Daily Writing

Tuesday, 30 June 2026

They brought the donkey and the colt, laid their clothes on them, and set Him on them. Matthew 21:7

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).

“They brought the donkey and the colt, and they upon-set atop them the ‘cloaks, theirs’, and He upon-sat atop them.” (CG)

In the previous verse, Matthew noted that the disciples went and did as Jesus commanded them concerning the donkeys. With that noted, it next says, “They brought the donkey and the colt.”

As noted in a previous commentary, only Matthew focuses on both the donkey and her colt. The other three gospels focus on the colt alone because it is the animal that Jesus rode. Matthew continues with, “and they upon-set atop them the ‘cloaks, theirs’.”

Depending on the source text, the words can be confusing. There are several differences between texts. This study uses the Stephanus Textus Receptus of 1550. As for what it says, the word “they” is again referring to the disciples –

They brought … and they upon-set.

The word “them” refers to both animals –

“the donkey and the colt … and they upon-set atop them.”

From there, it notes the cloaks are what was upon-set atop the animals. After that, it next says, “and He upon-sat atop them.”

A new word, found only here in Scripture, is seen, epikathizó, to sit upon. It is from epi, upon, and kathizó, to sit down. Jesus is the subject, going back to the previous verse –

Having gone, also, the disciples, and having done just as He commanded them, the ‘Jesus’ … and He upon-sat atop them. But the word “them” then further confuses scholars, as if it is referring to the donkeys, meaning Jesus sat on two donkeys. That makes no sense because the nearest antecedent is the cloaks –

“and they upon-set atop them the ‘cloaks, theirs’, and He upon-sat atop them.”

Others argue that because the cloaks were placed on both donkeys, it does refer to the cloaks, but it would still mean he had to sit atop both donkeys. Again, that has to be read into the words.

For all we know, he sat upon the cloaks on one of the donkeys, and someone else sat on the cloaks on another donkey to help keep the younger, previously unridden donkey, content to walk by its mother. It would take much more to assume Jesus sat on two donkeys than it would to figure someone else sat on the mother to keep the newly broken colt steady.

Life application: Without getting too bogged down in an overly complicated commentary, a note from Myer’s New Testament Commentary finishes the thought, saying, “it would appear that it was the dam on which Jesus rode, with the foal walking by her side.”

Why they would come to this conclusion, regardless of which source text is used, is unthinkable. Mark, Luke, and John never mention a second donkey. All of them agree that Jesus rode on the colt.

To change that because of a botched text or someone’s botched analysis, would cause a real contradiction between the gospels.

Be sure that when you read commentaries to check out several others if something seems wrong about the one you are reading. At the same time, remember that there are different texts that people use for their translations.

Little differences can cause confusion in the text. Don’t assume something is wrong in God’s word just because of something you have read or heard. Be diligent to check and then think things through, or do further study. In the end, you will inevitably find that what seemed incorrect has a reasonable explanation.

Lord God, Your word is a true treasure of delight and wonder. Help us to carefully consider it and to cherish its contents all the days of our lives. To Your glory we pray. Amen.

Monday, 29 June 2026

So the disciples went and did as Jesus commanded them. Matthew 21:6

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

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

“Having gone, also, the disciples, and having done just as He directed them, the ‘Jesus’.” (CG)

In the previous verse, Matthew cited the prophet concerning Jesus’ instructions about the donkey, showing that what Jesus intended was the fulfillment of those Scriptures. With that thought presented, it next says, “Having gone, also, the disciples.”

These are the two disciples mentioned in verse 1. They are not named in any of the gospel records. Despite this, it next says, “and having done just as He directed them, the ‘Jesus’.”

A new word is seen here, suntassó, to arrange jointly. Hence, it signifies to direct or appoint a matter. Mark and Luke add in content not seen in Matthew –

“So they went their way, and found the colt tied by the door outside on the street, and they loosed it. ⁵ But some of those who stood there said to them, ‘What are you doing, loosing the colt?’
⁶ And they spoke to them just as Jesus had commanded. So they let them go.” Mark 11:4-6

Luke closely matches Mark.

Life application: The Bible goes from simple truths about our state before God to deep theological explanations for who God is, what He is like, and how we can approach Him. It also deals heavily in typology in order to teach us detailed doctrinal points about a seemingly unlimited number of issues.

There is something for every age level and every level of intelligence, if we are willing to seek out what it says. As we search it out, we should not attempt to manipulate what it is saying by inserting our ideas into it. Rather, we should do our utmost to maintain the proper context, consider what it says from God’s perspective, and try to understand why God highlights and stresses particular points.

