Daily Writing

Sunday, 6 July 2025

For John came neither eating nor drinking, and they say, ‘He has a demon.’ Matthew 11:18

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).

“For, he came, John, neither eating, neither drinking, and they say he has a demon!” (CG).

In the previous verse, Jesus gave an example of what “this generation” is like, saying, “We piped to you and not you danced. We bewailed to you and not you breast-beat.” He continues now with, “For, he came, John, neither eating, neither drinking.”

The meaning here is more than just his limited diet, which is recorded in Matthew 3:4 –

“And he, John, had his apparel from camel’s hair, and a leathery girdle around his waist, and his food was locusts and wild honey.”

The thought of eating and drinking extends to social life, where eating and drinking are a part of the natural course of human interaction. In other words, John’s life was that of a prophet preparing the way for the Lord. He did this in the wilderness, living a life of austerity and isolation.

In this state, someone may have come and said, “I’d like to talk to you about your message, come and join us at our meal tonight.” This is something John would have likely refused, maybe offering them a bowl of dried locusts instead and saying, “Join me here for a meal. This is where I belong.”

John limited his diet and everything that goes along with eating. Parties, feasts, dinner invitations, etc., would all have been shunned by him. Therefore, because of this obscure and difficult to understand lifestyle, Jesus next says, “and they say he has a demon!”

This is what it says about the demoniacs in Chapter 8 –

“And He, having come into the beyond, into the country of the Gergesenes, two ‘being demon possessed,’ they met Him, coming out from the tombs – exceedingly dangerous – so too, not anyone capacitate to pass through that way.” Matthew 8:28

They lived in an area shunned by others, cut off from the normal ways of life. Because John was somewhat like this, instead of recognizing him as a prophet and grasping the importance of his ministry, they accused him of having a demon.

Life application: One of the traits that is often seen in people who are exceptional in their field is eccentricity, even to the point of being thought to suffer from mental instability. People with great intellects who have made some of the most profound discoveries in their occupations have been considered unconventional, and their lives troubled.

Van Gogh, da Vinci, Nietzsche, Hemingway, Tesla, Mozart, Bonaparte, Byron, Freud, Einstein, and so many others were, at times, close to being off their rocker. Van Gogh cut off his own ear, something not normally thought of as a sign of sharp mental acuity.

Fortunately for them, their skills in their professions were recognized and they were appreciated, despite their often-bizarre behavior. If you come across someone who seems a tad eccentric or doesn’t fit into the traditional paradigm that society has set, don’t underestimate him or dismiss him outright. It may be that his focus is so poignantly directed that the normal rules for social behavior don’t interest him.

At the same time, he may be as crazy as a loon, so don’t just assume that everyone who is odd is a genius.

Lord God, may our judgments about those we encounter always be carefully considered. First and foremost, may we look at each person as an individual who needs Jesus. If we remember this, surely we will see them in a different way than if we judge by mere appearances. Help us to look for Your image in those we encounter. Amen.

Saturday, 5 July 2025

and saying:
‘We played the flute for you,
And you did not dance;
We mourned to you,
And you did not lament.’ Matthew 11:17

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 say, ‘We piped to you and not you danced. We bewailed to you and not you breast-beat’” (CG).

In the previous verse, Jesus began a description of those He calls “this generation,” equating them to children sitting in the markets addressing their companions. Of them, Jesus continues with, “and they say, ‘We piped to you.’”

This is a new word, auleó. It signifies “to play the flute,” and thus, to pipe. It is derived from aulos, a flute. There is a piping in the markets by the children, expecting a response from those around them. Despite their hopes, it next says, “and not you danced.”

It is a second new word, orcheomai, to dance. It is the etymological ancestor of our modern word orchestra. The word is derived from orchos, a row or ring. One can think of people forming up in ranks or circles, dancing when an orchestra plays.

There was the hope of people joining the flute players by dancing, but that did not come about. Next, He says, “We bewailed to you.”

It is a third new word, thréneó, to bewail. It is derived from threō, to cry out loud. These children tried a different tactic to get a response. Instead, Jesus next says, “and not you breast-beat.”

