Daily Writing

Wednesday, 22 April 2026

And He answered and said to them, “Have you not read that He who made them at the beginning ‘made them male and female,’ Matthew 19:4

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).

“And answering them, He said to them, ‘Not you have read that the ‘having made’ them, from the commencement, male and female, He made them?’” (CG)

In the previous verse, the Pharisees came to Jesus asking about divorce. His response is next detailed, beginning with, “And answering them, He said to them, ‘Not you have read.’”

Instead of simply answering the question outright, as if on His own cognition, separate from an external authority, He appeals to something already written and what should obviously be known to those He is answering. The appeal concerning what is written is “that the ‘having made’ them.”

The implied, but unstated thought is, “the One having made them.” In other words, Jesus refers to the account of man’s creation. For the Jewish nation, that account is carefully detailed in Genesis 1 with supplemental information about day six of creation in Genesis 2. Having said that, Jesus continues with, “from the commencement.”

A new word is seen, arché, commencement. It is derived from the verb archomai, to commence. HELPS Word Studies says it is, “‘the initial (starting) point’; (figuratively) what comes first and therefore is chief (foremost), i.e. has the priority because ahead of the rest (‘preeminent’).”

Jesus does not divert from the fact that there was a beginning to man’s existence. In other words, He takes it as axiomatic that the Genesis narrative is true, accurate, and reliable for reference, doctrine, and defense concerning its presentation. At the beginning of their time, Jesus proclaims, “male and female He made them?”

Jesus upholds the creation of man as being divided into two classes, male and female. Everything else beyond that is later divisions according to the movement of humanity as they interact with one another and the world in which they live. This is fully supported by Paul’s words in Acts 17 –

“And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings, ²⁷ so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us; ²⁸ for in Him we live and move and have our being, as also some of your own poets have said, ‘For we are also His offspring.’” Acts 17:26-28

Life application: Taking just this one verse spoken by Jesus, all long-term creation accounts, from a true Christian perspective, are shown to be false. Further, evolution is likewise denied by Scripture as a possible scenario for the world and life on it. If one is to claim to follow Jesus as Lord, then accepting His words as true and reliable (because He is the Lord God) is a mandatory requirement, not an optional “pick and choose” concerning what one will believe.

Jesus appeals to Genesis as authoritative. He appeals to creation as it is recorded in that authoritative book. He appeals to the fact that man had a commencement within that creation and that the creation of man and woman as representatives of all humanity is what God has done.

Because of this, any Christian creation model that does not adhere to a literal six-day creation must be tossed out. Any creation model that allows for the evolution of man must be cast away. Any creation model that claims there are more than two sexes must be chucked into the rubbish bin, etc.

One cannot claim adherence to the word of God while denying the words of God. As Jesus is God, to deny or attempt to dismiss as literal what He says is to assume authority over His word and thus over Him. That is not a healthy place to be when we all must give an account for our lives before Him someday.

Think reasonably! God has presented to us what He has done and is doing in the affairs of creation. As this is so, we should take what He has said as being literal, true, and reliable.

Lord God, though there is much confusion about the creation of the universe, our world, and humanity on this world, from a biblical perspective, there should be none. You have spoken, it is recorded, and Jesus has confirmed it. May we not arrogantly hold our fist in Your face and claim Your word isn’t reliable in such matters. Help us in this, O God. Amen.

Tuesday, 21 April 2026

The Pharisees also came to Him, testing Him, and saying to Him, “Is it lawful for a man to divorce his wife for just any reason?” Matthew 19:3

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 they approached Him, Pharisees, testing Him, and saying to Him, ‘If it permits a man to dismiss his wife for every cause?’” (CG)

In the previous verse, Jesus was noted as having great multitudes follow Him, and He healed them in that area. Next, it says, “And they approached Him, Pharisees.”

Again, as has happened throughout His ministry, Jesus is accosted by members of the legalistic, self-righteous party of the Pharisees. As expected, they came “testing Him.”

A problem with their testing is that no matter what doctrine or evidence Jesus provided, they would not accept Him. This has already been proven true, and it will continue to be so. The prophets had spoken in the past concerning Israel’s leadership, and they were too blind to see it. At this time, they were testing Him, “and saying to Him, ‘If it permits a man to dismiss his wife for every cause?’”

