’ ministry. Such people will receive their rewards for leading people astray with faulty analyses, such as this.

Be careful to take what is recorded in the Bible at face value. It is important to understand that we are to accept God’s word by faith, even when it is not possible for us to do what is recorded there. It is a snap for God to do so if He wishes. Have faith in that.

Lord God Almighty, You can do all things, and we trust that just as You know every fish in the sea, so You are intimately aware of us. Such knowledge is beyond our minds’ ability to grasp, but we can accept it by faith, knowing that You are in complete control of all things. Thank You for this surety. Amen.

Matthew 17

17 And after six days, Jesus, He takes with – Peter, and James, and John his brother, and them, He uphefts into a high mountain off alone. ²And He metamorphosed before them, and it radiated, His face, like the sun, and His garments, it became whites, as the light. ³And you behold! They appeared to them Moses and Elijah, conversing with Him. ⁴And answering, Peter, he said to Jesus, “Lord, it is good – us to be here. If You desire, we will make here three tabernacles: You one, and Moses one, and Elijah one.”

⁵Yet he speaking, you behold! Cloud – lustrous, it overshadowed them. And you behold! Voice – from the cloud, saying, “This, He is, My Son, the Beloved in whom I approved! You hear – Him!” ⁶ And having heard, the disciples, they fell upon their face, and they feared exceedingly. ⁷And He came, Jesus. He touched them, and He said, “You rouse, and you fear not.” ⁸And having uplifted their eyes, they saw none, if not Jesus alone.

⁹And descending, they, from the mountain, Jesus, He enjoined them, saying, “You tell none the vision until that the Son of Man from dead, He arose.”

¹⁰And His disciples, they queried Him, saying, “Why therefore the scribes, they say that Elijah, it necessitates, to come first?”

¹¹And Jesus answering, He said to them, “Elijah, indeed, he comes first, and he will reconstitute all. ¹²And I say to you that Elijah, he came already, and they knew him not, but they did in him as much as they desired. And thus the Son of Man, He is about to suffer under them.” ¹³Then the disciples, they comprehended that He spoke to them concerning John the Immerser.

¹⁴And they, having come unto the crowd, he approached Him – man, knee-falling to Him, and saying, ¹⁵“Lord, You compassionated my son, for he moon-strikes and he suffers badly, for frequently he falls into the fire and frequently into the water. ¹⁶And I presented him to Your disciples, and they could not cure him.”

¹⁷And Jesus, answering, He said, “O! Generation disbelieving and having been mangled! I will be with you until when? I will uphold you until when? You carry him here to Me.” ¹⁸And Jesus, He admonished it, and the demon, it proceeded from him, and the boy, he was cured from that hour.

¹⁹Then, the disciples having come to Jesus off alone, they said, “Through what we – not we could eject it?”

²⁰And Jesus, He said to them, “Through your faithlessness. For amen! I say to you, if you should have faith as a mustard seed, you will say to this mountain, ‘You depart hence thither,’ and it will depart. And nothing, it will be impossible for you. ²¹And this kind it departs not if not in prayer and fasting.”

²²And they, overturning in the Galilee, Jesus, He said to them, “The Son of Man, He is about to be surrendered into men’s hands. ²³and they will kill Him and the third day, He will rouse.” And they distressed exceedingly.

²⁴And they, having come to Capernaum, they came, those taking the drachmas, to Peter, and they said, “Your Teacher, He completes not the drachmas?”

²⁵“Yes,” he says.

And when he entered into the house, Jesus, He preanticipated him, saying, “What, you, it seems, Simon? The kings of the earth, from whom do they take tributes or census? From their sons or from unfamilars?”

²⁶He says to Him, Peter, “From the unfamilars.”

Jesus, He says to him, “Hence, the sons, they are exempt. ²⁷And that not we should entrap them, having gone to the sea, you cast a hook, and the ‘having ascended first’ fish, you lift, and having opened its mouth, you will find a stater. That, having taken, you give to them for Me and you.”

Thursday, 12 March 2026

Peter said to Him, “From strangers.”
Jesus said to him, “Then the sons are free. Matthew 17:26

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).