A fourth new word is used, koptó, to chop. It is a part of the standard way of mourning in the Middle East, where the breast is beaten or chopped at when great sadness or anguish takes place. Despite the bewailing, there was no response from the hearers of the flutists.

Life application: The reason for having public presentations is to elicit a response from the public. People naturally want others to join in such things. When there is no response, feelings get hurt.

This is especially so because when someone is leading in the presentation, there is a sense of elevation of importance. A few guys who have drumming, guitar, and keyboard skills can become rock stars with people cheering them on, throwing money their way, and fawning over them as if they are gods.

Preachers can captivate large crowds and, at times, can become cult-like figures. To not show adoration to such people means one is uninterested or simply neutral in what they are presenting.

Jesus is making a point about a situation that was happening in Israel at His time. He will explain His words in the next couple of verses for those who think they should be heeded and why they were not.

As Christians, it is best not to get overhyped about the status of others, elevating them to some perceived position that actually does not exist. Each person is of value. Playing the guitar may be great to listen to, but a guitarist who can’t fix plumbing is no help at all when the pipes burst.

We tend to place too much value on people with skills that have no real value. So a person can catch a football! Does that make him a hero? If not, why do we almost fervently want to be around such a person? Why would we want his autograph?

Let us consider where our priorities should lie, not getting caught up in the hype of society.

“My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality. ² For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, ³ and you pay attention to the one wearing the fine clothes and say to him, ‘You sit here in a good place,’ and say to the poor man, ‘You stand there,’ or, ‘Sit here at my footstool,’ ⁴ have you not shown partiality among yourselves, and become judges with evil thoughts?” James 2:1-4

Lord God, help us to think clearly about the status of others, understanding that people are people. Those we should gravitate towards should be those who are humble, respectful, and who hold You in the highest esteem. May our thoughts about those around us always consider the character of the person as being of true value. Amen.

Friday, 4 July 2025

“But to what shall I liken this generation? It is like children sitting in the marketplaces and calling to their companions, Matthew 11:16

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 to what I will liken this generation? It is like children in markets, sitting and addressing their companions” (CG).

In the previous verse, Jesus declared that he who has ears to hear should hear. That was stated in regard to John being the Elijah who was anticipated in the book of Malachi. Now, knowing that many will not heed His words, He addresses the crowd, beginning with, “And to what I will liken this generation?”

Who Jesus is speaking about in this verse and the coming verses is debated. Although getting ahead in the commentary, this must be determined at some point. Some see “this generation” of this clause as Jesus’ comparison to John and Himself. Others see it in reverse, meaning Jesus is referring to Himself and John as the children calling out.

To understand further, Jesus continues, saying, “It is like children in markets, sitting and addressing their companions.”

Here, the word agora is introduced. It signifies the town square, but the term is then extended at times to signify a market or thoroughfare. Therefore, there are children playing. These are small children in view of all who come through, where the people are gathered. As they play, they address those around them, here called “their companions.”

As for who “this generation” is referring to, seemingly convincing arguments are given for both views. For example, the Pulpit Commentary says –

(1) Many modern commentators (e.g. Meyer; Trench,’ Studies,’ p. 148) insist on the grammar and on the historical order in which the complaints are made, and believe that the Jews correspond to the pipers and the mourners, while it is John that refuses to rejoice, and our Lord that will not be sad.

(2) But the more usual interpretation is preferable. For

(a) in an illustrative saying one has chiefly to regard its general sense;

(b) in verse. 18, 19 the action of John and of our Lord in “coming” corresponds to the activity of the children;

(c) this interpretation seems much more in accordance with the context. The verses are therefore to be understood as meaning- John mourned in urging repentance, our Lord rejoiced in gospel liberty and preaching, but both alike were only ridiculed by the Jews. Markets; marketplaces (Revised Version); for there is no thought of the children helping their elders in traffic. And calling (which call, Revised Version) unto their fellows. Addressing them, but not necessarily noisily (Luke 6:13; Luke 13:12). Matthew 11:16