If there is an issue that takes up a lot of space in the Bible, then we should pay heed to it. For the Christian, it is obvious that the whole Bible, in some way or another, is always pointing us to Jesus. We should take that as an axiom and look to discover how each passage points to Him.

But other key points are painstakingly included as well. Probably the most pronounced one of all is that of law versus grace. So much space in Scripture is taken up on this one issue that it needs to be carefully considered.

The dispensations of time are another point that is repeatedly seen in typology. Again and again, they are highlighted to demonstrate how God is working at various times and in various ways in human history. For example, the dispensational model forms the backbone of the Book of Esther.

If this were merely a side issue, God would not repeatedly bring it into His word. But He does. As this is so, we should carefully evaluate and apply dispensations to our understanding of Scripture. If we don’t do this, our perception of what God is doing at any given time in the world (and in His word) will be skewed.

Be sure to consider things in the word carefully as you read. God is giving us information about Himself, what He expects, how we are to consider and interact with Him, and how we are to interact with the world around us.

The more effort you put into meditating on His word while considering its precepts, and then applying them to your life, the closer you will be to His heart as you live out your days in His presence.

Lord God, help us to carefully live our lives in a manner that is pleasing to You, understanding that we have a part in that process. To know what You expect, we must know Your word. From there, be with us as we walk in this world in accord with what You intend for us as Your people. Amen.

Sunday, 28 June 2026

“Tell the daughter of Zion,
‘Behold, your King is coming to you,
Lowly, and sitting on a donkey,
A colt, the foal of a donkey.’” Matthew 21:5

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).

“You say to the ‘daughter, Zion’,
‘You behold! The ‘King, yours’, He comes to you,
Benignant and having been upon-stepped upon a donkey,
Even upon ‘colt, son under-yoked’.’” (CG)

In the previous verse, it was noted that all of the things concerning the donkey were done to fulfill prophecy. The specific prophecy is from Zechariah 9:9, with an introductory note more closely aligned with Isaiah 62:11. That introductory note is, “You say to the ‘daughter, Zion’.”

The whole verse from Isaiah says –

“Indeed the LORD has proclaimed
To the end of the world:
‘Say to the daughter of Zion,
“Surely your salvation is coming;
Behold, His reward is with Him,
And His work before Him.”’” Isaiah 62:11

In Zechariah, the opening note reads –

“You must whirl, vehemently, ‘daughter, Zion’,
You must cause to acclaim, ‘daughter, Jerusalem’.” (CG)

With the introductory words given, the specific prophecy from Zechariah is cited, beginning with, “You behold! The ‘King, yours’, He comes to you.” In the Hebrew, the verb was in the imperfect aspect, “Behold, your King, He will come to you.” With the advent of Christ, there was no need to continue with that. Thus, Matthew’s words are present tense. Matthew continues, saying, “Benignant.”

The word, already seen twice in Matthew, signifies mild, such as a humble or gentle person. The word in Hebrew signifies depressed in mind or circumstances. Thus, it can signify poor, afflicted, needy, humble, etc. The context will provide the meaning. Matthew continues with, “and having been upon-stepped upon a donkey.”

This is a new word, epibainó, coming from epi, upon, and basis, a step. Thus, it literally means to “upon-step.” A donkey is stepped over in order to mount. The word exactingly describes the action. As noted in a previous commentary, the general word onus, donkey, is more specific in the Hebrew. There it is a khamor, a male donkey. Matthew finishes the citation, saying, “Even upon ‘colt, son under-yoked’.”

Another new word is seen here, hupozugion. It is from hupo, under, and zugos, a yoke. Thus, under-yoked is an exact translation. Also noted previously was that the colt in Hebrew is the word ayir, an animal just being broken in. It is from ur, to awaken. One can sense the connection as the colt is “awakened” to its new role as a bearer of burdens.

Also in the Hebrew is the athon, a female donkey, known as a jenny. That word signifies permanence. Taking these animals with the Hebrew and Greek meanings, one can more fully understand the significance of the intent of Jesus’ actions.

The khamor, jack, gives the sense of redness. In Old Testament typology, it signifies humanity derived from Adam, the red man taken from the red soil (adam is from adom, to be red). However, this donkey had never been yoked, a picture of the burden of sin, despite being the son of a jenny that was under a yoke. The jenny is from athon, enduring or perennial. The enduring burden of sin remained unbroken in man until the coming of Christ.

