Author: Charlie Garrett

Matthew 21:22

Charlie Garrett Daily Writing, Matthew (Written)

Wednesday, 15 July 2026

And whatever things you ask in prayer, believing, you will receive.” Matthew 21:22

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 all, as much – if you should ask in the prayer, believing, you will receive.” (CG)

In the previous verse, it was noted to the disciples by Jesus that if they had faith without doubt, they could do what was done to the fig tree and have a mountain removed and cast into the sea. Jesus next says, “And all, as much – if you should ask in the prayer.”

The definite article before prayer limits this statement to something particular. If it said, “And all, as much – if you should ask in prayer…” it would be an open promise for any and every prayer. But that is not the case. As such, the surrounding context needs to be considered. Jesus just gave two examples of what “the prayer” consisted of –

“Answering, also, the ‘Jesus’, He said to them, ‘Amen, I say to you, if you should have faith, and not you should waver, not only the ‘the fig tree’ you will do, but and-if the ‘mountain, this’, you should say, ‘You be borne, and you be cast into the sea, it will become.’”

As discussed in that commentary, the two thoughts, meaning the fig and the mountain, equate to overcoming the law. The first was the ending of the Levitical system of the temple sacrifices as the spiritual connection to God (the fig).

The second, the mountain (explained as Horeb), equated to the ending of the law in one’s life. Understanding this, “the prayer” is one of trusting in something new to bring restoration between the pray-er and God. Therefore, Jesus continues, “believing, you will receive.” This is beautifully reflected in Hebrews 4 –

“Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. 2 For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it. 3 For we who have believed do enter that rest, as He has said:
‘So I swore in My wrath,
“They shall not enter My rest,”’” Hebrews 4:1-3

Prayer cannot be actualized into reality without faith. Without it, the words, “believing, you will receive,” equate to, “lacking faith, you will not receive.”

Those of Israel who stand with one foot in the grace camp and one foot in the law camp have not believed. They are trying to merit God’s favor through two conflicting camps. In essence, “Well, if Jesus doesn’t work out, I always have the law to fall back on.” This is why Hebrews 6:6 says –

“if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.”

One cannot “fall back” on the law. If he does, there is no suitable sacrifice under that obsolete economy to save him. Jesus’ sacrifice is a one-time-and-for-all-time sacrifice. To go back to the law is to recrucify Him because He would have to die again for the law to be fulfilled in that person’s life. Such will never be the case.

Life application: Jesus is speaking to people who are under the law. The law had not yet ended through His sacrificial death. He is doing what the prophets of old did by using metaphor to convey truths to the people.

That metaphor is then to be properly understood when it is fulfilled in Jesus’ completed work. This is how the lesson of the fig tree is to be considered and understood. The verse being evaluated today has been so misapplied and abused by people that it means (in their thinking) that anybody with faith should be able to do anything or get anything they want.

“I can, by faith, receive a big bank account.” Actually, you probably should get to work and start saving for that.
“I can overcome any obstacle, including this. I claim this problem will go away.” Well, maybe the Lord sent that problem to chastise you and get you to learn a lesson, just as the Bible says will happen.
“I claim this promotion.” What if there are two Christians vying for it and they both “claim” it?

Do you see the fallacy in thinking regarding such things? Jesus did not give us an unlimited spending credit card for prosperity and fulfilling selfish desires. He gave His disciples a very specific promise based on a truth that explains the final thought. Without maintaining the context, what is said has no meaning at all. They are just words without any connection to reality.

Be circumspect in your understanding of what is happening in Scripture. It is not about us individually, even if it affects us as individuals. It is about what God is doing to restore people to Himself. The audience in this case is the Hebrew people, under the law, who need to be brought out from that unproductive economy and into a glorious new one. Keep the context!

Glorious Lord God, thank You for providing everything necessary for us to be saved through the work of Jesus Christ. Through faith in the gospel, we have full, final, finished, and forever release from the need for us to do anything except believe to be brought back to You. Thank You that it is so. Amen.

Matthew 21:21

Charlie Garrett Daily Writing, Matthew (Written)

Tuesday, 14 July 2026

So Jesus answered and said to them, “Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, ‘Be removed and be cast into the sea,’ it will be done. Matthew 21:21

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).

“Answering, also, the ‘Jesus’, He said to them, ‘Amen, I say to you, if you should have faith, and not you should waver, not only the ‘the fig tree’ you will do, but and-if the ‘mountain, this’, you should say, ‘You be borne, and you be cast into the sea’, it will become.’” (CG)

In the previous verse, the disciples marveled and wanted to know how the fig tree desiccated so quickly. With that, Matthew next records, “Answering, also, the ‘Jesus’, He said to them, ‘Amen.’”

When Jesus begins a thought with Amen, He intends for His hearers to pay close attention. The matter is something that they should more than just listen to, but consider it carefully. In this case, He next says, “I say to you, if you should have faith, and not you should waver.”

The author of Hebrews defines what faith is –

“Now faith is the substance of things hoped for, the evidence of things not seen.” Hebrews 11:1

Faith is something that requires confidence that something will take place. A person may say, “I have faith that you will pay me back.” It is unknown if that will actually take place, but because of past performance, a trust in the individual, the surety of consequences for failure to comply, or some other reason, the person trusts that the debt will be repaid.

Wavering is a state of letting one’s faith weaken for any multitude of reasons. We may have faith that a wedding will take place, but because of ten thousand little things creeping up, we may start to question if there aren’t forces behind the scenes working to ensure the wedding never takes place. In such a case, we can double down and say, “I am confident of this outcome.” In the case of Jesus’ words, He continues, saying, “not only the ‘the fig tree’ you will do.”

In other words, if His disciples have faith that they can do what Jesus did to the fig tree, it will come to pass. If the withering of the fig tree was a metaphor of the ending of the Levitical system of sacrifices under the law, and that a new and better connection to God through Jesus’ work has been established, then if they believe in Jesus’ fulfillment of the law, they will have that new and better connection to God.

