Daily Writing

Friday, 7 March 2025

And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. Matthew 8:11

Note: You can listen to today’s commentary courtesy of our friends at “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 I say to you that many from east and west, they will arrive, and they will recline with Abraham and Isaac and Jacob in the kingdom of the heavens” (CG).

In the previous verse, Jesus noted that He had not found such faith as that of the centurion even in Israel. He continues His statement with, “And I say to you that many from east and west, they will arrive.”

The Greek word translated as east has already been seen in Matthew 2. However, the word translated as west, dusmé, is first found here. It is derived from dunó, to sink or set. It is generally associated with the setting of the heavenly bodies as if they are sinking into the sea when they reach the western horizon.

A second new word is hékó, to arrive. Most translations say “come,” but this is not necessarily the intent. To come signifies the action of motion. This word signifies the action of arriving, as in being present. It is the termination point of the coming.

As such, it isn’t as if people will come from time to time from the east and the west. Rather, they will come from those locations to arrive at a new location, being present at a particular time. There is a sense of finality in this that will exclude those who do not arrive at the set location at that time.

Jesus is expressing a large, even uncountable number by saying this. As there really is no east or west, just a direction in which one will continuously travel, it indicates that wherever people are, there will be those included in His words. Understanding that, He continues with, “and they will recline with Abraham and Isaac and Jacob.”

To recline signifies having a meal. At the time, tables were low and attendees would sit on the floor, reclining on one another or on pillows designed for the purpose. At such tables, meals would be served, and it would be considered, as it is today, a time of fellowship and enjoyment.

Noting that it would be with Abraham and Isaac and Jacob, is a way of ensuring the people understood that there was a future when the righteous would be raised according to the Messianic promises and that there would be a feast at the gathering where all the righteous would fellowship together in the presence of God.

The inclusion of Abraham, Isaac, and Jacob is further given to ensure that it was understood that those gathered were saved believers, meaning deemed righteous before God. It was taken as an axiom by the people that it was so. As such, it would be the fulfillment of the promises to those men as given by the Lord concerning the restoration of all things and the coming of the promised kingdom, which is “in the kingdom of the heavens.”

The context of Jesus’ words is that they are stated in connection with the demonstration of faith by the centurion. He was not of Israel, he was not under the law of Moses, and there is not an ounce of evidence to suggest that he had taken up the religion of the people of Israel.

It is true that Luke 7 says that he loved the nation and built them a synagogue, but it would be a glaring oversight not to say he was a proselyte or had converted to Judaism if it was so. Any attempt to say he was a proselyte must be forced into the text based on presuppositions.

Further, Jesus skips over all of those who were under the law, like David, Daniel, and John the Baptist. Rather, He goes back to those who lived prior to the time of the law. Theirs was a walk of faith in the Lord and His promises. It was not a time of law observance.

Thus, the words of Jesus are clear. A time is prophesied when those of faith will be gathered together in the presence of God to dine and fellowship in the place that God has prepared for His people.

Life application: Context is king, and the context of Jesus’ words, as spoken to the people in this passage, is that Gentiles will be included in what God has promised Abraham, Isaac, and Jacob. And not only is it so, but it will be a number so large, the Bible would describe it as innumerable or with some other superlative. Instead of this, though, He simply points to the two undetermined directions of east and west to make His point.

There is a south, and there is a north, but there is actually no set east or west. In this statement by Jesus, there is a complete refutation of the doctrine of the Judaizers who are today’s Hebrew Roots adherents. Jesus’ words identify them as the problem that needs to be resolved. Law and works can do nothing to bring one near to God. Rather, it is by faith alone through grace alone that this is brought about.

“Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith?— ⁶ just as Abraham “believed God, and it was accounted to him for righteousness.” ⁷ Therefore know that only those who are of faith are sons of Abraham. ⁸ 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.” Galatians 3:5-9

Lord God, thank You for justification by grace through faith. Thank You that works are excluded. Otherwise, how could we ever know when we had sufficiently worked our way up the ladder and back to You! Rather, Jesus has done it all. Jesus, Jesus, Jesus! Thank You for our precious Lord Jesus. Amen.

Thursday, 6 March 2025

When Jesus heard it, He marveled, and said to those who followed, “Assuredly, I say to you, I have not found such great faith, not even in Israel! Matthew 8:10

Note: You can listen to today’s commentary courtesy of our friends at “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 Jesus, having heard, He wondered, and He said to those following, ‘Amen! I say to you, not in Israel I have found faith so vast as this’” (CG).

In the previous verse, the centurion explained to Jesus that he was a man under authority who directed those under him with merely a word. Now, the response from Jesus is given, beginning with, “And Jesus, having heard, He wondered.”

The Greek word thaumazó, to wonder or marvel, is used. The word wonder can mean either a sense of confused questioning, as in, “I wonder if he really meant it.” Or it can mean a state of almost shocked awe, as in marveling. The latter is used here. Jesus is stunned that someone had such deep insight into His abilities.

This centurion was able to rightly deduce merely by what he heard about Jesus what He was capable of. He could simply speak a word and what He proclaimed would come about. Everyone else had come to Him for healing. This man knew that wasn’t necessary.

