Author: Charlie Garrett

Matthew 16:24

Charlie Garrett Daily Writing, Matthew (Written)

Tuesday, 10 February 2026

Then Jesus said to His disciples, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. Matthew 16:24

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).

“Then, Jesus, He said to His disciples, ‘If any, he desires to come after Me, let him disown himself, and he took his cross, and he follows Me’” (CG).

In the previous verse, Jesus turned and said to Peter to get behind Him because Peter was an offense to Him. Peter was being mindful of the things of men rather than God. Matthew next records, “Then, Jesus, He said to His disciples.”

Mark and Luke add more detail. Mark says, “When He had called the people to Himself, with His disciples also.” Luke apparently confirms this, saying, “Then He said to them all.” There is no contradiction. Matthew is focusing on the disciples. What Jesus says is, “If any, he desires to come after Me.”

Many translations say, “If any man will come after me…” Unless you are using the word to mean “desire,” which it doesn’t always mean, the thought is insufficient. The word theló signifies a determined intent, such as want, desire, etc. To say, “If any man will,” might include those who do, but don’t desire to do so.

Jesus is referring to those who voluntarily follow in His footsteps. Of them, He continues, “let him disown himself.”

It is a new word, aparneomai, to deny utterly or disown. It is an intensification of arneomai, to deny. There is a sense of an utter refusal to identify with the original source involved. In essence, “I once followed this path. It was my general walk of life. However, I am now following Jesus’ path and utterly reject the one I once followed.”

There is a break from the old to take up the new. In this new path, He next says, “and he took his cross, and he follows Me.”

Notice how Jesus doesn’t say, “And he takes up My cross and follows Me.” This is similar to Matthew 10:38 –

“And who not, he receives his cross, and he follows after Me, not he is worthy of Me” (CG).

In both instances, Jesus instructs His hearers to receive their cross, not His. This, then, is the beginning and fundamental error of ten thousand commentaries and sermons over the years. Does what Jesus just said square with these words –

“The allusion is, to Christ’s bearing his own cross, and Simeon’s carrying it after him, which afterwards came to pass.” John Gill, et. al.

It is true that Jesus has alluded to His suffering and death, but that is future. He is not asking them to pick up His cross at all. They have a cross to bear in following Him at this time. Whatever burden He bears, they should be willing to follow Him. They have no idea that He will die on a cross, and when it happened, they were utterly dejected and confused. In fact –

“Then the one whose name was Cleopas answered and said to Him, ‘Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?’
19 And He said to them, ‘What things?’
So they said to Him, ‘The things concerning Jesus of Nazareth, who was a Prophet mighty in deed and word before God and all the people, 20 and how the chief priests and our rulers delivered Him to be condemned to death, and crucified Him. 21 But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, today is the third day since these things happened.’” Luke 24:18-21

These disciples, indicative of all of them, failed to understand anything at all about Jesus’ cross. When Jesus tells them to pick up their cross, He is telling them that whatever burdens they have on His path, even if it results in death, is a path they must choose. This is why Jesus rebuked Peter over His appeal concerning the things He would suffer.

In the new dispensation, the dispensation of grace, which began after Jesus’ completed work, we are not instructed to take up our cross at all. That is failed sermon speak. What does Paul say? In Galatians 6, the answer is seen –

“For not even those who are circumcised keep the law, but they desire to have you circumcised that they may boast in your flesh. 14 But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world. 15 For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.” Galatians 6:13-15

Jesus was on a trek to fulfill the law and die in fulfillment of it. Those who followed Him were to see this, understand that this was what had to take place (as He explicitly told them), and to take up their own cross, following Him.

With Jesus’ work complete, we now accept peace with God through His cross.

Life application: The dispensational model is correct. God is working in certain ways at certain times to reveal and complete His plan of redemption. The problem is that even dispensationalist teachers and preachers fail to keep the boxes straight.

We do not have a cross to bear in the sense that people speak of when they evaluate Matthew 16:24. Rather, we have a cross to accept, revel in, and boast about, meaning the cross of Jesus Christ. Pay attention to what Jesus says in the context in which He says it.

Consider the full scope of what He is referring to, including the stunned reaction of those who saw Christ crucified and thought, “We had a failed hope.” Then consider the victory of what really transpired. Jesus Christ did redeem Israel. He also redeemed all of Adam’s fallen seed who are willing to come to Him through His cross.

We don’t have to give up this life to obtain it, except in the sense that we are converted to a new life in Christ positionally. We can continue as plumbers, executives, store clerks, or whatever other profession we find ourselves in. We can continue to live in our homes, remain married to our spouses, and so on.

Revel in the new life you have been given, even as you continue to live out your current life in the presence of God who sent His Son to redeem you unto Himself. Yes, revel in the cross of Jesus Christ our Lord.

Lord God Almighty, You are great and greatly to be praised. All glory, honor, and majesty belong to You, forever and ever. Thank You for Jesus Christ and His cross. May that always be our boast. To Your glory, amen.

 

Matthew 16:23

Charlie Garrett Daily Writing, Matthew (Written)

Monday, 9 February 2026

But He turned and said to Peter, “Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men.” Matthew 16:23

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, having turned, He said to Peter, ‘You withdraw behind Me, Satan! Snare, you are, to Me. For you think not these of God but these of men’” (CG).

In the previous verse, Peter, without proper thought, admonished Jesus for His words concerning His destiny in Jerusalem. Because of his words, it now says of Jesus, “And, having turned.”

We can only speculate what this means. Was Jesus not directly facing Peter until he spoke, but after hearing his words, Jesus turned toward him? Did Jesus turn towards the disciples to allow them to clearly hear what He was going to say, or did Jesus turn His back to Peter, while speaking as a sign of contempt and admonishment?

The latter seems the most likely. Peter would probably have been facing Jesus. With his words contradicting what Jesus said, Jesus probably turned around with His back now to Peter. With this symbolic act accomplished, the next words would have full effect: “He said to Peter, ‘You withdraw behind Me, Satan!’”

The turning, then, would be a metaphor for the words themselves, confirming His words as an object lesson to Peter. It is the same thought, with the added object lesson, that Jesus said to Satan in Matthew 4:10, “You withdraw Satan!” Peter has taken over the bidding of Satan in his unwitting attempt to frustrate God’s plans for man’s redemption.

This would be what Luke was referring to in Luke 4:13 –

“Now when the devil had ended every temptation, he departed from Him until an opportune time.”

The devil took full advantage of Peter’s overzealous and unintelligent utterance to tempt Jesus. But Jesus was already prepared to defend the Father’s will by standing against such an appeal. With His object lesson and admonishment accomplished, Jesus continues, saying, “Snare, you are, to Me.”