There is no reason to assume that Jesus is speaking of literally killing a fig tree to make a point. It is the metaphor that matters. Jesus’ work is what ends the law in the lives of His disciples. Jesus’ work is what allows full, final, and forever access to God through the better connection He establishes. From there, He next says, “but and-if the ‘mountain, this’, you should say, ‘You be borne, and you be cast into the sea’, it will become.”

A new word is seen here, the conditional particle, kan, and-if. It is derived from kai, and, and ean, if. Combining the two results in kan, “and-if.” As for the conditional words, there is no reason to assume Jesus is speaking about a literal mountain, as if the disciples had the authority to have mountains physically moved at their command.

Jesus was heading to Jerusalem. The place where the Temple Mount was. For all we know, He may have pointed at the city, or even the temple visible within the city, and said His words. The term “mountain of the temple,” or literally “mountain, the house,” is something that would have been known to them from Micah 3:12. Thus, this is not a stretch at all. Whatever took place, He is essentially stating that the mountain of the law, described by Paul in Galatians 4, is what He is referring to –

“Tell me, you who desire to be under the law, do you not hear the law? 22 For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. 23 But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, 24 which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar— 25 for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children— 26 but the Jerusalem above is free, which is the mother of us all.” Galatians 4:21-26

The Law was given at Horeb. It is what Jerusalem and the temple worship were all about. Jesus just made a metaphor using the fig tree to make a point concerning a spiritual connection to God. There is no reason to assume He is not continuing the use of metaphor. If one believes in the full, final, finished, and forever all-sufficient work of Jesus Christ, the “mountain” of the law will be cast into the sea (a picture of chaos).

The law is an obstacle to a relationship with God, not a means of a right relationship with Him, except as it is fulfilled in Jesus’ work. As such, Jesus is giving advanced instruction in what He was about to accomplish and how it would eventually be realized through the use of metaphor.

Life application: By taking verses such as Matthew 21:21 out of their intended context, people make many wholly inappropriate claims concerning spiritual matters, as if they have the authority to do even the most unrealistic things.

At the same time, others arrogantly hint that those around them are lacking faith because they haven’t claimed their way into health, prosperity, etc. This type of theology is wholly inappropriate and demonstrates a shallow understanding of the word of God.

Catchy verses are pulled out of their intended context and thrown around like talismans. If the entire Bible is read while keeping passages in their intended dispensational context, people would find out that those being butchered in Africa are just as loved and tended to as those who have million-dollar houses, fancy cars, and who take long vacations.

God’s love for a person does not necessarily transfer to wealth, health, and overall prosperity. His love for His people is based on their faith in Him. The Bible promises a future where all trials, sadness, and difficulties will be behind us. But this is not a promise for our lives at this time. If those things come about, that is great. We can thank God for the abundance.

But it is better to live in poverty with strong faith in Jesus than to live in wealth without it. Fix your eyes, hearts, and affections on Him regardless of what you are going through. Have faith in His promises at all times. This is what will please the Lord more than anything else.

Lord God, help us to be people of faith, not just when things are going well, but at all times. May our lives and actions be honoring of You while we walk in faith, anxiously anticipating what lies ahead. To Your glory, we pray. Amen.

Matthew 21:20

Charlie Garrett Daily Writing, Matthew (Written)

Monday, 13 July 2026

And when the disciples saw it, they marveled, saying, “How did the fig tree wither away so soon?” Matthew 21:20

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 seen, the disciples, they wondered, saying, ‘How, straightaway, it desiccated, the fig tree?’” (CG)

In the previous verse, Jesus cursed the fig tree, telling it that no fruit would grow on it again. Matthew recorded that the fig desiccated straightaway. As noted, Mark’s gospel gives more detailed information on the event. Unfortunately, the Pulpit Commentary says, “St. Mark’s more accurate account.”

There is a world of difference between a “more detailed account” and a “more accurate account.” There is nothing inaccurate about Matthew’s record. The word translated as “straightaway” means that it took place forthwith. For example, in Acts 16:33 it says, “And he took them the same hour of the night and washed their stripes. And immediately [parachréma] he and all his family were baptized.”

The event happened straightaway, but it wasn’t like they were standing there and were suddenly baptized. It was the next event in their lives that took place. This is just what was the case in the life of the fig. It went from being alive and vibrant with leaves to being desiccated and dead. Understanding there is nothing inaccurate about Matthew’s words, he next records, “And having seen, the disciples, they wondered.”

In Mark 11:21, it says, “And Peter, remembering, said to Him, ‘Rabbi, look! The fig tree which You cursed has withered away.’” Of this, Barnes says, “Peter said this, Mark 11:21 Matthew means only to say that this was said to him; Mark tells us which one of them said it.”

Barnes equates Matthew’s words to Peter’s exclamation. That is incorrect. Peter noticed it and made his exclamation, but all of the disciples, once they noticed the tree, would have wondered at the matter, just as Matthew records.

Again, there is no contradiction, just more detailed information. Once this was noticed by all of them, they were “saying, ‘How, straightaway, it desiccated, the fig tree?’”

Even if someone put poison around a tree, it may die immediately, but it would take time for it to desiccate. In the case of this fig, it died and desiccated overnight. By the morning, as they passed it again, it was completely desiccated.

This is what happened to the Law of Moses and the effectiveness of the temple to bring restoration between God and men. Jesus’ passion began in the morning. By the afternoon, He had died on the cross. At that time, Matthew records –

“Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split.” Matthew 27:51

Jesus was tried, sentenced, and crucified. From there, the next thing to take place, meaning straightaway, was that the law was ended. Free, full, and forever access to God was granted, and the temporary and cumbersome connection to God that came through the Law of Moses was ended. The metaphor of the fig tree was realized in its fullness just a few days after Jesus gave it.