Vincent’s Word Studies says –

“The Rev. Donald Fraser gives the picture simply and vividly: ‘He pictured a group of little children playing at make-believe marriages and funerals. First they acted a marriage procession; some of them piping as on instruments of music, while the rest were expected to leap and dance. In a perverse mood, however, these last did not respond, but stood still and looked discontented. So the little pipers changed their game and proposed a funeral. They began to imitate the loud wailing of eastern mourners. But again they were thwarted, for their companions refused to chime in with the mournful cry and to beat their breasts….So the disappointed children complained: ‘We piped unto you and ye did not dance; we wailed, and ye did not mourn. Nothing pleases you. If you don’t want to dance, why don’t yon mourn?…It is plain that yon are in bad humor, and determined not to be pleased’” (“Metaphors in the Gospels”). The issue is between the Jews (this generation) and the children of wisdom, Matthew 11:19.”

These arguments will be considered in the coming verses. However, a simple way to determine which view is likely correct is to look at the words “this generation.” In doing so, the likely view will be revealed. They are listed (as translated by the NKJV) as, Matthew 11:16, Matthew 12:41, Matthew 12:42, Matthew 12:45, Matthew 24:34, Mark 8:12, Mark 8:38, Mark 13:30, Luke 7:31, Luke 11:29, Luke 11:30, Luke 11:32, Luke 11:50, Luke 11:51, Luke 17:25, Luke 21:32, Acts 2:40. Note: Luke 16:8 is also close in thought to these verses. Likewise, other verses, such as Luke 9:41, though not using the term “this” still refer to the same generation in the same manner.

Reading those verses will reveal which view is most likely the correct one, even before all the verses related to Jesus’ words here are completed. In fact, every other instance identifies the same particular category. If the words “this generation” here are not referring to what they are, it would be an outlier.

Life application: Although in Scripture there are times when words are used in a sense different from the more common rendering, it can generally be expected that selected words will be used in a consistent manner. In some instances, the consistency will help definitively identify what is being said or pictured.

Therefore, doing word and phrase studies is a very helpful tool when analyzing passages. Doing it from English translations may bring out false comparisons because translators often use the same word to translate different words, or they will use different words to translate the same word.

Such inconsistencies will cause an analysis to be off a bit. Doing word studies in the original languages is rather easy, but phrase studies can be a bit more difficult. At times, there are commentaries that have already done such studies, thus saving the effort. But even then, scholars can make errors. Therefore, if possible, it is still good to verify their work.

When reading commentaries, don’t just hurriedly accept one because it sounds right. Reading those given above, the scholars have come to exactly the opposite conclusions. But if you were only provided with one of the commentaries, you might think that it sounds correct and agree.

However, with the two contrasting views, you can see that more thought and study are needed. As no commentary reviewed for this study analyzed the words “this generation,” it seemed like a logical point to check.

Expand on what you read. Consider what you come across. Think about what is being said and why the words are being provided by God in His word. Spend your time in the word wisely and check things out. It is a marvelous treasure of wonder and delight.

Lord God, help us to judiciously consider Your word, contemplating it from many angles and doing our best to determine what is right. May our conclusions be based on more than picking and choosing what we like or initially think, but on a careful analysis of what is presented. Help us in this, O God. Amen.

Thursday, 3 July 2025

He who has ears to hear, let him hear! Matthew 11:15

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 ‘having ears to hear,’ let him hear” (CG).

In the previous verse, Jesus made a pronouncement that was not to be dismissed or casually heard and then forgotten. Rather, the very state of Israel, both the nation and each individual, would be affected by His words, which were, “And if you incline to receive, he, he is Elijah, the ‘being about to come.’” With that emphatic declaration made, He next says, “The ‘having ears to hear,’ let him hear.”

In other words, what I just said needs to be heard and assimilated. The reason for this was partly cited in the previous commentary. The final verse of Malachi says –

“Remember! Law Moses, My servant,
Which commanded him in Horeb upon all Israel –
Enactments and judgments.
⁵ Behold! I sending to you Elijah the prophet,
To faces coming day Yehovah –
The whopping and the fearing.
⁶ And turned heart fathers upon sons,
And heart sons upon fathers.
Lest come and strike the land – anathema.” Malachi 4:4-6

Jesus is saying that John is the fulfillment of the promised coming of Elijah. If they rejected his message by rejecting Jesus whom he proclaimed, the land would be struck with a curse.