The word skandalon has already been seen. It signifies a trap-stick that is used to snare an animal. It is quite often translated as a stumbling block. Jesus is saying that Peter’s words are Satan’s attempt to trip Jesus up, causing Him to falter through sin.

Once one is in a snare, he is entrapped. Sinning, which it would be for Jesus by denying the Father’s will for Him, would be the result if He were so ensnared. But Jesus prevailed over this. His words continue, saying, “For you think not these of God but these of men.”

Peter had just been told that because of his proclamation, revealed to him by the Father, he would possess the keys to the kingdom of heaven. And yet, he still had an earthly view of God’s plans. He was a work in progress, something that continued on long after Jesus had completed His earthly ministry.

Life application: Paul uses the same term, skandalon, when referring to the crucifixion of Jesus in 1 Corinthians 1:23 and Galatians 5:11. His crucifixion is the basis for the gospel of salvation. In fact, in 1 Corinthians, he directly makes the connection –

“Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? 21 For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. 22 For Jews request a sign, and Greeks seek after wisdom; 23 but we preach Christ crucified, to the Jews a stumbling block [skandalon] and to the Greeks foolishness, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.” 1 Corinthians 1:20-25

A trap is something that is hidden and unnoticed. If someone knew he would be trapped, he would simply avoid the thing. However, people overlook what they don’t see. This is what the gospel is like. It is so simple and unassuming that people miss its significance. But in denying the efficacy of the cross, people deny the only means of restoration with God.

The world has many different ways of confusing the issue. The term “all paths lead to God” may sound good, but it isn’t a very well-thought-out sentiment. Religions, by their very definition, are contradictory to other religions. It would be a ridiculously inept Creator who would send His Son to the cross to die for the sins of the world, but who would then accept people into His list of saved people who denied the very thing He had done.

Maligning Jesus, spitting on His cross, etc., are the same as spitting on God who sent His Son to die. Use wisdom as you hear people’s ideas about God, heaven, restoration, etc. It is so easy to be misled by catchphrases, fine-sounding arguments, and appeals to emotion. But such things normally have nothing to do with the reality of what God has done.

Lord God, help us not to be a hindrance to others as they seek the truth of the gospel. Unlike Peter in his admonishment of Jesus, we need to stop and consider things carefully, and then present them in a manner that will glorify You through right instruction concerning Jesus and His complete work. Help us in this, O God. Amen.

 

1 Samuel 16:1-13 (Arise! Anoint Him! Part I)

Charlie Garrett 1 Samuel (Written), Recent Sermons (Written)

Cool stuff. Artwork by Douglas Kallerson.

1 Samuel 16:1-13
Arise! Anoint Him! Part I

(Typed 3 November 2025) As we know, first impressions can be completely out of whack with the reality of who a person really is. This is especially true if we are willing to accept people with whom we think we could never agree.

It’s also true with inanimate things. We may see a place, a restaurant, a little town, etc., and think, “What a dive.” And yet, we may find the restaurant has the best food in the universe and that the little town has more charm than Grace Kelly.

People come to this church, and their first impression is, “It’s a strip mall! I bet this won’t be a great place to attend.” Most of us have heard a story from someone who thought the Superior Word would be Loserville.

And yet, the compliments after attending have been many. Some even give assurances that the next time they are in town, they will come again. Many times, I have heard people exclaim how wonderful the congregation is. Someday, maybe they will give the same compliment about the preacher… someday, maybe. J

Samuel is going to meet David in this chapter. Before he does, he will go through a process of evaluating his brothers. His first impression will not be right, and the Lord will correct his thinking.

Text Verse: “So God created man in His own image; in the image of God He created him; male and female He created them.” Genesis 1:27

We are all prone to basing our opinions about people and things based on first impressions. Goliath did that, and it cost him the whole shootin’ match. One of the fundamental truths in Christianity is that all people bear God’s image.

Because of this, when we look down on someone else without knowing him, it is a failure to see the image of God in him. This shouldn’t be. James 3:9 says this explicitly, basing his statement on Genesis 1:27.

How we judge people later on, when we get to know them, will be based on their character. Normally, we should reserve making such judgments until we have an idea about who they are and what they are like.

It is true that some people’s actions allow us to know a great deal about them. But even then, we may find that they are acting out in an attempt to hide pain, trials, feelings of worthlessness, and so forth.

So let us reserve judgment as best we can when it is possible to do so. We may find surprising things by withholding what we might first think. Who knows, you may even find the storefront church you decided to attend turned out to be a place full of great folks, like those at the Superior Word.

Being careful to view others as God’s image bearers who need to be evaluated prudently is an important tenet found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. He Will See to the Heart (verses 1-7)

Now the Lord said to Samuel, “How long will you mourn for Saul, seeing I have rejected him from reigning over Israel?

vayomer Yehovah el shemuel ad mathay atah mitabel el shaul vaani meastiv mimelokh al yisrael – “And he said, Yehovah, unto Samuel, ‘Until when you mourning yourself unto Saul, and I, I spurned him from reigning upon Israel?’” This takes the reader back to the final words of the previous chapter –

“And not he added, Samuel, to see Saul until day his death. For he bewailed himself, Samuel, unto Saul. And Yehovah, He was sighed for He caused to reign, Saul, upon Israel.” 1 Samuel 15:35 (CG)

Despite Saul’s disobedience, Samuel had grown in affection for Saul. The entire situation deeply pained him, probably to the point where he returned home and moped around the place. Therefore, the Lord has to wake him out of his slumberous state. The Lord had rejected Saul, and that was that.

Samuel means Asked from God. Saul means Asked, but the spelling of his name is identical to Sheol.

1 (con’t) Fill your horn with oil, and go;

male qarnekha shemen velekh – “You must fill your horn – oil, and you must walk.” To Samuel, the meaning would be obvious. It was time to anoint a new king over Israel. The imperative verbs are intended to spur Samuel to action. He was lollygagging around while the Lord was initiating a new direction in the redemptive narrative.

In Scripture, the qeren, horn, is a symbol of prominence and power. By extension, having oil in it for anointing indicates the presence of the power of the Holy Spirit which is then specially highlighted in a particular place. This leads to the thought of dignity and honor.

