Daily Writing

Thursday, 2 July 2026

Then the multitudes who went before and those who followed cried out, saying:
“Hosanna to the Son of David!
‘Blessed is He who comes in the name of the LORD!’
Hosanna in the highest!” Matthew 21:9

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).

“The ‘also crowds’, those preceding, and those following, they croaked, saying:

‘Hosanna! The ‘Son, David’!
Having been blessed, the ‘coming in Name, Lord!’
Hosanna in the uppermosts!’” (CG)

In the previous verse, it was noted that a great multitude spread their clothes on the road while others cut down branches from the trees, spreading them on the road as well. It next says, “The ‘also crowds’.”

These would be those just described who thronged around Jesus. The scene would have been rather incredible with Jesus in their midst, being highlighted among them. The description of the crowds is seen in the words, “those preceding, and those following.”

Some wanted to lead the way, as if they were a king’s guards, going before him to herald his name and clear out anyone who stood in the way to hinder the progress. Others would follow behind, as if they were a king’s loyal subjects, willing to follow him into battle or in a victory procession. Such a scene is recorded in 1 Samuel –

“Now it had happened as they were coming home, when David was returning from the slaughter of the Philistine, that the women had come out of all the cities of Israel, singing and dancing, to meet King Saul, with tambourines, with joy, and with musical instruments. ⁷ So the women sang as they danced, and said:
‘Saul has slain his thousands,
And David his ten thousands.’” 1 Samuel 18: 6, 7

Of those who went before and followed after Jesus, it notes that “they croaked.”

The word has been seen before, krazó, to croak as a raven. Thus, it would be a distinct and loud shout from the masses. They were “saying: ‘Hosanna! The ‘Son, David’!”

It is a new word in the New Testament, coming from the Hebrew words yasha, to save, and na, pray, as in “pray tell.” The form of the verb in the Hebrew would be causative imperative with an emphatic paragoge, thus hoshia (you must surely cause to save) na, pray. The importance of this is because it is what is recorded in the 118^th Psalm –

“Oh, pray, Yehovah!
You must (surely) cause to save (hoshia), pray (na)!” Psalm 118a (CG)

The people were aware that the psalm anticipated the coming Messiah. Their calling out “Hosanna” was an acknowledgement that they believed that He is the fulfillment of that expectation. Their words of this acknowledgment continue with, “Having been blessed, the ‘coming in ‘Name, Lord’!”

This is also found in the 118^th Psalm –

“Blessed the ‘coming’ in ‘name, Yehovah’.” Psalm 118:26a (CG)

Matthew’s words in the Greek use a perfect participle, “having been blessed.” That is followed by a present participle “coming.” Thus, it indicates that the people are proclaiming that Jesus was the fulfillment of the anticipated Messiah and that He continues to fulfill that role. His coming is in the name of Yehovah.

There is no doubt about the intent of their proclamation. The people believe Jesus has been appointed by Yehovah to work His salvation in the name of Yehovah. Because of this, they continue, saying, “Hosanna in the uppermosts!”

Another new word is seen, hupsistos, the plural of hupsos, elevation. Thus, it is a superlative normally translated as “highest.” To preserve the plural, the word “uppermosts” gives the most literal sense. This would be comparable to the Hebrew and Aramaic adjectives elyon, uppermost. When referring to God, it is normally translated as Most High.

It should be noted that the words of the people do not mean that they believed Jesus is God. Rather, they believed He was sent by God to fulfill the messianic role and promises contained in Scripture. It is only in the resurrection and the theology surrounding that event (mixed with an understanding of the virgin birth) that the deity of Christ Jesus can be deduced and explained.

Life application: There is no doubt that the masses of Israel thought that Jesus was the anticipated Messiah. However, the rulers, meaning those who spoke for the nation, rejected this. In their rejection of Him, they had Him crucified.

In His crucifixion, the people then believed the lies of the leaders. Many were saved through faith in Jesus after the resurrection, as testified to in Acts. However, the nation as a whole was led astray by the leaders. In their rejection of Him, they were punished according to the curses set forth in the Law of Moses.

A point should be gleaned from this. We should not allow our spiritual understanding of what God is doing to rest in the hands of others. It is true that we have leaders appointed over us for gaining knowledge about the word, and about what God has done and is doing.

But we should not blindly trust anyone. Look at the disaster that has been caused in cults like the Seventh Day Adventists, the Mormons, the Jehovah’s Witnesses, etc. Look at how people follow Roman Catholicism without regard to Scripture.

Our doctrine and theology must be derived from somewhere. Where is it that you should obtain it? The answer is from God. As God has given us the Bible for this purpose, we should be in the Bible, studying it, and checking out what we are told. Israel, the entire nation of them, has been led astray by false leaders for two thousand years.