Here is a new word, aitia, a cause (as if asked for). It also reflects seeking a logical reason behind a motive or matter, such as a crime. Thus, it would include accusations. It is not stated why this was asked, but because they are “testing” Him, they may have heard directly or indirectly about one of His teachings concerning marriage. For example, in Matthew 5, Jesus said –

“And it was said that whoever, if he shall dismiss his wife, he gives to her a divorcement. ³²And I, I say, to you that whoever if he shall dismiss his wife, except a word of harlotry, he makes her commit adultery. And whoever if ‘her having been dismissed’ he shall marry, he commits adultery.” Matthew 5:31, 32

Having heard this, they may be trying to entrap Him by pitting Him against Moses. They may also be trying to trap Him between noted teachers of Israel who had commented on the matter. For example, the school of the teacher Shammai said that adultery was the only allowable reason for divorce. On the other hand, Hillel took Moses’ words to mean any reason the husband deemed suitable when the wife had displeased him.

The allowance for divorce is found in Deuteronomy 24:1-4. Nothing is specifically stated concerning what offense rose to such a level. Moses says, “it happens that she finds no favor in his eyes because he has found some uncleanness in her.”

The statement is general enough to mean whatever the leaders at the time determined. Hence, the opinion of the rabbis would weigh heavily on the matter.

Life application: One can see the importance of finding the right instructor in religious matters by considering the different views these religious instructors held. Israel was God’s chosen people to reveal Him and what He expected. But seeing the vast difference between the views of Shammai and Hillel tells us that either one view or the other might be right, or they may both be wrong, but they both could not be right.

As such, one or both were leading the people astray from what God expected. That may seem trivial two thousand years later when they are all dead and gone, and the law no longer has any bearing on those who have come to Christ. But Israel really was punished for turning from God’s law. And Jesus strongly condemned those leaders who turned the people from properly observing it.

Do you suppose it is any different today? Did God stop caring about theology when Christ came out of the grave? Rather, theology is more important today than it ever was during biblical times.

We now must decide if Jesus was just a man who taught well or is He truly God incarnate. Some teachers say that we are obligated, in part or in whole, to observe the Law of Moses. Others teach that the law has been annulled in Christ for Jews and that it never (no, never ever!) applied to Gentiles.

The matter is so important that Paul calls down a curse upon those who wrongly teach this matter. Therefore, seeing that having the right instructor is important, the question that then must be asked is, “How do you know if he is a sound instructor?” There can be only one correct answer to that question: Does he adhere properly to what the Bible says?

And guess what? You cannot know if he does or doesn’t unless… unless… unless you read and know the Bible. Otherwise, you are playing with fire, trusting someone because of his charm, oratory skills, confidence, or some other trait that has nothing to do with soundly adhering to God’s word. Be sure to read and know your Bible –

“But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. ⁹ As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.” Galatians 1:8, 9

Lord God, how thankful we are to have Your word and to be able to freely read and contemplate it. Without that available, we are left in a world full of falsity concerning You and what You expect of us. Thank You that we can know the truth when we enter Your wonderful word! Amen.

Monday, 20 April 2026

And great multitudes followed Him, and He healed them there. Matthew 19:2

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 followed Him, great crowds, and He cured them there.” (CG)

In the previous verse, Jesus is said to have departed from the area of the Galilee and went to Judea, but this was done by going there on the other side of the Jordan. Luke complicates things because he speaks of being in Samaria on His way to Judea. Though nothing is said of it, that may have been a temporary diversion that precedes the travel on the eastern side of the Jordan.

As for the narrative in Matthew, Jesus is on the eastern side of the Jordan, where it next says, “And they followed Him, great crowds.”

This agrees with Mark, where it says that multitudes gathered to Him again. He had been in this area before. The zeal for following Jesus had not diminished, and the people readily sought Him out. Matthew continues, saying, “and He cured them there.”

As with everywhere Jesus went, people flooded Him with their needs. Matthew focuses on the physical aspect of Jesus’ dealings with them. On the other hand, Mark says, “He taught them again.”

There is no contradiction. Jesus taught and healed at the same time. Mark will focus on the teaching aspect, whereas Matthew currently highlights the healing. However, in the next verse, Jesus will begin teaching with many of the same accounts reflected in Mark. It is certain that many of the people came for healing and stayed for the teaching.

Life application: There is no need to assume that the accounts of Matthew and Mark are irreconcilable with Luke. However, Luke presents things not recorded in Matthew and Mark. Each of the gospels gives highlights of Jesus’ life and ministry in its own unique way.

Each author is focusing on what he feels his individual account will best be suited to convey. Where the gospels are perfectly in line with one another, people claim they are copied from one another. Where they diverge, people say there is an impossible-to-reconcile error.