Notice the difference between the two:

(And Yehovah, he denuded ear Samuel, day one to faces coming Saul, to say, 16 “According to the time, tomorrow, I will send unto you man from land Benjamin. And you anointed him to commander upon My people, Israel. And he caused to save My people from hand Philistines. For I saw My people. For it came, his shriek, unto Me.”) … And he took, Samuel, flask the oil, and he poured upon his head, and he kissed him and he said, “Not for He anointed you, Yehovah, upon His inheritance to commander? 1 Samuel 9:16 & 10:1 (CG)

And he said, Yehovah unto Samuel, “Until when you mourning yourself unto Saul, and I, I spurned him from reigning upon Israel? You must fill your horn – oil, and you must walk. I will send you unto Jesse – House the ‘My Bread.’ For I saw in his sons: to Me – king.” 1 Samuel 16:1 (CG)

A flask is made by a man. A horn comes from an animal created by God, even if prepared by man. The pakah, flask, is only seen again in the anointing of Jehu as king over Israel. Like Saul, he was anointed for a particular task but not as the ruler of the dynasty leading to the Messiah. However, this instance is different…

1 (con’t) I am sending you to Jesse the Bethlehemite.

No translation I know of gets the meaning: eshlakhakha el Yishai beith ha’lakhmi – “I will send you unto Jesse – House the ‘My Bread.’” The definite article placed after beith, house, demands such a rendering. The words are broken down as –

beith – house
ha – the definite article
lakhmi – my bread, eater, warrior, bread-ite (as in House the ‘Bread-ite’)

The final word without the vowel points is identical to “my bread,” found 8 times in Scripture. It is also identical to the name Lakhmi found in 1 Chronicles 20:5. That name signifies either Warrior or Eater. Both are derived from lekhem, bread.

Lekhem is derived from lakham, to feed on. By implication, it signifies to battle, as if a warrior is feeding on the souls of his enemy as he strikes them with the mouth of his sword.

Therefore, the name in this verse, which is found only four times in Scripture, all in 1 Samuel, means either House the Eater, House the Warrior, House the Bread-ite, or House, the ‘My Bread.’ Being the ancestor of Jesus, who is the Bread of Life (John 6:35), the meaning is clear. All four of these merge into one thought: God’s Messiah.

Three of the names are simple enough to understand in their relationship to Christ Jesus. However, the name House the Eater may be confusing since we haven’t been in Leviticus for a while. From the sermon on Leviticus 10:8-20 entitled Absolute Zero given on 9 July 2017, which is 8 years, 6 months, and 30 days (or 3136 days) ago as of 8 February 2026, this is what was said concerning verse 10:17 –

“In the eating of the sin offering, they [the priest] actually bore the guilt of the congregation, thus making atonement for them.

The blood was never taken into the holy place. If that had happened, then the animal would have been handled in a different way. But the blood had merely been cast out upon the altar of burnt-offering. In the eating of the flesh, they therefore actually took the sin of the congregation upon themselves for the purpose of canceling it, or making expiation for it.”

One can see the role of Christ as the “Eater” of our sin, devouring it and eliminating it once and for all. It highlights the doctrine of eternal salvation, right in the book of Leviticus.

Jesse means Yehovah Exists. But it also means My Husband. As such, the name Jesse contains the weighty notion that human marriage reflects divine revelation.

Notice that the Lord only gives the name of the father of the family. It would have saved effort to name the son of Jesse who would be selected, but that would leave out critical information that would reveal more of God’s redemptive plans. As such…

1 (con’t) For I have provided Myself a king among his sons.”

ki raiti bevanav li melekh – “For I saw in his sons: to Me – king.” Without a moment’s hesitation, one can see the dual meaning of these words. God is selecting a king to replace Saul, but He is also selecting a king for a kingdom that will rule Israel forever. Two excellently stated points on this clause are –

“The language is remarkable, and intimates a difference between this and the former king. Saul was the people’s choice, the fruit of their wayward and sinful desires for their own honor and aggrandizement. The next was to be a king who would consult the divine glory, and selected from that tribe to which the pre-eminence had been early promised (Ge 49:10).” JFB Commentary

“…the one was given in wrath, and the other in love; the one was to the rejection of God as King, the other to the rejection of Saul by the will of God.” John Gill

Both are spot on concerning the contrast between the two anointings. The Lord gave the people Saul when they rejected Him as their king.  Next, He gives them what He wants through appointing the Davidic line leading to Jesus to (😝tee hee 😝) once again rule them as the King! The thought is breathtakingly astonishing.

Considering that Saul’s name in Hebrew is identical to Sheol, it is as if the Lord is handing them a choice concerning life or death. Speaking of Saul…

2 And Samuel said, “How can I go? If Saul hears it, he will kill me.”

vayomer shemuel ekh elekh veshama shaul vaharagani – “And he said, Samuel, ‘How I will walk? And he heard, Saul, and he killed me!’” Samuel anointed Saul as king. Despite his authority as the prophet and judge of the Lord, the king had the military ability to strike anyone. This is seen later in the history of the kings when a prophet came to correct King Amaziah –

“Therefore the anger of the Lord was aroused against Amaziah, and He sent him a prophet who said to him, ‘Why have you sought the gods of the people, which could not rescue their own people from your hand?’
16 So it was, as he talked with him, that the king said to him, ‘Have we made you the king’s counselor? Cease! Why should you be killed?’
Then the prophet ceased, and said, ‘I know that God has determined to destroy you, because you have done this and have not heeded my advice.’” 1 Chronicles 25:15, 16

Soldiers are normally dedicated to their leaders. If Saul killed Samuel, they would be hesitant to stand against him. Samuel’s fear, even at this early stage, is justified. Therefore…

2 (con’t) But the Lord said, “Take a heifer with you, and say, ‘I have come to sacrifice to the Lord.’

vayomer Yehovah eglath baqar tiqakh beyadekha veamarta lizboakh leYehovah bathi – “And He said, Yehovah, ‘Heifer, herd, you will take in your hand, and you said, “To sacrifice to Yehovah I came.”’” This is not a lie. If the Lord told him to take the heifer to sacrifice, and he does, then the word of the Lord is fulfilled. Even if there is another reason for going, that doesn’t negate the truth of this directive.

Like concealing of Saul’s anointing from the people of Israel, David’s anointing is to be kept from Saul, the leader of Israel.

The type of animal is an eglath baqar, heifer of the herd. The word eglah is a female calf, coming from egel, a male calf. They are derived from the same root as agol, circular, due to their frisking around. The word baqar, herd, is from a root signifying to plough or break forth. Figuratively, it means to seek out or inquire.

Using the sacrifice as a ruse to conceal the main purpose tells us that Samuel probably did this at other times in various locations. As such, it would be a common event that would not raise suspicion. Along with a general sacrifice, three things are to occur…

3 Then invite Jesse to the sacrifice,

veqaratha leyishai bazavahk – “And you called to Jesse to the sacrifice.” The first directive. The sacrifice is a zabakh, a slaughter. However, it signifies doing so for a sacrifice, which is then followed by a feast of the animal. Unlike the burnt offering, for example, which is wholly burnt to the Lord, it is a word used for all sacrifices eaten at a feast.