Life application: A few points about the verses from Malachi. When the Lord proclaimed through him to remember the Law of Moses, He was not talking about obeying the law. That was something they were supposed to do already. He was telling them to remember the law that referred to the coming Redeemer.

Malachi proclaimed in verse 4:2 that a Righteousness Sun was coming. The meaning to be inferred is that the Law of Moses was not a Righteousness Sun. Rather, Paul states it was a tutor to lead us to Christ (Galatians 3:24). In remembering the law and anticipating the promise set forth in Malachi, the people would then be prepared for the coming of Christ.

Understanding this, in verse 4:6 where it speaks of turning the heart of the fathers upon sons, and heart sons upon fathers, that is not a verse describing immediate family relations, as in, “He will turn the people in the families to love one another.” Rather, it is a word concerning the Hebrew people as a whole. The fathers are the patriarchs, especially Abraham, Isaac, and Jacob.

The children are those who had misunderstood both the promise to the patriarchs and the purpose of the law. The heart of the fathers was that of promise while trusting in the gospel of the grace of God. Paul explains this in Galatians 3 –

“And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, ‘In you all the nations shall be blessed.’ ⁹ So then those who are of faith are blessed with believing Abraham.”

“And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect. ¹⁸ For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.” Galatians 3:8, 9, & 17, 18

The hearts of the children, the unbelievers of Israel, will have their hearts turned to the hearts of the fathers who trusted the gospel of Christ as a certain and sure promise. If they do not turn their hearts, the warning of the curse of the law stands firm.

In the last words of Malachi concerning the curse, the Old Testament ends with the word kherem, anathema. It speaks of the utter destruction or ban of something. It is a fitting end to the thirty-nine books of law.

Only with the hope of God in Christ is there life and renewed fellowship with God. Only in understanding the gospel can that state be realized. In Matthew 23:36, Jesus said, “Assuredly, I say to you, all these things will come upon this generation.”

The nation as a whole rejected Jesus, remained under the law, and fell under the ban because of it. The second fulfillment will be for those of Israel who continue to reject Jesus during the tribulation. However, for the nation, that will eventually end. The land of Israel, symbolized by Jerusalem, was anathema because of Israel’s rejection of Jesus. This is seen in Zechariah 14:11 –

“The people shall dwell in it;
And no longer shall there be utter destruction [kherem],
But Jerusalem shall be safely inhabited.”

This prophecy concerns the future when Israel finally receives Jesus. Only when the hearts of the children are turned to the hearts of the fathers will this time of woe for Israel end. The day is coming, and the world is being readied for it with the return of Israel to her land. The nation has been reestablished, prophecies of the past have come to their fulfillment, and many more prophecies are set to be fulfilled.

Our trust is not to be in the Law of Moses but in the One who is spoken of there and throughout all of Scripture. It is not easy to let go and place ourselves solely under the authority of another, but we must do so.

Let us not fail to put our trust in Him. Anything else will not carry us through to the restoration that God offers to His people. Yes, let us trust solely in the merits of Jesus Christ our Lord.

Lord God, may our faith in You grow each day as we rely solely on the grace of Jesus Christ. Help us never to put ourselves into the salvation equation except as receiving it by faith and being grateful for what He did. Thank You for Jesus our Savior! Amen.

Wednesday, 2 July 2025

And if you are willing to receive it, he is Elijah who is to come. Matthew 11:14

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 you incline to receive, he, he is Elijah, the ‘being about to come.’” (CG).

In the previous verse, Jesus said, “For all the prophets and the law, until John, they prophesied.” He next says, still speaking of John, “And if you incline to receive.”

Jesus will state a matter which is a certain truth, but He sets it forth as a proposition. Therefore, someone may accept or reject the proposition as he is so inclined. Because it is the Lord speaking, it is to be considered an act of trust as well as faith in the reliability of His word that it is so. This proposition is, “he, he is Elijah.”

