Daily Writing

Wednesday, 11 March 2026

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Tuesday, 10 March 2026

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

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

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

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

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

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

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

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

The collection of this coin is noted in Exodus 30 –

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

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

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

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

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

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

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

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

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

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

How wonderful is God’s unmerited favor!

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

Monday, 9 March 2026

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Sunday, 8 March 2026

Now while they were staying in Galilee, Jesus said to them, “The Son of Man is about to be betrayed into the hands of men, Matthew 17:22

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 they, overturning in the Galilee, Jesus, He said to them, ‘The Son of Man, He is about to be surrendered into men’s hands’” (CG).

In the previous verse, Jesus finished His words concerning casting out the demon, saying that such a kind would only depart through prayer and fasting. Matthew next says, “And they, overturning in the Galilee.”

A new word is seen in some texts, anastrephó. It is derived from ana, up, and strephó to turn. Thus, it signifies an overturning. The sense is close to returning, but rather than being used adverbially, it is a verb carrying more weight than that. One can return without any intent or change in the way things are, or one can return while considering, making changes, redirecting to something new, etc. It is also used as a word indicating contrast.

For example, the word is used in Acts 15:16 where the Lord promises to return and build again the tabernacle of David that had fallen down. God abandoned Israel, but He will come again to them, “unabandoning” them. Thus, there is a sense of overturning in action.

In the case of Matthew 17:22, it appears the word is used to indicate that, because of the instruction from Jesus concerning the demon, the disciples’ direction in thinking is “overturned” to align with how things should be.

Because of the complicated nature of the word in relation to the surrounding words, some texts use another new word, sustrephó, to twist together. As such, it would mean they were gathering together in the Galilee. This is a convenient change, but it seems unnatural. The only other time it is used is when Paul gathered sticks together to make a fire. Regardless of this, it next says, “Jesus, He said to them, ‘The Son of Man, He is about to be surrendered into men’s hands.’”

This is now the second time Jesus speaks of the coming passion He would endure. He is preparing the disciples for what is to come, but they seem to miss the import of what He is conveying. When the events finally take place, they will seem wholly unprepared for them.

Life application: There are times when a word is used, and it is hard to pin down what is being said. Even with an explanation of the word, what was said seems insufficient to define the meaning. In such a case, it is good to look at the other uses of that word and try to determine a common thread. In the case of anastrephó, here are all of its uses –

“But when the officers came and did not find them in the prison, they overturned and reported…” Acts 5:22

“After this I will overturn
And will rebuild the tabernacle of David, which has fallen down;
I will rebuild its ruins,
And I will set it up.” Acts 15:16

“For our boasting is this: the testimony of our conscience that we overturned ourselves in the world in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God, and more abundantly toward you.” 2 Corinthians 1:12

“…among whom also we all once overturned ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.” Ephesians 2:3

“but if I am delayed, I write so that you may know how you ought to overturn yourself in the house of God, which is the church of the living God, the pillar and ground of the truth.” 1 Timothy 3:15

“…partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so overturned.” Hebrews 10:22

“Pray for us; for we are confident that we have a good conscience, in all things desiring to overturn honorably.” Hebrews 13:18

“And if you call on the Father, who without partiality judges according to each one’s work, overturn yourselves throughout the time of your stay here in fear.” 1 Peter 1:17

“For when they speak great swelling words of emptiness, they allure through the lusts of the flesh, through lewdness, the ones who have actually escaped from those who overturning in error.” 2 Peter 2:18

These examples show that the word carries a sense of conducting oneself in a particular way, which is somewhat in contrast to another way. In many cases, through research of synonyms, a word may come up that carries all of the intent of the word. At other times, it may be best to literally translate the word (such as overturn) and let the chips fall where they may in the minds of the reader.

But remember this tool. Going to the other uses of an unusual word is a great way to better understand how that word fits into the broader panorama of its intended use.

Lord God, give us the desire to want to know every nuance of Your wonderful word. As it reflects You and what You intend for us, then when we rightly understand it and apply it to our thinking, we know it will help mold us into Your image. May it be so, to Your glory. Amen.

Saturday, 7 March 2026

However, this kind does not go out except by prayer and fasting.” Matthew 17:21

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).

“And this kind it departs not if not in prayer and fasting” (CG).

In the previous verse, Jesus told the disciples the reason why they couldn’t eject the demon, explaining to them the power of faith, even the size of a mustard seed. Having said that, He now speaks of the importance of matters related to their faith, saying, “And this kind it departs not if not in prayer and fasting.”

There are two new words in this verse. The first is proseuché, prayer. It is derived from prós, towards or exchange, and euché, a wish or prayer. Thus, it signifies an exchange of wishes. The second is nésteia, abstinence. This can be both from a lack of food (such as in 2 Corinthians 6:5), or for a voluntary or religious purpose (such as in Acts 14:23).

It is to be noted that this verse is not included in some texts, and it is either footnoted as such or left out entirely from some translations. If the omission of the verse is not footnoted, it means that the verse number is lacking as well. This can be confusing to those who do not understand such nuances.

Jesus’ point here is not that all demons required their special prayers and fasting, but that this particular type of demon did. This, then, should probably be taken as a type of upbraiding. The disciples, having failed to eject the demon, should have gathered in prayer instead of disputing with the scribes.

However, the lack of ability to cast the demon out probably embarrassed them, and instead of going to their knees, pride stepped in, and they spent their time trying to justify themselves by past deeds or through the sure thought that their Master could take care of the matter in a snap.

Despite this, nothing is said about what type of fasting would be required, be it a promise to fast, a half day, a full day, etc. Therefore, without knowing what was meant, the disciples would have to do their best to seek the Lord’s power to resolve the matter.

Life application: A main point to consider is that these men could not expect to arbitrarily walk up to any malady or affliction and snap their fingers to obtain their anticipated results. Instead, they were subject to the will of the Lord. This subjugation meant that when things did not go as expected, they were to stop and seek His face.

Although there is no prescription concerning casting out demons for the church today, there are hurdles that we will face, and we should seek the face of the Lord when we meet them. It is better that we come to the Lord with all of the needs of the day ahead, asking for His guidance. But when roadblocks appear, that is when we should re-seek His face, asking Him to guide our steps anew.

A second point about this verse is the omission of it in some Bibles. This is not a conspiracy by someone to degrade the importance of the word. Scholars translate based on various texts and textual differences. This is normally explained in the preface, if one is included.

However, it is rather shoddy to omit a verse without any explanation at all. Numbers increase one after another. This is standard for all people. When a number is missing, without an explanation, it violates the set rules of numerical progression. This is annoying and even troublesome, depending on who the reader is.

If you come to such a situation in your Bible reading, highlight or mark it so that the next person who reads that Bible doesn’t have to fret over the missing verse. Bibles can get passed along any number of times. Notes for clarity can be a real blessing to the next person into whose hands it comes.

Lord God, give us the wisdom to seek You in prayer each day. And when times of extra trial and difficulty arise, help us to remember to stop, drop (even if only mentally), and petition You for greater assistance and insight into the difficulty we face. Yes, Lord, give us wisdom in this. Amen.