It doesn’t matter which way they are presented. There will be people there to tear apart the word instead of trusting that it is sufficiently reconcilable when thought through. Remembering that accounts are not always chronological is also important. Quite often, things are presented categorically. This may further confuse the matter unless the point is remembered.

Think about what you read, mentally catalog things, and making notes and charts can help too. Keep in the word and let it transform your mind from the things of the world to the things of God.

Lord God, what an exciting adventure it is to read and contemplate Your word. It is such a treasure and a delight to seek out the secrets found there. Praises to You, O God, for this wonderful word that tells us about what You are doing to bring us back to You through Jesus! Amen.

Sunday, 19 April 2026

Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan. Matthew 19:1

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 it was, when Jesus completed these words, He after-lifted from the Galilee, and He came unto the borders of Judea beyond the Jordan.” (CG).

In the previous verse, Jesus ended Chapter 18 with a note about the forgiveness of a brother for his trespasses. Chapter 19 begins with the words, “And it was, when Jesus completed these words, He after-lifted from the Galilee.”

Here is an exciting word that is seen for the second and last time, metairó, to after-lift. It is derived from meta, after or with, and airó, to lift. There is no exact English word, but the idea of a plane taking off is somewhat analogous.

There is a purposeful intent of getting up and removing oneself from one place to another. The word was minutely explained at its introduction into Scripture in Matthew 13:53. It would be good to return there to reacquaint yourself with its intent.

In both instances of its use, there is a transition in the narrative. In Chapter 13, the transition was from instruction in parables to Jesus’ rejection in Nazareth. Now, there is a transition from parables concerning community ethics to a southward journey which will culminate in Jesus’ passion. It is a rejection that goes beyond that of Nazareth. In this rejection, it will be by His nation.

As has been seen, the Galilee is a circular area. The name comes from the Hebrew Galil. It is identical to galil, to pivot or turn. That, in turn, comes from galal, to roll away. Thus, the meaning is Liberty. In the Hebrew, the name is normally preceded by the definite article, ha’galil, the Galilee. Of Jesus’ after-lifting from this area, it next says, “and He came unto the borders of Judea.”

Ioudaia, Judea, is the feminine form of Ioudaios, Jews. As such, it is the land of the Jews. The word is derived from the fourth son of Israel, Judah. His name is derived from odeh, a verb signifying I will praise (or thank). Thus, the name means Praise. One can think of Judea as the land of praise. The narrative continues, saying, “beyond the Jordan.”

The meaning here is not obvious without consideration. Judah does not lie beyond the Jordan. As such, the intent must be derived from what it says as Mark 10 begins –

“Then He arose from there and came to the region of Judea by the other side of the Jordan.” Mark 10:1

Therefore, Matthew’s words are elliptical. The thought should be, “And it was, when Jesus completed these words, He after-lifted from the Galilee and He came unto the borders of Judea [having traveled that way] beyond the Jordan.”

In Hebrew, the Jordan is ha’yarden, the Descender. The Jordan is a picture of Jesus in His incarnation, descending from heaven (symbolized by Mount Hermon where the Jordan’s water comes from), traversing through Israel, and ending at the Dead (Salt) Sea. A picture of Christ’s incorruptible death, symbolized by salt. No water flows out of the Dead Sea, instead it “after-lifts” through the process of evaporation.  A wonderful picture of Christ’s resurrection.

As has been seen, to travel “beyond the Jordan” thus forms a picture of time before Jesus’ incarnation.

Life application: Based on Jesus’ movement from Galilee to Judea through the region of Perea instead of Samaria, a picture is being developed. Paying heed to such movements by the Lord will help open the narrative to see what is on God’s mind. Thus, Chapter 19 will require careful attention to hopefully understand what He is telling us.

As we progress through the chapter, pay attention to the details. Jesus is heading to His passion. This culminates in His crucifixion and resurrection. However, as He goes, we will be given information about other things through His movements and interactions. God is using typology to convey spiritual truths as He has done throughout Scripture.

Let us journey together through the chapter, attempting to discern what is being conveyed.

Lord God, what a treasure Your word is. It directs us to new insights and understandings if we will just pay heed and follow the details carefully. Open our eyes, O God, to see wonderful things in Your word. Amen.

Saturday, 18 April 2026

“So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses.” Matthew 18:35

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).

To access the Matthew 18 translation, scrolling with music on YouTube (Click Here), or Rumble (Click here).

To hear Daniel’s podcast concerning links between Matthew 18, the book of Job, and Isaiah 18 (Click here to listen).

“And thus, My Father, the celestial, He will do to you if not you should forgive each, his brother, from your hearts their transgressions.” (CG).