Being a feast offering, the animal belongs to Samuel, and he has the right to invite anyone he desires. Jesse is to be invited.

3 (con’t) and I will show you what you shall do;

veanokhi odiakha eth asher taaseh – “and I will cause to know, you, what you will do.” The second directive. The Lord will give the instructions at the time He determines. Next…

3 (con’t) you shall anoint for Me the one I name to you.”

u-mashakhta li eth asher omar elekha – “and you anointed to Me whom I will say unto you.” The third directive. The choice will be made by Yehovah. Samuel is not to act until the Lord speaks.

4 So Samuel did what the Lord said, and went to Bethlehem.

vayaas shemuel eth asher diber Yehovah vayavo beith lakhem – “And he did, Samuel, what He said, Yehovah, and he went – Bethlehem.” In obedience, Samuel got his horn, filled it with oil, obtained a heifer of the herd, and headed to Bethlehem, House of Bread, but with a secondary meaning of House of Battle (War).

4 (con’t) And the elders of the town trembled at his coming,

vayekherdu ziqne ha’ir liqrato – “(And they shuddered, aged the city, to encounter him.)” In contrast to all other translations, I have set this clause off as parenthetical. It is a statement of fact, but unless apart, it complicates the ongoing narrative. The reason they shudder is that Bethlehem was not on the normal rounds of Samuel –

“And he judged, Samuel, Israel all days his livings. 16 And he walked from day year in year, and he revolved – Bethel and the Gilgal and the Mizpah. And he judged Israel all the spots, the these. 17 And his recurrence the Ramah-ward. For there his house. And there, he judged Israel. And he built there altar to Yehovah.” 1 Samuel 7:15-17

If there was a need to meet Samuel, one would normally go to him, not the other way around. Therefore, there must be a pressing, and quite possibly distressing, reason for Samuel to come. If the people knew about the rift between him and Saul, they might suppose it to be the cause of worse tidings.

4 (con’t) and said, “Do you come peaceably?”

The addressee is in the singular: vayomer shalom boekha – “And he said, ‘Peace, you come?’” The elders were mentioned in the previous clause. As such, one would think it would be “And they said, ‘Peace, you come?’” This is unless one spoke for the whole. That is not unprecedented. But if the narrative continues with the previous clause as parenthetical, Jesse is the subject –

And you called to Jesse to the sacrifice, and I cause to know you what you will do. And you anointed to Me whom I will say unto you.” 4 And he did, Samuel, what He said, Yehovah, and he went – Bethlehem. … And he said, “Peace, you come?” 5 And he said, “Peace. To sacrifice to Yehovah I came. You must sanctify yourselves and come with me in the sacrifice.” And he consecrated, Jesse and his sons. And he called to them to the sacrifice.

5 And he said, “Peaceably; I have come to sacrifice to the Lord.

vayomer shalom lizboakh leYehovah bathi– “And he said, ‘Peace. To sacrifice to Yehovah I came.’” Samuel’s response is to Jesse’s question. “I have come in peace for the purpose of offering a feast sacrifice.” Therefore…

5 (con’t) Sanctify yourselves, and come with me to the sacrifice.”

hitqadeshu uvathem iti bazavakh – “You must consecrate yourselves, and you came with me in the sacrifice.” Not only has Samuel come to conduct a sacrifice, but he has done so with the intent of having Jesse participate in it…

5 (con’t) Then he consecrated Jesse and his sons,

vayqadesh eth Yishai veeth banav– “And he consecrated, Jesse and his sons.” This explains the previous clause. Samuel told them they must consecrate themselves, a statement of fact. Samuel is the one to direct, oversee, and/or perform this function. With that completed…

5 (con’t) and invited them to the sacrifice.

vayiqra lahem lazavakh – “And he called to them to the sacrifice.” Whatever the process for consecration, once it was complete, Jesse and his sons were then called to participate in the sacrifice, an idea implied in “to the sacrifice.” Upon their arrival…

6 So it was, when they came, that he looked at Eliab

vayhi bevoam vayar eth Eliav – “And it was, in their coming, and he saw Eliab.” Eliab is noted as the firstborn in 1 Samuel 17:13. His name means God is Father, or My God is Father. Jesse probably invites them to attend in birth order so that he can introduce them as they sit. Samuel notes Eliab excitedly…

6 (con’t) and said, “Surely the Lord’s anointed is before Him!”

vayomer akh neged Yehovah meshikho – “and he said, ‘Surely, afront Yehovah His anointed.’” Samuel thought this was the guy. It can be inferred that Saul was the firstborn of Kish (maybe his only son) from 1 Chronicles.

Eliab, being introduced first, would alert Samuel that he was the firstborn. The assumption, along with his appearance and height (which is implied in the next verse), would have supposedly made him a prime candidate. Such thinking, however, was erroneous…

7 But the Lord said to Samuel, “Do not look at his appearance or at his physical stature, because I have refused him.

vayomer Yehovah el shemuel al tabet el marehu veel gevoakh qomatho ki meastihu – “And He said, Yehovah, unto Samuel, ‘Not may you cause to gaze unto his appearance and unto elevation his height. For I spurned him.’” This is the error in thinking that Samuel and the people made previously –

“And they ran, and they took him from there. And he stood himself in midst the people. And he soared from all the people, from his neck and upward. 24 And he said, Samuel, unto all the people, ‘You saw whom He selected in Him, Yehovah. For naught according to him in all the people.’
And they caused to shout, all the people, and they said, ‘May he live, the king!’” 1 Samuel 10:23, 24

The assumption was, like Arnold Schwarzenegger’s biceps, that bigger is better. Saul was the tallest, so he must be a great guy. It is what is known as a source, or genetic, fallacy. However, the Lord’s thinking is never fallacious.

This tells us that His selection of Saul was one intended to teach the people a lesson and fulfill any necessary typology or relevant patterns the Bible deals with. However, it was not a selection of who best met the ideal of a sound king for His people…

7 For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart.”

The clause is elliptical, rightly indicated by the NKJV: ki lo asher yireh ha’adam ke ha’adam yireh laenayim veYehovah yireh lalevav – “For not which he will see, the man. For the man, he will see to the eyes, and Yehovah, He will see to the heart.” God created man. He is aware of every aspect of every human. Our outward appearance is irrelevant to Him.