Jesus riding on this previously unyoked donkey is telling us that He is the Messiah, unstained by Adam’s sin, despite having come from the line of humanity. How is that possible? Because His father is God, not a human male. As sin passes from father to child, and because Jesus’ Father is God, no sin passed to Him.

A new yoke is now available for humanity. The burden of law was coming to an end. This is something being pictured in Jesus’ fulfillment of this Old Testament prophecy. Placing the two verses side by side, a comparison can be made between the future prophecy and the fulfilled prophecy –

“You must whirl, vehemently, ‘daughter, Zion’,
You must cause to acclaim, ‘daughter, Jerusalem’,
Behold, your King, He will come to you,
Righteous and being saved, He,
Lowly, and riding upon jack, and colt ‘son, jenny’.”

“You say to the ‘daughter, Zion’,
‘You behold! The ‘King, yours’, He comes to you,
Benignant and having been upon-stepped upon a donkey,
Even upon ‘colt, son under-yoked’.’”

The words of Jesus from earlier in Matthew explain the typology –

“Come to Me, all you who labor and are heavy laden, and I will give you rest. ²⁹ Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. ³⁰ For My yoke is easy and My burden is light.” Matthew 11:28-30

Life application: Pay attention to the details. Great nuggets of treasure are to be found in God’s majestic word.

Lord God, thank You for the unlimited amount of treasure found in Your superior, magnificent word. You have given us one life to live before we stand before You. May we diligently strive to know You and what You have done more fully as we read and consider this beautiful word. Amen.

Saturday, 27 June 2026

All this was done that it might be fulfilled which was spoken by the prophet, saying: Matthew 21:4

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).

“This also, all, it having become that it should be fulfilled, the ‘having been spoken through the prophet,’ saying.” (CG)

In the previous verse, Jesus gave instructions to the disciples concerning what to say if anyone challenged them while untying the donkeys. Matthew next shows that what occurred took place in accordance with prophecy, saying, “This, also, it having become.”

As in Matthew 1:22 concerning the fulfillment of prophecy, Matthew uses a perfect participle to indicate that what had happened wasn’t just an event that took place, but that it has a resulting ongoing state.

Matthew indicates that the prophecy was intended to be fulfilled by the Messiah and that, in fact, it occurred. His fulfillment of the prophecy is the final and forever fulfillment of it. That is seen in his next words, “that it should be fulfilled.”

In other words, there was nothing random or unplanned about the event. Rather, the prophecy had been made, and Jesus’ directions to these men brought about the fulfillment of what had been recorded in Scripture. Of this, the Pulpit Commentary states, “Not only the will of the Father, but the words of Scripture, had delineated the life of Christ, and in obeying that will he purposed to show that he fulfilled the prophecies which spake of him.”

This is correct as long as one understands that Scripture is the will of the Father. There should be no separation of thought between the two, as they are harmoniously realized in the life and actions of Christ. And what has been fulfilled is “the ‘having been spoken through the prophet,’ saying…”

Prophecy is inspired by God. The writing prophet is the instrument through whom the prophecy is given, the scroll receives the words that flow from divine revelation expressed through the prophet’s mind to the quill and ink that writes out the words. In the case of the life of Christ, everything was anticipating His coming to fulfill the divine will that had become the written will of recorded prophecy.

Life application: Understanding the way in which prophecy is received is important. God did not write the words of Scripture on the scrolls maintained by Israel. Rather, God is Spirit, having no parts and not working within the stream of time. He created time and is outside of it.

What God does is to inspire a person through a process that uses the person’s own personal characteristics and circumstances. Thus, the prophet is not a tool, like a pen, that is wielded apart from any meaningful input. Rather, for example, the prophet’s personal writing style will come through.

Paul’s handwriting was clearly distinguishable, as he himself notes in Galatians 6:11. The prophet’s experiences, emotions, etc., are revealed in what he writes. And yet, what is written is clearly the word of God, as is seen in Matthew 21:4 (and elsewhere throughout Scripture).

God’s will, being expressed in the writings, will come to pass. Nothing can thwart it as the moment set by Him approaches. Thus, the writings in Scripture are a testimony to what God has determined. They stand as a witness that God’s will is, in fact, being worked out in the world.

This is why we can confidently claim what the Bible says as our own surety in doctrine and in hope. This is not a claim as if saying, “God’s word says someone can be rich and thus I claim wealth.” That is a misuse of the word.