One can see the emphatic nature of His words, and it is the emphasis that brings about the proper understanding of what Jesus is saying. There is a prophecy in Malachi 4 that everyone would have known about –

“Behold! I sending to you Elijah the prophet,
To faces coming day Yehovah –
The whopping and the fearing.
⁶ And turned heart fathers upon sons,
And heart sons upon fathers.
Lest come and strike the land – anathema.” Malachi 4:5, 6 (CG)

Jesus says that John the Baptist is this “Elijah” who was prophesied about. Thus, he is “the ‘being about to come.’” In other words, from the time the prophecy was given, there was the expectation that Elijah was coming. Each year, Jewish tradition taught that he would arrive at a feast, but this is most usually associated with the Passover. For this reason, it was (and still is to this day) a custom for some Jews to leave an empty chair at the seder, hoping it was to their home he would come.

However, it is clear from verses in Luke and John that John the Baptist is not Elijah –

“He will also go before Him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.” Luke 1:17

“Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, ‘Who are you?’
²⁰ He confessed, and did not deny, but confessed, ‘I am not the Christ.’
²¹ And they asked him, ‘What then? Are you Elijah?’
He said, ‘I am not.’” John 1:19-21

To understand what is going on, one must more fully grasp the words of Malachi. Malachi 3:1 said that the messenger of the Lord, who is John the Baptist, would prepare the way for the Messenger of the covenant, Jesus. Reading the New Testament, it is taken as a certainty that this was referring to John and then Jesus.

John came in the spirit and power of Elijah. Jesus, with His emphatic proclamation, is essentially saying, “John is doing the work of Elijah. You must accept this and not look for any other to avoid the curse of Malachi 4 to come upon you.”

However, God knew that Jesus would be rejected by Israel. In Malachi 4:1, it says, “For behold! The day coming…” The day referred to corresponds to what was said in Malachi 3:2 –

“But who can endure the day of His coming?
And who can stand when He appears?”

But what exactly is this day? Scholars vary in their interpretation of its meaning. Some place it at the time of Christ’s coming and the nation’s rejection of Him. Thus, the destruction of Jerusalem by fire and the exile of the people. Others see it as the day when Christ returns in fiery judgment, as in 2 Peter 3:7 –

“But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men.”

If this is the same day referred to in Malachi 3, one might assume the day is in Jesus’ first coming. This is what Jesus is testifying to now. However, Malachi 4:5 says that this day is when the Lord will send Elijah the prophet, a man who did not die but who was taken directly to heaven in a whirlwind, as recorded in 2 Kings 2.

The answer to the meaning of “the day” comes from understanding God’s irrevocable faithfulness to His unfaithful people, Israel. He has promised that He will bring them into the New Covenant. As a nation, that has not yet happened.

And so, the day is not one particular time, nor is it one particular event. It is a succession of events that comprises the day of the Lord’s judgment spanning the history of Israel from Christ’s first advent until His second.

John the Baptist came as the promised Elijah, and the nation did not receive Jesus. In the future, Elijah himself will return to testify once again to the nation. If Israel had heeded Jesus’ emphatic proclamation, John’s ministry would have been accepted as the coming of Elijah, they would have accepted Jesus, and they would have avoided the past two thousand years of calamity. But they didn’t.

Hence, there is a need for Elijah to return and testify to the nation in the future.

Life application: God has not forsaken Israel, and the church has not replaced Israel or become “spiritual Israel.” The Bible never hints at such a thing. Rather, the church is a separate entity, fulfilling God’s plan of redemption while Israel has languished under the punishment of the curses of the Law of Moses for having rejected Jesus.

However, despite their unfaithfulness, God has remained faithful. Were He to reject Israel, He would be just as prone to rejecting us in our state of salvation. Such will never be the case. Our unfaithfulness in no way negates God’s faithfulness. We are saved and we continue to be saved despite ourselves. Thank God for Jesus, who has made this possible.

Lord God, thank You for the glory of Jesus Christ. His shed blood is sufficient not only to save all who come to Him, but to keep them saved until the day of redemption. We have no need to fear if we could lose what You have granted to us. We are secure until the end because of Jesus and His cross. Thank You, O God, for Jesus. Amen.