Life application: As you can see, commentaries are tools for us to learn information, but they are written down by fallible humans. No one is without errors in thinking. All of us are subject to biases, presuppositions, and cognitive dissonance.

When reading commentaries on the Bible, be careful to sift through them, asking questions as you go. Questions like, “How did they come to this conclusion?”, “Why did they say that?”, “Why did they say, ‘more accurate?’”, etc., are important questions to ask when we read something that doesn’t sound right.

Such questions will cause us to slow down and think through what we might otherwise have taken for granted. Once we do that, we form a brain squiggle that acknowledges that their commentary is correct. From that point on, it becomes more difficult to overwrite that bad information.

So don’t assimilate thoughts without thinking them through. You will benefit in your study by going slowly, carefully, and methodically through whatever you are reading. God’s word is important. We should not make unfounded assumptions, nor assimilate others’ unfounded assumptions concerning it.

Lord God, may our time in Your word be methodical, precise, and carefully considered at all times. It is far too precious not to spend it wanting to know Your intent for us. It is a great, wonderful, and precious word that tells us of our Lord and Savior, Jesus. Amen.

1 Samuel 24:14-22 (For Reigning, You Will Reign, Part II)

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

Artwork by Douglas Kallerson

1 Samuel 24:14-22
For Reigning, You Will Reign, Part II

(Typed 2 March 2026) I will be the first to tell you that discovering, understanding, and teaching typology isn’t easy. It can be mentally debilitating in each of these ways.

And more, typology can be misunderstood or manipulated. As this is so, you might wonder what the point of searching it out is. Some people just make up typological meanings without any basis behind them. So why do we need to look into it? A couple of good reasons are available.

The first is obvious. The Lord deals in typology. Therefore, He wants us to understand it. This is true regarding both explicit statements and implicit pictures, such as the things we look for each week.

A second reason isn’t as obvious until you think about it. How many different opinions on the rapture are there? A Google check says there are currently 18,972,277. They estimate the number grows by several thousand each day.

Text Verse: “I will praise You, O Lord my God, with all my heart,
And I will glorify Your name forevermore.
13 For great is Your mercy toward me,
And You have delivered my soul from the depths of Sheol.” Psalm 86:12, 13

Ok, I made that part about the Google numbers up. But the point is that there are a lot of views about the rapture. Some are just poor evaluations of Scripture. Some are purposeful manipulations. Some come from people just making stuff up out of their heads (like I just did 😉).

So, whether it is a clear and precise doctrine like the rapture or something that needs to be searched out like typology, nothing changes. The Lord has given various ways to understand what He is doing. If typology is correctly handled, it is a confirming tool for proper doctrine and sound theology.

Thus, searching these things out is a necessary part of our weekly routine. Its value cannot be underestimated. If you are in a church where catchy sermons are given, that is fine, but you normally will not walk out with any better doctrine than when you walked in.

When you encounter trials and are tempted to worry, speculate, or lose trust, and so forth, that is when you will wish you paid attention to doctrine. Then you would know what to do.” So pay heed!

Great things are to be 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. And He Was Sevened, David (verses 14-22)

14 After whom has the king of Israel come out? Whom do you pursue? A dead dog? A flea?

David questions Saul with short, abrupt language: akhare mi yatsa melekh Yisrael akhare mi atah rodeph akhare kelev meth akhare parosh ekhad – “After whom, he came out, ‘king, Israel’? After whom, you pursuing? After ‘dog, dead’? After ‘flea, one’?”

One can see the contrast. Saul is ‘king, Israel’. David acknowledged himself as the lowest sort in comparison to the king, first saying he is like a dead dog, an unclean animal that is no threat except being irksome to the nose with its stench.

He then moves the comparison lower. If not a dead dog, then he must be a flea on the dog. A single flea! Saul has brought his warriors out to pursue one single flea, something hard to catch, but not worth the effort if it is caught.

As for the parosh, flea, it is only seen here and in 1 Samuel 26:20, where David will again speak of himself in this manner. Because Saul has taken up such a pointless and reckless cause, David continues…

15 Therefore let the Lord be judge,

vehayah Yehovah ledayan – “And He will be, Yehovah, to Advocate.” Another new word is seen, dayan, an advocate. It is from diyn, to sail directly or on a straight course. Hence, it is one who doesn’t waver in his decisions. The only other time the word is seen is in Psalm 68, a psalm of David –

“Father, fatherless
And Advocate [dayan], widows
God – in habitation, His sacred.” Psalm 68:5 (CG)

As the Advocate, He will not err in determining the proper outcome of the matter…

15 (con’t) and judge between you and me,

veshaphat beni u-venekha – “and He will judge between me and between you.” As Yehovah is the righteous Advocate, He will look at the events that have occurred or may occur if Saul doesn’t relent in his pursuit of David…

15 (con’t) and see and plead my case, and deliver me out of your hand.”

Rather: veyere vayarev eth rivi veyishpeteni miyadekha – “(And may He see, and may He grapple my contest!) and He will judge me ‘from your hand’.” Setting this first clause off as parenthetical allows for the sense to be understood.

In the final clause, almost all translations say “deliver,” “rescue,” or “save.” That will be the result, but the word shaphat actually means to judge.

David says that if Saul doesn’t relent in pursuing him, his petition is for the Lord to take up (grapple) his contest, meaning his side of this matter. If He does, His judgment will spare David from the hand of Saul.

“And He was, Yehovah, to Advocate,”
“and He judge between me and between you.”
“(And may He see, and may He grapple my contest!),
“and He will judge me ‘from your hand’.”

David brilliantly structured each word to convey exactly how things will be judged in the heavenly realm based on Saul’s unfounded, relentless pursuit of him.