In the previous verse, Jesus completed the substance of His parable concerning the unforgiving servant, having used it as an example of dealings in the kingdom of the heavens.

As noted, His words were a veiled reference to what was coming upon Israel in their state of rejecting Christ, a self-inflicted wound that continues to this day. Understanding this, He next says, “And thus, My Father, the celestial, He will do to you.”

In some texts, the word used to describe the Father is ouranios, heavenly. It is a word already seen five times. However, a different word is used in most texts, epouranios, celestial. It is derived from epi, upon, and ouranos, heaven.

As such, it literally means “upon-heaven,” and, thus, it indicates that which is celestial, meaning what is related to the sky, outer space, or heaven, and which often implies divine, ethereal, or superb quality.

The word is also used once in John 3:12. All other uses are found in Paul’s writings and in the book of Hebrews, which is most likely written by Paul. Jesus tells the disciples that this is how they (the word “you” is plural) will be treated “if not you should forgive each, his brother, from your hearts.”

Stating it this way, Jesus brings it to mean each person individually. God will look on all of them, and the ones that don’t have the proper attitude in this matter will likewise be treated. It must be remembered that the parable, despite having real implications for the nation of Israel, is still based on the thought of asking for leniency.

The co-servant acknowledged his debt and promised to pay it, begging for time. Nothing was said about outright forgiveness without repayment. A debt was owed, and leniency was requested. At a minimum, it should have been granted.

The words “from your hearts” signify that what is forgiven is to be complete, in both action and mind. Once it is done, it isn’t to be called to mind again. With that, the verse and the chapter end with “their transgressions.”

These words are not in many manuscripts, even as far back as the Latin Vulgate. Some believe they were added in to soften the abrupt ending and to align with Matthew 6:15. Either way, some manuscripts include them, some don’t. As long as it is understood that this is the case, people have the knowledge of the difference.

This summary thought to the parable does not say that what was forgiven by God will be reimposed upon a person if his attitude is contrary to Jesus’ words. It says that the celestial Father will mete out the same treatment to a person that was meted out in the parable. That treatment was –

“And having been angry, his master, he surrendered him to the torturers until that he should pay all the ‘being owed’ him.”

In Christ, all debts are paid for our sin. To say this is not true is to say that Christ’s shed blood was insufficient to deal with our sin. If all our sin debt is paid, then there is no more sin debt to pay. However, because the parable was speaking of imposing law upon others, even if a person is saved, if he returns to law observance, what does Paul say while using circumcision as a benchmark of this apostasy? It is found in Galatians 5 –

“Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. ² Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. ³ And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. ⁴ You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace. ⁵ For we through the Spirit eagerly wait for the hope of righteousness by faith. ⁶ For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love.” Galatians 5:1-6

A person who returns to the law becomes a debtor to the whole law. That is now what is owed. If the person was saved, there will be no rewards for that person from that point on. When he stands before Christ at the Bema seat, his life and works will go through the fire. Paul says he will be saved, but only as through fire (1 Corinthians 3:12-15).

For the person who was never saved, he bears the full burden of the law, including all of the associated curses that are included in the law. This is what Jesus is ultimately referring to. Be wise. Hold fast to the grace of Christ. And be sure to instruct others on the freedom from law that is found in Christ.

Life application: Matthew 18 follows logically in type after Chapter 17, which poignantly showed that there is a future for Israel. The words of Jesus are given to show who will enter the kingdom of the heavens, meaning people of child-like faith. Such faith is wholly contrary to law observance.

Jesus then proceeded to speak of those who are to be excluded, meaning those who sin against their brother and will not heed the counsel of the offended, nor of his witnesses, nor of the called-out assembly. Such are to be treated as “the ethnicity and the taxmen.”

Jesus then went on to explain who such an offender is in the parable of the unforgiving servant. Even though the words have a surface intent of revealing a cold and unforgiving heart, the root of the parable revealed how Israel got into the mess it remains in, even to this day. They reinserted the law into their national worship after Christ came and fulfilled it.

As such, the debt they owe must be paid. Until it is, by collectively receiving Jesus, they will not enter into the millennium so carefully described in the previous chapter. Once again, we are learning the lesson of the law. It is the great enemy of a relationship with God. What we need is not more law. What we need is Jesus. Let us remember this.

Lord God, help us to be forgiving when asked, willing to let go of the things that cause trouble and division between us and others. And help us to stand fast on the grace that was bestowed upon us through the giving of Jesus. May we never diminish this grace in our lives or in the lives of others. Amen.