People take offense at the words of Leviticus, as if the Lord looks positively or negatively at people based on such considerations –

“Speak to Aaron, saying: ‘No man of your descendants in succeeding generations, who has any defect, may approach to offer the bread of his God. 18 For any man who has a defect shall not approach: a man blind or lame, who has a marred face or any limb too long, 19 a man who has a broken foot or broken hand, 20 or is a hunchback or a dwarf, or a man who has a defect in his eye, or eczema or scab, or is a eunuch.” Leviticus 21:17-20

This has nothing to do with the externals as indicated in 1 Samuel. Rather, two things were being taught to Israel. The first was the holiness of God in relation to sin, of which such defects are manifest in humanity. Second, it was that these men were types of Christ in His priestly duties.

Externals, such as those being dealt with in 1 Samuel, have no bearing on how the Lord looks at people. That is seen throughout the Old Testament, such as in Isaiah 56, when referring to the eunuch whose heart was obedient to the Lord.

“Do not let the son of the foreigner
Who has joined himself to the Lord
Speak, saying,
“The Lord has utterly separated me from His people”;
Nor let the eunuch say,
“Here I am, a dry tree.”
4 For thus says the Lord:
“To the eunuchs who keep My Sabbaths,
And choose what pleases Me,
And hold fast My covenant,
5 Even to them I will give in My house
And within My walls a place and a name
Better than that of sons and daughters;
I will give them an everlasting name
That shall not be cut off.” Isaiah 56:3-5

A King is coming to shepherd My flock
He will be humble and true of heart
In honoring Me, He will always take stock
And from My laws, He will not depart

Israel will not know Him at first
They will reject Him, thus turning from Me
But for His people, He will thirst
Waiting for them to receive Him, patiently

A shepherd King will rule Israel
And will bring many more into His flock
“He has done all things well”
And Israel will, in Him, finally take stock

II. He Anointed Him (verses 8-13)

8 So Jesse called Abinadab, and made him pass before Samuel.

vayiqra Yishai el avinadav vayaavirehu liphne shemuel – “And he called, Jesse, unto Abinadab. And he caused to traverse him to faces Samuel.” The wording gives the sense of a fashion show. To traverse means to cross. As such, he is coming into Samuel’s presence, crossing before him, and then passing to the other side.

Abinadab comes from av, father, and nadav, willing, as in “willing to share,” generous, etc. As such, it means Father of Liberality. As for Abinadab, well, he didn’t make the cut…

8 (con’t) And he said, “Neither has the Lord chosen this one.”

vayomer gam bazeh lo bakhar Yehovah – “And he said, ‘Also in this, not He selected, Yehovah.’” The communication to Samuel is immediate and completely understandable. However it came about, it was as clear as if it were audible. Like Eliab, Abinadab is rejected. Therefore…

9 Then Jesse made Shammah pass by. And he said, “Neither has the Lord chosen this one.”

vayaaver Yishai shamah vayomer gam bazeh lo bakhar Yehovah – “And he caused to traverse, Jesse, Shammah. And he said, ‘Also in this, not He selected, Yehovah.’” Shammah also doesn’t measure up. Jesse’s curiosity meter must have been set to max by this point.

Shammah is derived from shamem, desolate, stupefy (in a negative sense), make amazed, etc. That is from a primitive root signifying to stun. It means something like Desolation, Astonishment, or Horror. Abarim says, Appalling Desolation.

Having turned down these three, Jesse still has a quiver full to go. Therefore, they continue…

10 Thus Jesse made seven of his sons pass before Samuel.

vayaaver Yishai shivat banav liphne shemuel – “And he caused to traverse, Jesse, seven his sons to faces Samuel.” 1 Chronicles 2:13-15 lists only seven sons of Jesse, including David. This likely means that one died, although there are other explanations for this, such as one being the son of a concubine.

Regardless, seven have been noted at this time. Seven is the number of spiritual perfection. All seven were evaluated. However…

10 (con’t) And Samuel said to Jesse, “The Lord has not chosen these.”

vayomer shemuel el Yishai lo bakhar Yehovah baeleh – “And he said, Samuel, unto Jesse, Not He selected, Yehovah, in these.’” It is not known how much Samuel revealed to Jesse. Whether he told him the reason for the anticipated selection or that he said the Lord was looking for a particular person without regard to the reason is debated.

Either way, Samuel tells Jesse that none of these sons is the one selected. Therefore, he asks an obvious question…

11 And Samuel said to Jesse, “Are all the young men here?”

vayomer shemuel el Yishai khathamu ha’nearim – “And he said, Samuel, unto Jesse, ‘They completed, the lads?’” Samuel had to be wondering what was going on. He had asked for Jesse’s sons to pass before him as instructed by the Lord. And yet, the Lord kept turning each down, one after another.

Knowing that the Lord cannot be wrong leads Samuel to the one avenue not yet taken. For whatever reason, one of Jesse’s sons had not been brought before Samuel. The ball is again in Jesse’s court…

11 (con’t) Then he said, “There remains yet the youngest,

vayomer od shaar haqatan – “And he said, ‘Yet he left, the diminutive.’” The eighth son is like an afterthought to Jesse. “Oh yeah, I have one more. He’s the youngest of the lot. I… kind of forgot about him. My bad.”

11 (con’t) and there he is, keeping the sheep.”

vehineh roeh batson – “And behold! Pasturing in the flock.” The “behold” isn’t a place indicator as the NKJV implies. Rather, it is being used as a diminutive about David. “Not only is he the little guy, but he’s just a keeper of the flock. No need to concern yourself with that guy!”

The tson, flock, comes from an unused root meaning to migrate.

Despite Jesse’s dismissive attitude, Samuel disagrees…

11 (con’t) And Samuel said to Jesse, “Send and bring him.

vayomer shemuel el Yishai shilakhah veqakhenu – “And he said, Samuel, unto Jesse, ‘You must send-ward, and you must take him.” Samuel now knows that not all the sons have been presented. He also knows that the Lord had not chosen any of the first seven.

Therefore, the little guy out with the sheep must be called before the process can be considered complete…

11 (con’t) For we will not sit down till he comes here.”

Rather: ki lo nasov ad boo poh – “For not we will revolve until his coming here.” In other words, they will all sit around (savav) the table for the sacrificial meal. Once they sat, plates of food would revolve (savav) through the hands of those seated there. Therefore…

12 So he sent and brought him in.

vayishlakh vayviehu – “And he sent, and he caused to bring him.” Nothing is said of David being consecrated, but this isn’t a problem. Either he was consecrated before being brought in, or he didn’t eat the sacrificial meal. It doesn’t say he did, so that is a possibility. Either way, we can’t conclude that he wasn’t consecrated, only that he was brought in.