16 So it was, when David had finished speaking these words to Saul, that Saul said, “Is this your voice, my son David?”

vayhi kekhaloth David ledaber eth ha’devarim ha’eleh el shaul vayomer shaul ha’qolekha zeh beni David – “And it was, according to ‘finish, David’ to speak the words, the these, unto Saul, and he said, Saul, ‘The ‘your voice’, this, my son, David?’” David has been speaking since verse 9. Saul never interrupted him. Rather, he stood there in stunned silence while David spoke, all the while dangling the tassel in front of Saul.

David exactingly laid out his case and then defended it by invoking the name of the Lord. Remember that David prostrated himself before Saul. It very well may be that he was still lying there with his hand upraised to allow the tassel the dignity of being elevated above him. It would provide a visual metaphor of David’s subordination to Saul.

It also explains why Saul mentions David’s voice. Without seeing David’s face, he acknowledges that he still knows him by his voice, the voice of his son, stated in response to David’s words of verse 11 –

“And, my father, you must see! Also, you must see, extremity your robe in my hand.”
“The ‘your voice,’ this, my son, David?”

The scope of the visuals mixed with David’s words overwhelmed Saul…

16 (con’t) And Saul lifted up his voice and wept.

vayisa shaul qolo vayevek – “And he lifted, Saul, his voice, and he wept.” Saul was a dead man in the cave, and yet he stood outside the cave, alive and well. The only reason was that David withheld his hand, something completely contrary to the thoughts that had swirled in Saul’s tortured mind concerning their relationship. Saul’s emotions overtook him…

17 Then he said to David: “You are more righteous than I; for you have rewarded me with good, whereas I have rewarded you with evil.

vayomer el David tsadiq atah mimeni ki atah gemaltani ha’tovah va’ani gemaltikha ha’raah – “And he said unto David, ‘Righteous you from me! For you, you requited me the goodness, and I, I requited you the evilness.’” Saul gives a short, succinct summary of their entire relationship. David had always done right before Saul, and yet, Saul had only returned grief upon David.

It wasn’t David’s fault that the women had praised him above Saul, saying, “He caused to strike, Saul, in his thousand, and David, in his myriads” after his battle with the Philistines. But from that moment, Saul had increasingly turned against him.

Despite David’s ill-treatment from Saul, he maintained his loyal obedience, even in the cave when he could have defended himself from further harm by ending Saul’s life, as Saul acknowledges…

18 And you have shown this day how you have dealt well with me;

veat higadta ha’yom eth asher asithah iti tovah – “And you [k.], you caused to declare, the day, which you did with me goodness.” The written and oral Hebrew are different. The written uses a feminine form, veat, and you (feminine). The oral changes it to masculine, veatah.

David is a male, and the subsequent verb is masculine. Therefore, there is an odd gender discord. Several scholars have made suggestions for keeping the feminine, none of which make any sense*. However, this doesn’t mean it is wrong. A sound reason may exist that has not yet been considered.

I suggest that maybe Saul uses the feminine to describe David based on his actions. Three times in verses 18 and 19, Saul will use the feminine form of the word good, tovah, goodness. This form is only found five times in the entire book of 1 Samuel.

If that is Saul’s intent, David would pick up on such wording and understand it –

“And you (because of tovah), you caused to declare, the day, which you did with me tovah, which He shut me, Yehovah, in your hand, and not you killed me. 19And for he will find, man, his hating, and he sent him in road tovah? And Yehovah, He will reciprocate you tovah under the day, the this, which you did to me.” 1 Samuel 24:18, 19 (CG)

The Bible is filled with fun literary nuances. We do the same thing all the time when we want to have an effect on the person we are speaking or writing to. I don’t suggest that this is correct, just that it is an unusual possibility. Typologically, however, there is a reason for the feminine form being used.

The phrase “caused to declare” is not necessarily referring to David’s explanation. Rather, it is David’s actions that speak for the matter. The NKJV gets the sense, “you have shown,” as seen next…

18 (con’t) for when the Lord delivered me into your hand, you did not kill me.

eth asher sigerani Yehovah beyadekha velo haragtani – “which He shut me, Yehovah, in your hand, and not you slayed me.” It was as if David had Saul’s life firmly in his grasp by the allowance of Yehovah, and yet, David mercifully let him live. This validates that David’s words that followed were true…

19 For if a man finds his enemy, will he let him get away safely?

vekhi yimtsa ish eth oyevo veshilekho bederekh tovah – “And for he will find, man, his hating, and he will send him in road goodness?” Saul asks this rhetorically. Who would send away someone he hated, not only unharmed, but on a road of goodness? To Saul, this is unfathomable, and yet, this is what David did.

19 (con’t) Therefore may the Lord reward you with good for what you have done to me this day.

veYehovah yeshalemkha tovah takhath ha’yom ha’zeh asher asitah li – “And Yehovah, He will reciprocate you goodness under the day, the this, which you did to me.” The NKJV is wrong. It is not a petition, but a statement of fact. The Lord will return goodness upon David. Saying “under the day” is equivalent to saying, “based on.” David’s actions are the supporting reason for why Yehovah sends the blessing. Saul is certain of this…

20 And now I know indeed that you shall surely be king, and that the kingdom of Israel shall be established in your hand.

veatah hineh yadati ki malokh timlokh veqamah beyadekha mamlekheth Yisrael – “And now, behold! I knew that reigning, you will reign, and it will rise in your hand ‘kingdom, Israel’.” The statement might seem obvious to us on some level, but the reason is as real to Saul as the tassel dangling in David’s hand.

The evidence of Saul’s authority, the king’s tassel, is there in David’s hand. Nothing is said of David giving it back to him, but it wouldn’t matter. David obtained it while sparing Saul. Because of this, Saul understood that the kingdom truly was David’s. Therefore, he petitions David for mercy…

21 Therefore swear now to me by the Lord

veatah hishabeah li beYehovah – “And now, you must (surely) seven to me in Yehovah.” The idea is to swear something, as if seven times, thus affirming it in the highest possible manner. Doing so in the name of the Lord would make it an inviolable adjuration.