“He says to Him, Peter, ‘From the unfamilars.’ Jesus, He says to him, ‘Hence, the sons, they are exempt’” (CG).

In the previous verse, Jesus asked Peter what he thought. Do the kings of the earth take tribute and census from their sons or unfamilars? Next, we read, “He says to Him, Peter, ‘From the unfamilars.’”

It would be counterproductive and unkingly for a king to take any such collection from his sons. This is a precept that would be perfectly understood from their own Scriptures. At the time of their first king, Saul, it was seen that the son of the king would be exempt from such things, even if it was a son through marriage –

“So the men of Israel said, ‘Have you seen this man who has come up? Surely he has come up to defy Israel; and it shall be that the man who kills him the king will enrich with great riches, will give him his daughter, and give his father’s house exemption from taxes in Israel.’” 1 Samuel 17:25

The king was the one who levied taxes on the people. He was the one to take the people’s sons and daughters for his own household use, and for the army he established (see 1 Samuel 8:10-18). His own sons usually did serve in the military with him, but they were not obligated to the standard impositions placed on the people for the sake of his kingdom. Peter understood this. In response to this, we read, “Jesus, He says to him, ‘Hence, the sons, they are exempt.’”

A new word is seen here, eleutheros, unrestrained, meaning “to go at pleasure.” It is used in the sense of citizenship, where a person is not a slave. In this case, it means unrestrained from the burdens that support the king and his kingdom.

Jesus is making a point that Peter should clue into. If Jesus is the Messiah, He is God’s Son. Those who are His will belong to the household of God as sons. This is the point He makes in John 8 –

“Then Jesus said to those Jews who believed Him, ‘If you abide in My word, you are My disciples indeed.  32  And you shall know the truth, and the truth shall make you free.’

33  They answered Him, ‘We are Abraham’s descendants, and have never been in bondage to anyone. How can You say, ‘You will be made free’?’
34  Jesus answered them, ‘Most assuredly, I say to you, whoever commits sin is a slave of sin.  35  And a slave does not abide in the house forever, but a son abides forever.  36  Therefore if the Son makes you free, you shall be free indeed.’” John 8:31-36

If Jesus is God’s Son, and those who are brought into sonship with God through Him, then why would they pay for the tributes and census for the maintenance of the temple of His (and thus their) Father? Further, and a point that is not yet understood by the disciples, the temple is an edifice that pointed to Jesus. He is the fulfillment of everything the temple anticipated. Understanding these things puts the matter in proper perspective.

Life application: Jesus was born under the Law of Moses, a law He gave to the people of Israel. By subordinating Himself to the Law, He was required to be obedient to it. This included things that He was logically exempt from, but which required obedience to fulfill all righteousness. And this is what He said He would do at an early point in His ministry –

“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy
but to fulfill.” Matthew 5:17

In His fulfillment of the law, including those things that He would normally be exempt from, such as the temple taxes, the law is annulled through Him for anyone who has
come to Him by faith. He becomes a son of God. And, as He said, “…if the Son makes you free, you shall be free indeed.”

However, being under law is not freedom. It is a mark of bondage to sin. As such, to reimpose the standards of the law upon oneself, it is a denial of sonship. It is as if the
person voluntarily excommunicates himself from a relationship with his Father in heaven. Paul explains this in meticulous detail in his epistles, especially Galatians. Those who come to Christ are not under law but under grace. Be sure to revel in the freedom by which Christ has made us free. Do not allow yourself to be brought back under the yoke of slavery, meaning law. It is an act of contempt for what God in Christ has done. Live out your freedom in gratitude for what He has done for us. This is what we are to
do!

Lord God, thank You that we are Your sons through faith in what Jesus has done. The pressure is off. We are free from the bondage of slavery to sin. Law no longer has authority over us! We can now revel in Your grace and goodness because of Jesus. Hallelujah and amen.

Wednesday, 11 March 2026

He said, “Yes.”
And when he had come into the house, Jesus anticipated him, saying, “What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?” Matthew 17:25

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).

“‘Yes,’ he says. And when he entered into the house, Jesus, He preanticipated him, saying, ‘What, you, it seems, Simon? The kings of the earth, from whom do they take tributes or census? From their sons or from unfamilars?’” (CG).