12 (con’t) Now he was ruddy, with bright eyes, and good-looking.

vehu admoni im yepheh enayim vetov roi – “And he, red, with beautiful eyes and good visage.” Other than being red, I’m really close on this one…

The first word used to describe David, admoni, is the same as that used of Esau in Genesis 25:25. The word comes from the same root as the verb adom, to be red. It can speak of the hair or the complexion.

Either way, the connection to Esau and what he typologically signified shouldn’t be missed. To understand why, take a break later and watch the sermons on Esau and Jacob from Genesis 25 and 27.

Next, David’s eyes are noted as yapheh, beautiful. This is from the verb yaphah, to be bright. Thus, to be beautiful. In the Bible, the eye is used to indicate one’s spiritual state, focus, and understanding.

It is used in reference to seeing spiritual truths or being blind toward them. This leads to the moral character or intentions of a person, such as referring to a good eye or a bad eye to indicate one’s level of generosity.

Lastly, his visage is considered good, as in pleasing.

12 (con’t) And the Lord said, “Arise, anoint him; for this is the one!”

The abruptness of each clause provides its own emphasis: vayomer Yehovah qum meshakehu ki zeh hu – “And He said, Yehovah, ‘You must arise! You must anoint him! For this he!’”

One can see the response to the three directives of verse 3 –

1And you called to Jesse to the sacrifice, 2and I cause to know you what you will do, 3and you anointed to Me whom I will say unto you.

1Arise! 2Anoint him! 3For this he!

Think about what has happened. Saul is rejected, while David is accepted. Saul was the tallest, soaring above the others, but from the littlest tribe. David is the diminutive one of Jesse, but from the biggest tribe. Saul was the firstborn, while David was the youngest. Saul was out looking for his father’s jennies, unclean animals. David was tending his father’s sheep, clean animals. And more…

13 Then Samuel took the horn of oil and anointed him in the midst of his brothers;

vayiqakh shemuel eth qeren ha’shemen vayimshakh otho beqerev ekhav – “And he took, Samuel, horn the oil, and he anointed him in midst his brothers.” It is clear that the family knows there is a purpose for David, whether Samuel told them what it was or not. Despite the view of some scholars, it seems unlikely that Samuel would have withheld this knowledge and yet anointed him in front of them.

Another contrast to Saul is seen in this clause. Saul was alone with Samuel when he was anointed. David is openly anointed before his brothers. When this took place…

13 (con’t) and the Spirit of the Lord came upon David from that day forward.

vatishlakh ruakh Yehovah el David mehayom ha’hu vamaelah – “And it surged, Spirit Yehovah, unto David from the day, the it, and upward.” Again, another difference between the two is seen. Saul was given three signs before he received the Spirit. Here, the Spirit surges unto David from that day, meaning at the moment of his anointing. With that accomplished…

*13 (fin) So Samuel arose and went to Ramah.

vayaqam shemuel vayelekh haramathah – “And he arose, Samuel, and he walked the Ramah-ward.” Samuel’s job is complete as regards anointing the new king. As such, he returned homeward to Ramah, Lofty Place.

There are contrasts between Saul and David, but the truth is that Saul was selected by the Lord, accomplished the Lord’s will in some regard, and pictured Jesus in a limited way.

Also, it was the Lord’s intention that there would be a king before David in order to continue the pattern of the second replacing the first, which is predominantly displayed in Scripture.

A new direction will be seen as the focus of 1 Samuel transitions from Saul to David, highlighting the latter from this point forward. The way God has structured Scripture is intended to get us to consider each story from many angles.

One of the commentaries I read while studying for this sermon noted –

“Wordsworth curiously considers these three successive unctions of David figurative of the successive unctions of Christ: conceived by the Holy Ghost in the Virgin’s womb; then anointed publicly at his baptism; and finally, set at God’s right hand as King of the Universal Church in the heavenly Jerusalem.” Charles Ellicott

Although I am not sold on that analysis and will have to consider it as the narrative continues, I never would have thought of it, not in a million billion thousand years. Wordsworth may be right. If not, we can be sure there is still a reason.

In all such things, we should challenge our minds as to why they are recorded. Make notes! Reread things as they come to mind. Be sure to ask the Lord to help you in your study and consideration of the word.

When you do, you will be rewarded. The Lord wants His word to be understood. Make a study of the word your daily habit. Start today! As for 1 Samuel 16, we’ll be back next week, the Lord willing, to finish up the chapter and see what all the detail is pointing to.

Until then, be blessed in all you do. Include the Lord in each thing that comes your way, and you will find a blessing in it. And be sure not to make rash judgments about those you encounter based on first impressions.

Let your first impressions of others be filled with grace. You may find that those you encounter will surprise you.

Closing Verse: “I have found My servant David;
With My holy oil I have anointed him,
21 With whom My hand shall be established;
Also My arm shall strengthen him.” Psalm 89:20, 21

Next Week: 1 Samuel 16:14-23 What a surprise! Nothing grim, it’s true… (Arise! Anoint Him! Part II) (34th 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 16:1-13 (CG)

And he said, Yehovah, unto Samuel, “Until when you mourning yourself unto Saul, and I, I spurned him from reigning upon Israel? You must fill your horn – oil, and you must walk. I will send you unto Jesse – House the ‘My Bread.’ For I saw in his sons: to Me – king.”

2And he said, Samuel, “How I will walk? And he heard, Saul, and he killed me!”

And He said, Yehovah, “Heifer, herd, you will take in your hand, and you said, ‘To sacrifice to Yehovah I came.’ 3And you called to Jesse to the sacrifice, and I will cause to know, you, what you will do, and you anointed to Me whom I will say unto you.”

4And he did, Samuel, what He said, Yehovah, and he went – Bethlehem. (And they shuddered, aged the city, to encounter him.) And he said, “Peace, you come?”

5 And he said, “Peace. To sacrifice to Yehovah I came. You must consecrate yourselves, and you came with me in the sacrifice.” And he consecrated, Jesse and his sons. And he called to them to the sacrifice.

6And it was, in their coming, and he saw Eliab, and he said, “Surely, afront Yehovah His anointed.”

7And He said, Yehovah, unto Samuel, “Not may you cause to gaze unto his appearance and unto elevation his height. For I spurned him. For not which he will see, the man. For the man, he will see to the eyes, and Yehovah, He will see to the heart.”