21 (con’t) that you will not cut off my descendants after me,

im takhrith eth zari akharay – “if you must cause to cut my seed after me.” In this case, the meaning of “if” is a plea to never do so. Saul is asking that his line be allowed to continue, not as a kingly line, but as a name in Israel. That is reiterated next…

21 (con’t) and that you will not destroy my name from my father’s house.”

veim tashmid eth shemi mibeith avi – “and if you must cause to desolate my name from ‘house, my father.’” To cut off Saul’s seed would be to cut off his line, which would be to end his name in his father’s house. In biblical thinking, everything traces back to its source.

22 So David swore to Saul.

vayishava David leshaul – “And he was sevened, David, to Saul.” David agreed to this, and the future narrative testifies to his faithfulness to his word to both Saul and Jonathan. This is seen in his treatment of Mephibosheth in 2 Samuel 9 and 2 Samuel 21.

22 (con’t) And Saul went home,

vayelekh shaul el beito – “And he walked, Saul, unto his home.” Receiving reassurance from David that it would be so, Saul called off the pursuit and returned to Gibeah. However…

*22 (fin) but David and his men went up to the stronghold.

vedavid vaanashav alu al hametsudah – “And David, and his mortals, they ascended upon the stronghold.” David was cautious not to return, probably for a few reasons. The first is that he knew Saul’s proclivities and that with the change of the weather, he might change his mind.

Second, returning with all of his men may cause people to voluntarily choose sides on who they felt should be king. Thus, even unintentionally, he could be the impetus for people abandoning Saul, giving Saul a reason to suspect David’s intentions.

What will happen when I die?
Where is it that I am going to?
I’m not sure, and I know why
Because my priorities, I blew

When I should have read the word
Stupidly, I watched TV instead
Now, I can’t tell if what I heard
Is the truth, or just coming from that guy’s head

Will the rapture be today? Let me check and see
Last week, this guy was wrong
But I’m sure he’ll get it right today, most definitely
Because his Bible ‘kung fu’ is strong

I don’t need to check when specialists do that for me
I just believe what they say and rest confidently

II. The Typology Revealed

In the Bible, some things are explicitly defined. The Lord has a plan. He has given us suitable details to know the things we need to know, and the things He said are set. If we worry, things won’t change. If we try to outsmart the Lord, things won’t change.

What is written is fixed, and we should accept it as such. That should be evident, but it still eludes us. The passage today shows this. Hopefully, we will pay heed.

Verse 1 noted that Saul, Asked, returned from pursuing the Philistines, the Weakeners. It is a quick diversion back to the old typology of Saul, those seeking the truth battling against those who want to weaken the faith of others through law observance.

From there, he will be used in the more recent typology of representing Sheol, asking for the souls of men. David, Beloved, represents accepting the doctrines of Christ, is Saul’s perceived enemy.

Saul was told that David was in the Wilderness of En Gedi. It is the place where David went as Chapter 23 ended. The wilderness is a place of God’s grace and of closeness to Him, as well as a place of testing. For those who accept the doctrines of Christ, it represents a place of fellowship through obedience.

En Gedi means Fountain of a Kid (a young goat).  A fountain is a permanent source of fresh water. The gedi is from gadah, to cut off. It is what finishes a matter. It pictures living in the presence of God with the eternal flow of the Spirit and sin being permanently eradicated. It speaks of the eternal security of believers.

Verse 2 said that Saul took three thousand selected from all Israel. If this is the church age and David represents accepting the doctrines of Christ, then Israel (He Strives with God) is striving against God at this time.

Three thousand speaks of Divine Perfection paired with “completeness of order where nothing is wanting, the number and order are perfect, and the whole cycle is complete” (Bullinger). It speaks of the time noted by Paul in Romans –

“For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in.” Romans 11:25

Still in verse 2, it said that Saul went to seek David “upon faces, ‘Cliffs, the Ibexes’.” The meaning of “upon faces” is before or in the presence of. It is the only time this place is mentioned in this manner. The word cliff, tsur, comes from a word signifying to confine, bind, harass, besiege, etc.

The ibex, yael, is from yaal, to ascend. But it is used to indicate ascending in the sense of profit, and thus to be valuable. This is referring to the state of those in the church before the rapture. They are the ascenders, represented by the ibex. They are those who are valuable in this regard, meaning they profit from their acceptance of Christ.

They are currently bound in their earthly existence, but whether they know it or not, they are always in the presence of the immanency of the rapture. The typology fits what has happened in this chapter and what will be presented in the next chapter.

In verse 3, Saul is coming to the sheepfolds by the road. The gederah is a place of protection from harm. In this case, the fortifications are built outside a cave so that the animals could go in the cave or walk in the outer fortified area if the weather was nice.

The tson, flock, is from a word signifying to migrate. The cave is from a word signifying to make naked, thus is signifies what is exposed or bare. The idea is that when there is a cave, whatever is inside, whether gold or whatever else, is exposed.

Thus, in this instance, we get the idea of the word of God being migrated through, exposing what it contains. This is exactly what those who hold to the doctrines of Christ have been doing for two millennia.

Saul went in there to make himself naked to relieve himself. The irony is amazing. Sheol is exposed and laid bare through a study of the word and a proper knowledge of God –

“Sheol is naked before Him,
And Destruction has no covering.” Job 26:6

This typology is certain because it specifically noted that David and his men were sitting in the flank of the cave. Those who hold to the doctrines of Christ are in the word, finding out what it exposes.