Many in the church have followed suit, following leaders who have misdirected people away from the truth of God in Christ. Don’t let anyone do this to you. KNOW YOUR BIBLE and check what you are told.

Lord God, help us to be responsible and check out everything we are told. Your word alone is the instruction we need to know You and what You expect. As we are taught from it, give us the wisdom to then verify what we have been instructed. Amen.

Wednesday, 1 July 2026

And a very great multitude spread their clothes on the road; others cut down branches from the trees and spread them on the road. Matthew 21:8

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).

“The ‘also most crowd’, they spread their ‘the cloaks’ in the road, others, also, they chopped branches from the trees, and they strewed in the road.” (CG)

In the previous verse, the disciples brought the donkey and the colt, and they laid their clothes on them, and Jesus sat on them. Next, Matthew records, “The ‘also most crowd’.”

The word pleistos has already been seen once. It signifies the largest number or the greatest in quantity. Thus, it means that the majority of the people in the crowd participated in what Matthew will next say, which is that “they spread their ‘the cloaks’ in the road.”

It is certain that there were those, like the Pharisees and Sadducees, who would not participate in this. Hence, the use of the word pleistos means that most of the people joined in, even if they didn’t all do so. Another word, strónnuó, is seen. It signifies “to strew” as in spreading out.

In this case, the people saw Jesus and the commotion around Him and wanted to participate in the jubilation, as a sign of respect and honoring Him in a kingly fashion, they removed their outer garments and spread them before Him. This is seen elsewhere in Scripture –

“Then Jehu came out to the servants of his master, and one said to him, ‘Is all well? Why did this madman come to you?’
And he said to them, ‘You know the man and his babble.’
¹² And they said, ‘A lie! Tell us now.’
So he said, ‘Thus and thus he spoke to me, saying, “Thus says the Lord: ‘I have anointed you king over Israel.’”’
¹³ Then each man hastened to take his garment and put it under him on the top of the steps; and they blew trumpets, saying, ‘Jehu is king!’” 2 Kings 9:11-13

Along with this sign of recognizing Jesus’ kingly authority, it says, “others, also, they chopped branches from the trees, and they strewed in the road.” John’s gospel says that as Jesus was coming to Jerusalem, they “took branches of palm trees and went out to meet Him.”

That is probably different than what Matthew is describing. Jesus has been placed on a donkey, and immediately, in honor of Him, the people took their clothes and spread them out. Others, as a similar sign of respect, cast down the branches, as if their efforts were being cast before Him.

Those hearing that Jesus was coming would have taken palms and shaken them as a sign of greeting and acknowledgment of His presence, like giant waving hands. As He passed, they may also have cast them down, or they may have kept waving them as they followed. The waving and casting of palms would have been accompanied by their shouts, which will be seen in the next verse. The scene would have been filled with lively joy.

Life application: Think on the fickleness of the situation seen here. The people are cumulatively coming out in honor of the one they believe is the Messiah, giving Him a kingly welcome. And yet, for the next two thousand years, His name has been used as a curse word.

This is seen in any nation where a leader is heralded as a great man while things are going well, but as soon as things take the slightest downturn, people start to turn from him and moan about what an incompetent person they have leading them.

In such a case, the people will normally either overthrow him,  or the leader, if he has solidified enough power, will begin to persecute the people, quashing any sense of rebellion. Either way, the joy of the initial prospects for a leader can quickly return to regret and even fear.

In the case of Jesus, the people misunderstood His reason for coming. He came to deal with the greatest foe of all, and it wasn’t the Romans who occupied their land. Because of this, they felt that He had failed them. How could the Messiah not exalt them, God’s chosen people, to the position and benefits promised them in their Scriptures?

But God’s timing and plans must take precedence over temporary exaltation. Souls need to be saved, and God’s house must be built out of those who will, by faith, come to Him. Law is contrary to faith. Israel felt they merited God’s favor. To this day, they still do.

Until they realize that they are actually just like any other people in regard to sin and unrighteousness, they cannot be granted the fulfillment of the promises made in their Scriptures.

All of us must come to God through faith. Only then can we be considered sons of God. But by faith in the gospel of Jesus Christ, that takes place. We enter into a new life paradigm. It is one that brings us near to God in a new way.

Someday, that will be realized in its fullness. Hold fast to what lies ahead as we live out our lives under the temporary rule of whatever authority is appointed over us. We have a true King who has us securely in His grasp.

Lord God, how great it is to know that whatever leader we have over us now, whether good or bad, we will not have to endure in this situation forever. The good leader will die, and another who may not be so good will take his place. All the while, our true King, our Lord and Savior Jesus, has us safely in His hand until the day He brings us to Himself. May that day be soon. Amen.

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.