Rather, our claim is based on the reality behind the substance of the words. “God’s word says that we are saved by grace through faith with nothing added. I stand on that. I believe it and have 100% confidence that it is true.”

This is why it is so important to know what the Bible actually says, and in its proper context. If God’s word says that Israel will be brought into the New Covenant as a nation and that they will be the head of the nations during the millennium, we should confidently avow that it will be so.

Understanding what Scripture says about the future and then standing on it is a demonstration of faith in the Lord’s sovereignty over all things. When we waffle in our convictions about a doctrinal matter, we demonstrate either a lack of faith in what is said or a lack of surety in our understanding of what is said. Either way, we should get that corrected. God’s word is written, it is authoritative, and it will come to pass. Trust this.

Lord God Almighty, help us to have surety and confidence in Your word. It is written, it makes claims and proclamations, and we should understand them and have trust in them. May our walk with You be established and grounded in Your precious word. Amen.

Friday, 26 June 2026

And if anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.” Matthew 21:3

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 if anyone, to you, he says anything, you will say that the Lord, these – need, He has. Immediately, also, he will send them.” (CG)

In the previous verse, Jesus instructed two of His disciples to go to the village opposite them, where they would find a donkey tied and with her colt. He instructed them to loosen them and bring them to Him. He continues this instruction, saying, “And if anyone, to you, he says anything.”

It is something one would expect. Imagine being told to go to the nearest village, and when you find a silver Toyota Corolla parked by a bank, you are to get in it and bring it back to your boss. You would expect someone to say something as you got into it. This is the same general sense.

Donkeys were personal property. They were used for transportation, and they were generally parked somewhere accessible for the owner to load them up with goods or himself and move along.

Therefore, one would expect to be challenged when two unknown people came up and started untying donkeys that didn’t belong to them. If such were the case, Jesus continues, “you will say that the Lord, these – need, He has.”

The meaning of “Lord” is not easily discernible. The word can mean the Lord, Yehovah. If this is the intent, it does not mean that the disciples thought Jesus was Yehovah. That will only be understood later. However, it could be a way of saying, “Yehovah has a need for this,” just as we might say, “I am doing this on behalf of God.”

It could also mean Lord in the sense of the Messiah. The word “Lord” is preceded by the definite article. It doesn’t say “our Lord,” but “the Lord.” Lazarus has been raised. People at this time, who lived in this area, would have come to believe Jesus was the promised Messiah. The events of the triumphal entry certainly indicate this. That is seen in John’s gospel –

“Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him. ⁴⁶ But some of them went away to the Pharisees and told them the things Jesus did. ⁴⁷ Then the chief priests and the Pharisees gathered a council and said, “What shall we do? For this Man works many signs. ⁴⁸ If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation.” John 11:45-48

The term Lord can also mean “master” when spoken by any given person. Thus, the disciples could have been saying, “Our master needs it, and it will be returned in due time.” The second option seems the most likely.

They are in the area where Lazarus was raised. Jesus had many disciples who thought He was the Messiah. The local people were already believing this as well. And so, saying the Lord needed the donkey would be sufficiently understood that the owners would agree. This is debated, and the true intent can only be speculated. No matter which is correct, Jesus confidently says, “Immediately, also, he will send them.”

This almost gives the sense that Jesus had talked with these people and told them that in a day (or a few days), He would send men to come borrow their donkeys. If so, then it would resolve any hint of questioning, apart from the initial encounter. “Oh, you are Jesus’ disciples. Yes, go ahead and take them.”

Life application: As you can see, any of the three options for what is occurring is possible. The word kurios, lord, is used to describe Yehovah in Matthew 1:20. In Matthew 20, the blind men called out to Jesus, calling Him Lord while asking for healing. They probably meant “Lord” as in Messiah.

In 1 Peter 3:6, the term is used of Abraham being called lord by Sarah. He is the master of the house. One can see that care needs to be taken when trying to determine who is being referred to when such a word is used.

If there is this much difficulty over a single word, it shows us that we should be attentive to what is going on in Scripture, considering all possibilities. Reading commentaries can help clarify such difficulties, or they can further muddy the waters, especially when two sound theologians come to differing conclusions.

As the proverb says –

“The first one to plead his cause seems right,
Until his neighbor comes and examines him.” Proverb 18:17

Don’t just jump on the first explanation of a matter without considering that there may be better options to explain it.

O God, Your word is big and often complicated, but it is not impossible to understand. It gives us many challenges to consider and many options we can explore before grasping what is being said. What a treat this is for us! Thank You for Your wonderful word. Amen.