In verse 4, it noted that David’s men said this was the day Yehovah said that He would give his enemies into his hand. This is exactly what the word proclaims. Verses from 1 Corinthians 15 explain the intent. First –

“The last enemy that will be destroyed is death.” 1 Corinthians 15:26

Death is the enemy, but Paul then directly equates death to Hades in parallel verses –

“So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: ‘Death is swallowed up in victory.’
55 ‘O Death, where is your sting?
O Hades, where is your victory?’” 1 Corinthians 15:54, 55

Still in verse 4, the men noted the Lord’s words, “Behold! I giving your enemies in your hand.” There are two entities that perform the same role: Death and Hades. They are the enemies both individually and combined.

Regardless of whether the words of that verse are all a quote from the Lord, or if only the middle clause is, the typology perfectly explains the difficulties with the written text as opposed to the oral reading.

Still in verse 4, it says that David arose and “cut ‘extremity, the robe’, which to Saul.” David, in essence, cut away a tangible, visible symbol of Saul’s authority because the tassel was given to remind Israel of the Lord’s commandments.

David’s cutting off the tassel was like cutting away the kingship from Saul because the king’s authority stems from the Lord’s commandments. Likewise, the authority of Sheol is only for those who belong in Sheol.

For those who accept the doctrines of Christ, Sheol has no authority over them, even if they are there temporarily. For example, a federal prisoner may be in a local jail awaiting transport to prison, but the federal prison retains rights over him.

In verse 5, David’s heart struck him because he cut off the king’s tassel. In verse 6, he said, “(Surely) Profane to me from Yehovah if I will do the word, the this, to my lord.” There is an order and a propriety within the redemptive plan of God. To usurp that is to usurp the plan of the Lord.

Without getting sidetracked too much, it is sufficient to say that it would be nice if all rapture date setters would learn the Bible, stop offending the Lord by trying to usurp his plan, and let Him run things without needless and pointless interference.

We were told right from Jesus’ mouth that it isn’t for us “to know times or seasons which the Father has put in His own authority” (Acts 1:7). David knew that his actions were contrary to sound order and propriety because he acted against “anointed, Yehovah.”

Sheol is what God has ordained for man at his death during this dispensation. There is nothing wrong with that. God has determined what will happen, when it will happen, and He has reasons for it happening.

If we can accept that, we will be much better off in our thinking. Our emotions, presuppositions, etc., should all be set aside as we allow the Lord to work out His plans.

In verse 7, it said that David split his servants with his words, meaning he severed them from rising against Saul. This is what any biblically competent person should do. We cannot fight against what is ordained by God, so why should we allow others to act as if we can?

Right instruction from the word will smooth out our understanding of such things. Remember, Saul is sitting in the cave with his feet covered. In the word, Sheol is helpless. It seems to be such a great, terrible enemy, but in reality, it is a part of what God has ordained until the time when He brings His people out from there.

The typology should give us comfort concerning this great “enemy” we have. He is a defeated enemy because we hold to the doctrines of Christ. And they are based on…. on? Anyone? What Christ did! We have no need to fear what has already been conquered.

As verse 7 ended, it carefully noted that Saul arose ‘from-the-cave’. In verse 8, David arose from ‘the cave’. Without trying to over-sensationalize this difference, it seems we are being told that the truth of the existence Sheol arose ‘from the Bible’, Gensis 2:17 (man dying) and Genesis 37:35 (the existence of Sheol).

However, David, who is typical of Christ and those who accept the doctrines of Christ, arose from ‘the Bible’. In other words, the word of prophecy in the Bible came to be in Christ and later in the church.

Once outside, David called “My lord the king.” David places himself in subjection to Saul. Until the time when God decides, we too will remain in subjection to Sheol (Genesis 2:17).

David also stooped and prostrated himself before Saul. It signifies total submission to him and his authority. That is how it will be during the church age, right up until the day it ends. Some will have been in Sheol two thousand years (so far).

Someone may die and go there a second before the rapture. But all in Christ will be leaving there. Hence, David said to Saul, “To why you will hear ‘words, human’?” It is the only time the word adam, a human, is used in the chapter. Essentially, why listen to the words of humans when you have the word of God?

God has spoken. It doesn’t matter what people say in regard to theology and doctrine. What matters is what the word says. David meant Saul no harm. He was limited by the fact that God had ordained Saul as king. Likewise, those accepting the doctrines of Christ will not beat the pit until God determines.

In verse 10, David explained this to Saul. The Lord delivered Saul into David’s hand, “And He said, to kill you.” The meaning of that was explained at the time. The Lord said to kill Saul, but David didn’t because the Lord didn’t “tell” David to kill him. Rather, other people did.

Instead, David knew it wouldn’t be appropriate and spared him. And why? Because, as he repeated, “For anointed, Yehovah, he.” The Lord has ordained how things are. To usurp that order is to usurp the will of the Lord.

Understanding this, in verse 11, David shows what that order is by holding up the extremity of Saul’s robe in his hand. David has proof that he would not usurp the Lord’s authority. He cut the robe when he could have cut Saul.

Therefore, he noted that there was no evilness nor revolt in his hand toward Saul, but that Saul sinned against David by chasing his soul to take it. Those who hold to the doctrines of Christ know that Sheol has no authority to take what God does not allow.

He determines our years, and they will come to pass according to His plan alone. David wrote about his struggle with Sheol and being delivered from it, such as in the text verse. Such verses assure us that our lives are set and known to God.

We don’t need to fret about Sheol in this life, nor do we need to fret about it when this life ends. David understood that the Lord has a plan, and that Saul could not thwart it. He could not even attempt to do so.

David was shown to be adamant in his understanding of this in verse 13, citing the proverb of the past. David knew it would be wrong to work against God. To do that would epitomize wrongfulness.

In verse 14, David compared himself to a dead dog and then to a single flea. He was harmless, even if irksome, and he was not worth the effort of pursuing. Even if Saul did catch him, his victory would ultimately prove pointless.