8And he called, Jesse, unto Abinadab. And he caused to traverse him to faces Samuel. And he said, “Also in this, not He selected, Yehovah.” 9And he caused to traverse, Jesse, Shammah. And he said, “Also in this, not He selected, Yehovah.” 10And he caused to traverse, Jesse, seven his sons to faces Samuel. And he said, Samuel, unto Jesse, “Not He selected, Yehovah, in these.” 11And he said, Samuel, unto Jesse, “They completed, the lads?” And he said, “Yet he left, the diminutive. And behold! Pasturing in the flock.”

And he said, Samuel, unto Jesse, “You must send-ward, and you must take him. For not we will revolve until his coming here.” 12And he sent, and he caused to bring him. And he, red, with beautiful eyes and good visage. And He said, Yehovah, “You must arise! You must anoint him! For this he!” 13And he took, Samuel, horn the oil, and he anointed him in midst his brothers. And it surged, Spirit Yehovah, unto David from the day, the it, and upward. And he arose, Samuel, and he walked the Ramah-ward.

 

1 Samuel 16:1-13 (NKJV)

Now the Lord said to Samuel, “How long will you mourn for Saul, seeing I have rejected him from reigning over Israel? Fill your horn with oil, and go; I am sending you to Jesse the Bethlehemite. For I have provided Myself a king among his sons.”

2 And Samuel said, “How can I go? If Saul hears it, he will kill me.”

But the Lord said, “Take a heifer with you, and say, ‘I have come to sacrifice to the Lord.’ 3 Then invite Jesse to the sacrifice, and I will show you what you shall do; you shall anoint for Me the one I name to you.”

4 So Samuel did what the Lord said, and went to Bethlehem. And the elders of the town trembled at his coming, and said, “Do you come peaceably?”

5 And he said, “Peaceably; I have come to sacrifice to the Lord. Sanctify yourselves, and come with me to the sacrifice.” Then he consecrated Jesse and his sons, and invited them to the sacrifice.

6 So it was, when they came, that he looked at Eliab and said, “Surely the Lord’s anointed is before Him!”

7 But the Lord said to Samuel, “Do not look at his appearance or at his physical stature, because I have refused him. For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart.”

8 So Jesse called Abinadab, and made him pass before Samuel. And he said, “Neither has the Lord chosen this one.” 9 Then Jesse made Shammah pass by. And he said, “Neither has the Lord chosen this one.” 10 Thus Jesse made seven of his sons pass before Samuel. And Samuel said to Jesse, “The Lord has not chosen these.” 11 And Samuel said to Jesse, “Are all the young men here?” Then he said, “There remains yet the youngest, and there he is, keeping the sheep.”

And Samuel said to Jesse, “Send and bring him. For we will not sit down till he comes here.” 12 So he sent and brought him in. Now he was ruddy, with bright eyes, and good-looking. And the Lord said, “Arise, anoint him; for this is the one!” 13 Then Samuel took the horn of oil and anointed him in the midst of his brothers; and the Spirit of the Lord came upon David from that day forward. So Samuel arose and went to Ramah.

 

Matthew 16:22

Charlie Garrett Daily Writing, Matthew (Written)

Sunday, 8 February 2026

Then Peter took Him aside and began to rebuke Him, saying, “Far be it from You, Lord; this shall not happen to You!” Matthew 16:22

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

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

“And Peter, having clutched Him, he began to admonish Him, saying, ‘Propitious, to You, Lord! No, not it will be, this to You!’” (CG).

In the previous verse, Jesus told the disciples about the trials ahead for Him in Jerusalem, including being killed. He also told them about the resurrection on the third day. Peter, who had just stepped forward and proclaimed Jesus as the Christ, now has something to say about Jesus’ words. Matthew notes, “And Peter, having clutched Him, he began to admonish Him.”

A new word is seen, proslambanó, to take aside. It is from pros, signifying motion toward something, and lambanó, to take. In this case, the word pros is used to indicate interacting with, and so it means to “aggressively receive, with strong personal interest” (HELPS Word Studies). A suitable single word that can be taken both literally and figuratively would be clutch.

Peter either actually or figuratively clutched on to Jesus because of His words and began to admonish Him over His words, “saying, ‘Propitious, to You, Lord!’”

Another new word, the adjective hileós, is used. It signifies “propitious.” In Attic Greek, it was used to indicate appeasing divine wrath. It is related to the Greek word hilastérion used in Romans 3:25 and Hebrews 9:5 to indicate the mercy seat of the Ark, which prefigured Christ as our propitiation before God.

Peter’s use of it here is idiomatic. He is essentially saying, “For heaven’s sake!” or “God forbid!” In such an exclamation, it then indirectly signifies, “May God be propitious to you.” However, behind Peter’s intent is, “No way, Jose!” Thus, “God forbid” is a good paraphrase. Having said that, he continues with an emphatic “No, not it will be, this to You!”

The double negative adds heavily to the negative intent of the idiomatic expression. Peter is adamant that Jesus is not going to suffer. And whatever Jesus meant by “be killed” is not going to happen.

As is common with Peter, he has failed to stop and think his words through. Even without understanding that Jesus is God, he is admonishing his Lord, Teacher, and Guide. This is something that is wholly inappropriate for a person in his position. He also acted without further questioning, such as, “What do you mean by…”

But if he had stopped and evaluated Jesus’ words before blurting out his admonishment, the most obvious question of all would be, “What do you mean by, ‘and the third day be roused.’” Whatever Jesus meant by “be killed,” that topic is then qualified by the words “be roused.”

Not having a clue about what Jesus was saying, he should have stopped, formed a question, and then asked in a respectable manner. It may be that his zeal is appropriate, but his approach with that zeal is unacceptable.

Life application: In Galatians 4:17, Paul says, while speaking of Judaizers, “They zealously court you, but for no good; yes, they want to exclude you, that you may be zealous for them.” There are times when having zeal is good. This is especially so when it is in the service of God, honoring our duties as citizens of our nation, or for the benefit of family, friends, the downtrodden, etc.

However, if we don’t put curbs on our zeal, we can fall into the same personal trap Peter did. Our good intentions will turn out to be inappropriate because we didn’t consider all the facts. Likewise, if our zeal is misdirected to start with, like the Judaizers in Galatia, we err in whatever we are doing. Peter found this out when he fell into their trap.

If our misdirected zeal is doctrinal in nature, we are working against what God has ordained. That is why when people shoot off their mouths about doctrinal matters without properly understanding what the Bible says about them, they cannot be pleasing to God.

A simple example is the rapture. We have to determine one of two things first. Does the Bible teach there will be a rapture or not? The answer to that needs to be fully understood before talking about the matter in an instructive manner. Only one answer will be correct. The other will be a false teaching.

The next question would be, does the Bible teach about the general timeframe concerning when it will happen? This would mean pre-trib, mid-trib, pre-wrath, post-trib, etc. Only one answer can be correct. The other answers will be contrary to what God expects of us in our instruction.