Matthew 18 (CG)

¹ In that hour they approached, the disciples, Jesus, saying, “’Who then, he is, greatest in the ‘kingdom, the heavens’?”

²And Jesus, having summoned a child, He stood him in their midst. ³And He said, “Amen! I say to you, if not you should turn, and you should become as the children, no, not you should enter into the ‘kingdom, the heavens’. ⁴Accordingly, whoever, he should humble himself as this child, he, he is the greatest in the ‘kingdom, the heavens’. ⁵And whoever, if he should receive one such child upon My name, He receives Me.

⁶And whoever, if he should ensnare one – the least of these, the ‘believing in Me’, it conduces him that it should be hung – heavy millstone, upon his neck, and he should be submerged in the sea’s depth. ⁷Woe – the world, from the snares! For necessity, it is, the snares to come. Moreover, woe – the man, that, through whom the snare, it comes.

⁸And if your hand or your foot, it ensnares you, you exscind them, and you cast from you. It is good – you enter into life lame or crippled, or two hands or two feet having, be cast into the ‘fire, the perpetual’. ⁹And if your eye, it ensnares you, you pluck it, and you cast from you. It is good – you enter one-eyed into life, or having two eyes to be cast into the ‘Gehenna the fire’.

¹⁰ You see – not you should disesteem ‘one, the least of these’. For I say to you that their ‘messengers in heavens’, through all, they see the appearance of My Father, the ‘in heavens’. ¹¹For He came, the Son of Man to save the ‘having been lost’.

¹²What, you, it seems? If it should become, to some man, a hundred sheep, and it should roam – one from them, not he left the ninety-nine upon the mountains, and having gone, he seeks the roaming? ¹³And if it should become – found it! Amen! I say to you that he rejoices upon it more than upon the ninety-nine, the ‘not having roamed’. ¹⁴Therefore, not, it is, will – before your Father, the ‘in heavens’ – that he should perish among the least of these.

¹⁵And if he should sin against you, your brother, you withdraw, and you confute him – between you and him alone. If he should hear you, you gained your brother. ¹⁶And if not he should hear, you take with you yet one or two, that ‘upon mouth – two witnesses, or three, it should stand, every word.’ ¹⁷And if he should ignore them, you say to the out-calling. And if also the out-calling he ignores, he is to you as the ethnicity and the taxmen.

¹⁸Amen! I say to you, as much if you should bind upon the earth, it will be ‘having been bindings’ in the heaven. And as much, if you should loosen upon the earth, it will be having been ‘loosenings in the heaven’. ¹⁹Again, I say to you, that if two of you, they may harmonize upon the earth about any deed, that if they should ask, it will become to them from My Father, the ‘in heavens’. ²⁰For where they are, two or three having been gathered into the name of My Father, there I am in the midst of them.”

²¹Then Peter, having approached Him, he said, “Lord, how often, he will sin unto me, my brother, and I will forgive him? Until sevenfold?”

²²He says to him, Jesus, “Not, I say to you until sevenfold, but until seventy-fold, sevenfold! ²³Through this, it was made to resemble the kingdom of the heavens – man, king, who he desired to balance a word with his servants. ²⁴And he, having commenced to balance, he was presented, one, to him, an ower of myriads of talents. ²⁵And he, having naught to pay, the lord, he commanded him sold, and his wife, and the children, and all, as much as he has – and repayment. ²⁶Having fallen, therefore, the servant, he prostrated to him, saying, ‘Lord, you long-wrath upon me, and all, I will pay you.’ ²⁷And having gut-wrenched, the lord of that servant, he dismissed him, and the debt, he forgave him.

²⁸And the servant, that, having withdrawn, he found one of his co-servants who he owed him a hundred denarii, and having seized him, he choked him, saying, ‘You pay me any you owe.’ ²⁹Having fallen, therefore, his co-servant, unto his feet, he implored him, saying, ‘You long-wrath upon me, and I will pay you.’ ³⁰And he would not. But having departed, he cast him into prison until that he should pay the ‘owing’. ³¹And having beheld, ‘co-servants, himself’, these having occurred, they grieved exceedingly, and having come, they expounded to ‘lord, themselves’ all the ‘having occurred’. ³²Then, having summoned him, his lord, he says to him, ‘Evil servant! All the indebtedness that I forgave you thereupon you implored me. ³³And not it necessitates you to compassionate your co-servant as also I, I compassionated you?’ ³⁴And having been angry, his master, he surrendered him to the torturers until that he should pay all the ‘being owed’ him.

³⁵And thus, My Father, the celestial, He will do to you, if not you should forgive each, his brother, from your hearts their transgressions.”