In verse 15, David’s brilliantly structured words conveyed to Saul exactly how things will be judged in the heavenly realm –

“And He was, Yehovah, to Advocate,”
“and He judge between me and between you.”
“(And may He see, and may He grapple my contest!),
“and He will judge me ‘from your hand’.”

In the end, the Lord is in control of all things. Sheol has its duty, but it cannot go beyond what the Lord ordains.

In verse 16, Saul asked, “The ‘your voice’, this, my son, David?” In the Bible, a son signifies identity. If Sheol calls David his son, it means that David identifies with Sheol. That will remain true until God determines otherwise.

Saul gets it and relents, weeping over his inappropriate behavior. Sheol has nothing to fear from those who hold to the doctrines of Christ because it has no ultimate authority over them.

We are sons of Sheol because that is the state we are in. When that changes, there is nothing anyone can do about it. Likewise, until that changes, there is nothing we can do about it. So why should we worry, and why should we prognosticate?

Verse 17 conveyed Saul’s understanding to David about the situation, noting David’s righteousness above himself. Sheol is a place. It lacks any authority or ability beyond itself. Those who are in Christ have defeated Sheol, and someday, that will be realized in its fullness.

The gender discord found in verse 18 might be explained as being an allusion to the church, ekklésia, a single feminine entity, of which Christ is the Head. The Lord delivered Saul into His hand, and yet, He allowed Sheol to continue receiving all people during this dispensation.

In verse 19, Saul referred to David’s goodness toward him. It is a goodness that continues unabated until this day. At the appropriate time, those who belong to the Lord will be freed from Sheol.

With that understanding, Saul noted with emphatic words, “And now, behold! I knew for reigning you will reign, and it rose in your hand ‘kingdom, Israel’.” Sheol has its lot and those who hold to the doctrines of Christ have theirs. Someday, those who hold to the doctrines of Christ will assume total control over Israel.

The last two verses form Saul’s petition to David that he would not cut off Saul’s seed, nor destroy his name from his father’s house. The rapture will do neither, nor will the millennium. Sheol will continue until the dispensational model is complete.

The last words said, “And David, and his men, they ascended upon the stronghold.” It speaks of surety in Christ. Sheol has no right over those who belong to the Lord. It may be a place where we go, if the Lord tarries, but the stronghold remains. That is seen several times in the psalms, such as in the closing verse.

We might question why the Lord would use all this space to teach us something we should already know. But knowing something and applying it to our lives are completely different things. How many of us, if we are completely honest, fear that Sheol might be our final “forever place”?

Even if we have surety in Christ, doubts arise, doctrines are argued over, we forget things, and/or lose focus, etc. Some people are just taught wrongly, and they have a misunderstanding of certain issues. The typology should help us see where we are wrong or help solidify in our minds what is right.

Today, we learned valuable lessons concerning key doctrines that deal with our lives. How sad that some spend inordinate amounts of time trying to predict the rapture. And how sad it is that so many people are deceived by such people.

They wind up spending their own precious time heeding things that have no basis in reality. The same is true with what happens after we die, if the rapture doesn’t come first. The passage today was given by God to reassure us that He has a plan, that we cannot thwart it, and nothing else can either.

We are secure in Christ, and we have absolute assurance that what His word says will come to pass. We can confidently rely on that. Trust the Lord, and trust His word. Each is perfectly reliable, and together, we have just what we need at this time to be assured it is so.

—————————————–
*From verse 18: The Embarrassment (or Weakness) Theory, where Saul feels vulnerable and has a loss of manly authority. The Dialectal Variation, where Northern Hebrew dialects sometimes lacked the final vowel. The Graphic Confusion Theory (scribal error).

Closing Verse: “I will love You, O Lord, my strength.
2 The Lord is my rock and my fortress and my deliverer;
My God, my strength, in whom I will trust;
My shield and the horn of my salvation, my stronghold [matsud].
3 I will call upon the Lord, who is worthy to be praised;
So shall I be saved from my enemies.” Psalm 18:1-3

Next Week: 1 Samuel 25.1-13 More interesting than lobsters in a pail, and a lot more fun… (Abigail, Part I) (53rd 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 24:14-22 (CG)

14After whom, he came out, ‘king, Israel’? After whom, you pursuing? After ‘dog, dead’? After ‘flea, one’? 15And He will be, Yehovah, to Advocate, and He will judge between me and between you, (And may He see, and may He grapple my contest!), and He will judge me ‘from your hand’.”

16And it was, according to ‘finish, David’ to speak the words, the these, unto Saul, and he said, Saul, “The ‘your voice’, this, my son, David?” And he lifted, Saul, his voice, and he wept. 17And he said unto David, “Righteous you from me! For you, you requited me the good, and I, I requited you the evilness. 18And you [k.], you caused to declare, the day, which you did with me goodness, which He shut me, Yehovah, in your hand, and not you slayed me. 19And for he will find, man, his hating, and he will send him in road goodness? And Yehovah, He will reciprocate you goodness under the day, the this, which you did to me. 20And now, behold! I knew that reigning, you will reign, and it will rise in your hand ‘kingdom, Israel’. 21And now, you must (surely) seven to me in Yehovah if you must cause to cut my seed after me, and if you must cause to desolate my name from ‘house, my father’.”

22And he was sevened, David, to Saul. And he walked, Saul, unto his home. And David, and his mortals, they ascended upon the stronghold.

Verse 18 – Kethiv: “and you” (feminine). Qeri: “and you” (masculine).

 

1 Samuel 24:14-22 (NKJV)

14 After whom has the king of Israel come out? Whom do you pursue? A dead dog? A flea? 15 Therefore let the Lord be judge, and judge between you and me, and see and plead my case, and deliver me out of your hand.”