The next question might be, “Am I maintaining the proper context for my conclusions?” In other words, a person may be using Jesus’ words from Matthew XX to support his rapture conclusions. Is that appropriate, or is it out of the context of what Jesus taught?

Next, a good question is, “Now that the general timeframe of the rapture has been rightly understood, can I pinpoint the precise timing of it, or is that going to be unknown to us until it happens?”

The Bible does tell us. So if we take a contrary position, we are harming, not helping, with proper instruction on this matter. Our conclusions are false, and thus we are teaching falsely. Those who teach falsely have become false teachers. And what does the Bible say about such people?

These are only a few of the many parameters to be understood about a single lesser doctrine that is found in Scripture. How much more should we be prepared before speaking about the more important doctrines that can lead people to a complete misunderstanding about who God is, how to be saved, etc.?

No wonder James says that not many should become teachers. Unless we are willing to do the hard work to rightly understand and teach what the word of God says, we will be more stringently judged for our words. Read the Bible! Study to show yourself approved!

Lord God, You are wonderful, forgiving of our transgressions because of Jesus. But we still must consider that You are holy and Your word is sacred. May we never attempt to run ahead without thinking things through carefully. We do not want to do Satan’s bidding while intending to honor You. Give us wisdom in this, O God. Amen.

 

Matthew 16:21

Charlie Garrett Daily Writing, Matthew (Written)

Saturday, 7 February 2026

From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day. Matthew 16:21

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

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

“From then He began, Jesus, to show His disciples that it necessitates Him to depart to Jerusalem and to suffer many from the elders and chief priests and scribes, and be killed, and the third day be roused” (CG).

In the previous verse, Matthew said that Jesus enjoined the disciples that they should tell no one He was the Christ. Matthew continues with, “From then He began, Jesus…”

Some manuscripts add the word “Christ” after Jesus. This seems forced and unnatural, but it is included because of the proclamation that was just made. If it said, “Jesus the Christ,” it would seem more natural. It would also be a suitable contrast for what will be said in the next verse by Peter. But almost all translations, despite using that text for their work, omit the word.

There is an obvious change in the tone of the words. “From then” and “began” signify that something new is introduced and ongoing henceforth. A point in the ministry had been reached that necessitated this new direction. Understanding this, Matthew continues with “to show His disciples that it necessitates.”

A new word, dei, what must happen, is introduced. It is a form of deó, to bind. Thus, there is a binding effect on the matter that cannot be avoided. In this case, because it is a matter of Jesus’ destiny as the Messiah, it will be necessitated as part of fulfilling His divinely set purpose for coming.  Specifically, it was first for “Him to depart to Jerusalem.”

Jerusalem is the place appointed for the events He necessarily needed to go through or accomplish to occur. If one has read the Bible through several times, a short exchange that realizes this thought, and which gives a sense of foreboding, is –

“On that very day some Pharisees came, saying to Him, ‘Get out and depart from here, for Herod wants to kill You.’
32 And He said to them, ‘Go, tell that fox, “Behold, I cast out demons and perform cures today and tomorrow, and the third day I shall be perfected.” 33 Nevertheless I must journey today, tomorrow, and the day following; for it cannot be that a prophet should perish outside of Jerusalem.’” Luke 13:31-33

Matthew next records, “and to suffer many.”

Another new word is seen, paschó, to feel heavy emotion, especially suffering. Thayer’s says, “the feeling of the mind, emotion, passion.” This is an alternate form of pathos, the etymological root of our modern word pathos, a word that gives the sense of suffering, experience, and/or strong emotion. Matthew next notes this would be “from the elders and chief priests and scribes.”

To this point, Jesus has been somewhat hounded by these people as they verbally challenged Him. Matthew 12:14 even indicated the thought that they went out and plotted against Him about how they might destroy Him.

Despite this, there has not been any physical attack against Him at this point. Things were to change, however, when He and the disciples began to minister in Jerusalem. Matthew continues to note what Jesus said, “and be killed.”

The word “killed” is plain enough. It is the Greek word apokteinó, first used in Matthew 10:28. It is an intensified form of kteino, to kill. Because of Jesus’ use of this word, one would think the apostles would have understood His death as being a part of what should be expected, because it was told them far in advance.

Peter’s words in the next verse point to his dissatisfaction with what Jesus says. But it includes more than just killing, meaning the suffering of many things. Therefore, it could be that they thought Jesus was speaking in hyperbole or metaphorically. The word is used this way two other times –

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

“For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death [apokteinó] the enmity.” Ephesians 2:14-16

As such, Matthew’s next words, though understood by us because we know the outcome of the story, may also have been completely misunderstood by the disciples. He records, “and the third day be roused.”

The word signifies to awaken or rouse. Strong’s says, “literally, from sleep, from sitting or lying, from disease, from death; or figuratively, from obscurity, inactivity, ruins, nonexistence.” With such a broad use of meanings, the confusion of the disciples is completely understandable. Of Jesus’ words here, Vincent’s Word Studies notes –

“This first announcement mentions his passion and death generally; the second (Matthew 17:22, Matthew 17:23), adds his betrayal into the hands of sinners; the third (Matthew 20:17-19), at length expresses his stripes, cross, etc.”

Life application: Jesus has acknowledged that He is the Messiah. He has noted that the basis of Peter’s proclamation, meaning that He is the Christ, would be that upon which He would build His out-calling. As such, it is completely understandable that the disciples would think His words were not really literal. How could someone who was dead do any building of a group of people?

It is easy for us to think of how dull they were, but we hear things like this all the time and don’t take them seriously. A football team may be on its way to an important game without three key members. They got thrown into jail for partying too much and have left the team vulnerable.

The head coach attends a press conference where he says that all will be great. They are the “Messiahs of madness” and would prevail. And yet, in the next two minutes, not knowing his mic is still on, he says to his offensive coordinator, “We are going to get killed down there.” It becomes a sensational story. And more, the Chiefs got totally slaughtered by the Eagles.

Nobody took them at their word, and other than getting proverbially slaughtered, all the players returned home. In tears, yes, but still very much alive.

Be sure to give an ounce of grace to the disciples. We were not there and cannot know all that was on their minds as the days of the life of Jesus and His ministry continued to unfold before their eyes.

Lord God, help us to have a clear perspective of what is going on in Your word. There are things that seem so obvious, and yet, we cannot grasp why they occur. In such instances, give us the wisdom to think through what is said and try to understand it from other perspectives so that we can come to the right conclusion about it. Thank You for being with us in our study of Your superior word. Amen.