In the previous verse, Peter was asked if his Teacher paid the didrachma or not. The response is, “‘Yes,’ he says.”

Peter acknowledged that this is something Jesus did. The implication is that Peter had seen Him pay in the past, or that he was aware that Jesus paid any such obligation imposed by either the law or societal mandates without dispute. Otherwise, he would have answered “I don’t know,” or something similar. The simple answer speaks of Peter’s awareness of the matter.

However, that affirmative answer brings in a logical disconnect that Jesus will next address. He will do it in the form of a question to elicit Peter’s contemplation, followed by a response based on that. As such, Matthew records, “And when he entered into the house, Jesus, He preanticipated him.”

Here is a word found only once in Scripture, prophthanó, to get an earlier start of a matter. It is derived from pro, in front of or prior, and phthanó, to anticipate or precede. The archaic word preanticipate gives the proper sense. It is a word that bears redundancy. Jesus didn’t just speak before Peter did. He spoke of the matter that had just occurred before Peter could.

The previous verse noted that people talked to Peter about Jesus. It then said, “And when he entered into the house.” As Peter is the nearest antecedent, and the verb is singular (he entered), it means Peter went into the house.

At that point, Jesus, who was in the house and not present during the conversation between Peter and the collectors of the didrachma, was aware of their conversation. The unstated wording implies that Jesus supernaturally knew the contents of the conversation. With Peter in the house, Matthew next records, “saying, ‘What, you, it seems, Simon?’”

Jesus wants Peter to think through a matter. It is what any good teacher will do at times by stopping during a class and asking a question to help solidify an important point in the minds of the students. Jesus’ question is, “The kings of the earth, from whom do they take tributes or census?”

The first word, telos, has already been seen in a different context in Matthew 10:22. It refers to the point aimed at as a limit. In this case, it would be a tribute. Customs (used by some translations) refers to goods crossing international borders. A toll (used by some translations) is a duty on goods. This is a tribute, something paid to maintain peace or express loyalty to a ruler.

The second word, kensos, is the etymological root of our word census. It refers to an enrollment. In this case, the enrollment is one where the payment stands for the act of enrollment. In essence, it is the census derived from a census. Understanding this, Jesus questions further, “From their sons or from unfamiliars?”

Another new word is used, the adjective allotrios, not one’s own. It is derived from allos, different or else, and speaks of “not one’s own family.” A suitable word would be unfamiliar, being derived from un-familial, not relating to the family.

Jesus’ question is one intended to get Peter to think on two levels at the same time. He will think on the standard worldly level, but it asks Peter to also consider why Jesus would ask such a question and what his answer to them means based on his own proclamation made in Matthew 16:16, as well as what has transpired throughout Chapter 17, especially concerning the proclamation called out on the mountain in verse 5.

Life application: Older translations of this verse use the word prevent instead of preanticipate –

“He saith, Yes. And when he was come into the house, Jesus prevented him, saying…” KJV et. al.

The word once meant to go before or precede. It no longer carries that meaning. Because of this, when reading an older translation, one will naturally assume that Jesus stopped Peter from speaking, forbidding him to say anything in order for Him to speak first. That is not the intent.

He did stop Peter from speaking, but Peter wasn’t forbidden from doing so. Rather, he had no chance to do so. The subtlety of difference changes the intent. There are good lessons we can learn from older translations, and there is, at times, a clarity that is not found in modern translations, such as pronouns that speak of more than one and others that speak of one only. For example, today the word you can mean singular or plural.

This is why it is always good to read lots of translations. If you are told to only read the KJV, you might, at times, be prevented from learning things properly. However, if you read it along with other Bibles, you might preanticipate problems before they cause confusion. You will be able to keep from making incorrect conclusions about what is actually being conveyed.

O God, what a fun world of delight it can be, sitting and thinking about all You have done in Your creation, in progressing through Your plan of redemption, and in contemplating those things as they are laid out in Your word. May we always consider You and what You have done and are doing as we live our lives before You. Amen.