16 So it was, when David had finished speaking these words to Saul, that Saul said, “Is this your voice, my son David?” And Saul lifted up his voice and wept. 17 Then he said to David: “You are more righteous than I; for you have rewarded me with good, whereas I have rewarded you with evil. 18 And you have shown this day how you have dealt well with me; for when the Lord delivered me into your hand, you did not kill me. 19 For if a man finds his enemy, will he let him get away safely? Therefore may the Lord reward you with good for what you have done to me this day. 20 And now I know indeed that you shall surely be king, and that the kingdom of Israel shall be established in your hand. 21 Therefore swear now to me by the Lord that you will not cut off my descendants after me, and that you will not destroy my name from my father’s house.”

22 So David swore to Saul. And Saul went home, but David and his men went up to the stronghold.

Matthew 21:19

Charlie Garrett Daily Writing, Matthew (Written)

Sunday, 12 July 2026

And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, “Let no fruit grow on you ever again.” Immediately the fig tree withered away. Matthew 21:19

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 seen ‘fig tree, one’ upon the road, He came upon it, and nothing, He found in it, if not leaves only. And He says to it, ‘Not more from you fruit it should be, to the age.’ And it desiccated straightaway, the fig tree.” (CG)

In the previous verse, Jesus returned to the city early. As He went, He was hungry. Matthew continues with, “And having seen ‘fig tree, one’ upon the road.”

A new word is seen, suké, fig tree. It is derived from sukon, a fig. In the Garden of Eden, this is the third tree mentioned by name. The first was the tree of life. The next was the tree of the knowledge of good and evil. The third is implicitly mentioned in the fig leaves referred to in Genesis 3:7. If there are fig leaves, then there is a fig tree to put forth the leaves. Of this fig tree, “He came upon it, and nothing, He found in it, if not leaves only.”

Another new word is seen, phullon, a sprout, thus a leaf. The tree had sprouted leaves. Thus, it was a show of liveliness and health. However, that is all there was. No fruit was evident on it. Mark adds the words “the ‘for season, not it was, figs.’”

The earliest types of figs will appear before the spring leaves unfurl, around the Passover. At this time, they are unripe early figs known as taksh. That serves as an early indicator of the expected harvest. The first ripe figs are generally around May or June, with the main harvest being August to September.

Jesus went to the tree because it said in the previous verse that He was hungry. Even if He knew that the first figs would not be ready, He could at least expect to see fruit on the tree, expecting there to be some if it had leaves. This is human nature. We may be hungry for something and just curiously go to the tree to see what it is doing, even if we know that the tree is not yet ready with ripe fruit.

In the case of this fig, because it had leaves, it would be expected to have fruit (as noted, the fruit will appear before the leaves). With no figs on it, this was an unproductive fruit tree – flashy with leaves but lacking any hope for a harvest. As such, Matthew next says, “And He says to it, ‘Not more from you fruit it should be, to the age.’”

Another new word is seen, méketi, no more. It is from the negative particle mé, not, never, etc., and eti, yet, more, still, etc. Jesus’ words mean that the fig tree, which has failed to bear fruit, will continue to do so “to the age,” meaning henceforth. There will never again be a time when this fig tree bears fruit. With that stated by Him, it next says, “And it desiccated straightaway, the fig tree.”

And yet, another new word is seen, parachréma, instantly or immediately. Mark’s gospel further explains what happened. Jesus spoke the words to the tree. After that, Jesus went to Jerusalem and turned over the money tables, etc., and then He went out of the city. At that time, it says, “Now in the morning, as they passed by, they saw the fig tree dried up from the roots.”

In other words, the same condensed nature of Matthew’s gospel that was seen in the previous verses is seen again here. Thus, the word “straightaway” means “within 24 hours.” There is no contradiction, just more detail concerning the matter.

As has been explained in previous commentaries, the fig is a symbol of a connection to God or its lack thereof. In the Garden of Eden, after the fall took place, it said, “Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings.”

There was a showy presentation of fig leaves, but there was no fruit. The connection to God had been severed. The fig that Jesus has cursed is a metaphor of where He was going, meaning to the temple in Jerusalem. It was a place that was showy and seemingly alive, but it was dead, having never brought a single place to the life it promised –

“And you will guard My enactments and My verdicts, which he will do them, the man, and he will live in them. I, Yehovah.” Leviticus 18:5 (CG)

The temple, which is the place where the Law of Moses is centralized for the people of Israel, never bore fruit to life eternal. Therefore, in cursing the tree, a metaphor for the officiating of the Law of Moses, He took away its right to bear life. Rather, it bore death, and it would continue to bear death, including the death of Jesus.

Only with the introduction of the New Covenant would the fruit of life and a restored connection to God be realized. The Law of Moses had run its course as an attempt to restore life. Its time had come to an end. One can clearly see that those who now attempt to obtain life through the law are performing a self-condemning act.

The temple that will be rebuilt for law observance will be the Antichrist’s temple. It is wholly opposed to what God in Christ has done. People should mourn over what lies ahead, not excitedly rejoice in it.

Life application: As noted in the commentary on verse 17, there are quite a few possibilities for the meaning of Bethany. Now that the living metaphor has been explained, we can guess at the likely meaning of the name. It would be House of Figs, based on the Hebrew təenah.

It would thus be the “House of the connection to God.” Jesus was there, went to the temple, on the way there, He saw the fig tree, the expected symbol of a connection to God. However, it had no fruit, just as the connection to God was lacking in the Law of Moses and the temple in which the rites of the law were officiated.

Hence, Jesus cursed the fig as a metaphor of the ending of the law. Henceforth (to the age), the temple and the law would never again be acceptable to God as an expected bearer of fruit. For fourteen hundred and fifty years, it had failed. Something new was coming, something glorious.

Stick with the New Covenant. In pursuing the law, you will only find death and continued separation from God.

Lord God, may we be responsible Christians who trust solely in the merits of Jesus Christ our Lord for our interactions with You. May we never assume that we can merit Your favor apart from Him. To Your glory, we pray. Amen.