Tuesday, 10 March 2026

When they had come to Capernaum, those who received the temple tax came to Peter and said, “Does your Teacher not pay the temple tax?” Matthew 17:24

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, having come to Capernaum, they came, those taking the drachmas, to Peter, and they said, ‘Your Teacher, He completes not the drachmas?’” (CG).

In the previous verse, Jesus told the disciples of His upcoming passion, causing them to be exceedingly sorrowful. It next says, “And they, having come to Capernaum.”

They had gone north to the area of Caesarea Philippi. Somewhere around there, maybe even Mount Hermon, where Jesus was transfigured. Having come down the mountain, they met the man with the demon-possessed son.

After that, Matthew noted that they were in the area of the Galilee. Now, Capernaum, His “seat of operations,” is where they have returned to. Having come here, it next says, “they came, those taking the drachmas.”

The didrachmon, a double drachma, is found twice in this verse but nowhere else. It is tribute money collected according to the Law of Moses. The word is derived from dis, twice or doubly, and drachmé, a drachma. That is derived from drassomai to catch. The idea is that of a coin held in the hand.

The collection of this coin is noted in Exodus 30 –

“Then the Lord spoke to Moses, saying: ¹² ‘When you take the census of the children of Israel for their number, then every man shall give a ransom for himself to the Lord, when you number them, that there may be no plague among them when you number them. ¹³ This is what everyone among those who are numbered shall give: half a shekel according to the shekel of the sanctuary (a shekel is twenty gerahs). The half-shekel shall be an offering to the Lord. ¹⁴ Everyone included among those who are numbered, from twenty years old and above, shall give an offering to the Lord. ¹⁵ The rich shall not give more and the poor shall not give less than half a shekel, when you give an offering to the Lord, to make atonement for yourselves. ¹⁶ And you shall take the atonement money of the children of Israel, and shall appoint it for the service of the tabernacle of meeting, that it may be a memorial for the children of Israel before the Lord, to make atonement for yourselves.’” Exodus 30:11-16

Various forms of the Greek word didrachma are used 26 times in the Greek translation of the Old Testament when referring to the silver shekel. It is this coin that is now being referred to. That is why the general term “those taking the drachmas” is used. It was something everyone in Israel would have been aware of. Of them, it says they came “to Peter, and they said, ‘Your Teacher, He completes not the drachmas?’”

It is unknown exactly why this was asked. Some think that being a rabbi, He may claim exemption. Others suppose they were testing Him to see if He would meet the obligations as set forth in the law, and which Israel continued to mandate. Others suspect that the payment had become voluntary, but still expected, somewhat like a tip in a restaurant. The fact that the question is asked means there was doubt concerning Jesus’ willingness or presumed need to pay it.

Life application: In Exodus, the ransom money of the census in Israel was intended to make atonement for those brought out of Egypt. Notice how it says that the rich were not to give more and the poor were not to give less.

The rich man couldn’t walk up to the collector and say, “I am giving more in order to secure my own, better ransom.” The poor man could not feel that his atonement was of less importance than that of the wealthy man. And there is no stated provision for a man to pay for the ransom of another man. It is a tenet later written explicitly into Scripture by the sons of Korah –

“None of them can by any means redeem his brother,
Nor give to God a ransom for him—
⁸ For the redemption of their souls is costly,
And it shall cease forever—” Psalm 49:7, 8

The offering was equally binding on all, and thus its effects were equally realized in all. It is what saves them from the vengeance of God, which was sure to come on those who failed to make it, whether through pride, arrogance, or sheer neglect.

As for this silver, which in the Bible pictures redemption, in the Exodus account, it is directly equated to the blood of the Passover. The redemption of the lamb, and the ransom of the silver are intricately woven into one concept.

This silver was used in the construction of the tabernacle, for the sockets that supported the tabernacle, along with several other key items. The memorials of the Passover blood and silver ransom money brought to remembrance past deliverance, and they continued to remind the people of that state.

The redemption silver was used in the tabernacle construction to show us that everything about our redemption stands on Christ and is supported by Christ alone. Understanding that, it is something that applies to everyone equally. No person is more “saved” than any other, and no merit is found in anyone’s salvation. Christ did the work, while we accept what He has done by faith.

How wonderful is God’s unmerited favor!

Lord God, thank You that none of us can count on being more saved than anyone else, as if some of us will stand at the back of the line when brought to You. We all came to You in the exact same way, trusting in what Jesus has done to bring us back to You. Thank You that we know, with all certainty, that we are eternally saved through the precious blood of Jesus. Amen.

Monday, 9 March 2026

and they will kill Him, and the third day He will be raised up.” And they were exceedingly sorrowful. Matthew 17:23

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).

“‘and they will kill Him and the third day, He will rouse.’ And they distressed exceedingly” (CG).

In the previous verse, Jesus told the disciples that He was about to be betrayed into the hands of men. The thought continues with, “and they will kill Him.”

The words are plain enough, and one would think they would be taken at face value. However, the human mind can make up many excuses for wording that we don’t like, understand, or wish to come about. The same word, apokteinó, is used metaphorically as well as literally. Paul uses it in a metaphorical sense in Romans, 2 Corinthians, and Ephesians. For example –

“For sin, taking occasion by the commandment, deceived me, and by it killed me.” Romans 7:11

Therefore, it may be that the disciples justified a figurative meaning in their minds as a way of denying the reality of the words Jesus presented to them. As for those words, they continue with, “and the third day, He will rouse.”

Again, we now know the words mean He will resurrect. But the word egeiró simply means to arouse. For example –

“And Joseph, having thoroughly aroused [egeiró] from the sleep, did as the messenger of the Lord he commanded him, and he received his wife.” Matthew 1:24 (CG).

For all we know, they may have thought Jesus was referring to something figurative, like being beaten into a coma and then coming out of it on the third day. Whatever was on their minds, Matthew next records, “And they distressed exceedingly.”

This sounds like they got it and understood Jesus’ words, but that is not the case. Mark says, “But they did not understand this saying, and were afraid to ask Him” (Mark 9:32). Luke is a little wordier, but his note agrees with that of Mark. Whatever was on their minds, it was enough to distress them, but they were confused as to its true meaning.

Life application: It is said, “hindsight is 20/20.” The meaning is that once something is done, we can look back on what happened in regard to some matter and understand with perfect clarity what took place, as if we have 20/20 vision.

However, before the event occurs, we don’t have that clarity. Thus, to say “hindsight is 20/20” is a way of alleviating feelings of stupidity on our part for not seeing how something seemingly so obvious would come about.

It is also a way of refuting arrogant attitudes of someone who claims he is smarter than you because he was able to do something after an event that someone else could not do before the event. In other words, “Yeah, you got that right, but only because hindsight is 20/20.” The implication is that the person would not have gotten it in advance either.

And although the saying is usually true, it is not always the case. We have the written record of Jesus’ incarnation, His ministry, His death on the cross, His resurrection, and His ascension. It is all written down plainly and without muddied waters to obscure any of it. And yet, the following points are true. Various people who say they believe the Bible:

• Do not accept God’s incarnation, thus denying the deity and/or humanity of Jesus.
• Do not accept that His ministry is the end of the law.
• Do not accept that He actually died.
• Do not accept that He physically rose and came out of the tomb.
• Deny the ascension to the right hand of God, including sitting in the position of all power and authority in heaven and on earth.

These are all clearly and explicitly recorded in Scripture. And yet, there are innumerable denials of these and related truths within the greater umbrella of “Christianity.”

God was there at the creation, having given us a record of the event. And yet, some Christians deny a literal six-day creation. God was there at the flood of Noah, having given us a record of the event. And yet, some Christians deny that a literal flood took place.

The list goes on and on. If we take the Bible literally and in proper context, we will have 20/20 vision regarding what God has done, is doing, and is going to do concerning what is recorded. And yet, we deny these fundamental truths.

What a sad existence we live when we claim we are a part of the body of Christ and yet we deny the very source of what explains what that body signifies. Let us grow up to maturity, accepting the word of God and allowing it to renew our thinking in regard to what it proclaims.

Lord God, thankfully, You don’t condition our salvation on accepting all that You have said in Your word. If You did, there would be many fewer souls on the highway to heaven. However, how displeasing it must be to You when we arrogantly dismiss what Your word says. Help us to consider Your word, accepting it as it is written. To Your glory! Amen.