Jesus could remain at whatever distance He was at and accomplish the healing. Because of this man’s discernment concerning this, and the level of trust it actually took to come to that point, it next says, “and He said to those following, ‘Amen!’”

The word amen is defined by HELPS Word Studies saying, “an ‘emphasis marker,’ introduces a statement of pivotal importance – i.e. that is essential in interpreting the over-all passage.”

As such, Jesus is calling attention to what He is about to say. If any lesson is to be learned from His interactions with this centurion, it is to be found in the following words, which are, “I say to you, not in Israel I have found faith so vast as this.”

Jesus introduces the word tosoutos. Again, HELPS Word Studies provides the meaning, “(from tosos, ‘so much’ and the demonstrative pronoun, hoútos, ‘this, that’) – properly, so much in this (that) case.”

Jesus has walked among the people of Israel for all of His earthly life. And yet, in all of His interactions with these people, chosen by God to usher in the Messiah, He found that the faith of a Gentile who had heard of the power of the God of Israel to work through His people was vaster than that of any of the covenant people. It is an astonishing statement that explains His wondering after the words of the centurion.

If faith is what pleases God, a tenant that is borne out in the rest of Scripture, then this man’s faith was exceptional indeed and his standing with God was in the sweet spot.

Life application: By faith, the centurion understood the nature of Jesus’ ability and power. It was something that extended beyond His humanity. Even if he didn’t know that Jesus is the God/Man, he knew that God’s hand was upon Him and what He spoke would come about according to the will of God.

Where are we going to put our faith? Some people walk up to stone or wood shaped by man and pray to it as if it has the ability to respond. Some will put their trust in the movement of the stars or the lines in a person’s palm to discern facts about the world around us or about the fate of a person.

Others believe that cards drawn out at random can tell us the future and what actions we should take in order to be prosperous, avoid troubles, or who to marry.

Some people have faith that in being martyred while killing others, they will receive eternal life. As you consider the religions and supposed divine expressions you come across, consider how they all have similar characteristics. Each requires the person to do something in order for their future to come about as is hoped.

However, the Bible teaches otherwise. It tells us that it is by faith alone, through the grace of God alone, that reconciliation with God and true life are attained. Those times when law is given seem to contradict this, but the Bible explains why the laws are given and how they are to teach us to come to Jesus in faith to be right with God. They were merely tools of instruction to show us that our works actually put up a barrier between God and man.

Have faith! Be pleasing to God by trusting that He is the all-powerful, all-capable, and sole source of everything that is necessary to return us safely back into His care –

“The eternal God is your refuge,
And underneath are the everlasting arms.” Deuteronomy 33:27

Heavenly Father, thank You that we are saved by grace through faith. You have graciously extended Yourself to us, having done all that is necessary to reconcile us to You. By faith in that, we are brought near again. Thank You for this wonderful reconciliation. Praises to You, O God. Amen.

Wednesday, 5 March 2025

For I also am a man under authority, having soldiers under me. And I say to this one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.” Matthew 8:9

Note: You can listen to today’s commentary courtesy of our friends at “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 I also, I am a man under authority, having under me soldiers. And I say to this, ‘You go,’ and he goes. And to another, ‘You come,’ and he comes. And to my slave, ‘You do this,’ and he does.” (CG).

In the previous verse, the centurion showed great humility before Jesus. He noted he was unworthy that the Lord would come under his roof, and rather implored Him to just speak a word and his servant would be healed. Next, he explains how he knew Jesus could do that, beginning with, “For I also, I am a man under authority.”

The KJV inexplicably leaves out the word kai, translated as “also.” It is found in all manuscripts. The centurion is placing himself in the same situation as Jesus. They are both men and they both have powers subject to them. Leaving out the word also destroys the comparison and sets the centurion apart from Jesus, distancing the entire discourse he is about to make from Jesus.

As for his words, the meaning is not that he is under someone else’s authority but that he is a man who possesses authority over others. Being a centurion, both were true, but his words refer to those under him. He led a contingent of one hundred men bearing arms. But he would also have servants under him as well.

Understanding this, he explains what his authority entailed, saying, “having under me soldiers.”

A soldier in the Roman army was led by those appointed over him and he was to comply without asking why. His superiors were given the absolute right to make decisions for him and he simply responded with obedience and compliance. He had no right to disobey unless his superior was in violation of Roman law.

This is how militaries are normally run. There is to be adherence to lawful orders without question or complaint. When this structure breaks down, the effectiveness of the unit and the army will be compromised. Therefore, the centurion continues with, “And I say to this, ‘You go,’ and he goes. And to another, ‘You come,’ and he comes.”

This is the life of an underling in the military. The word that is spoken is to be considered an order. In a word as just mentioned by the centurion, there is no occasion to say, “Why do I have to do that?” or “I will be there in twenty minutes because I am having dinner now.” Rather, immediate and absolute compliance is expected.

The reason for this is that when the time for engagement of an enemy comes, the soldier must be so thoroughly conditioned to obedience that he will not hesitate. Even in the face of death, his responsibility is to the one appointed above him. And this is because the one appointed above him went through the same process of growing through obedience that he is now going through.

Eventually, each higher level was to give the same obedience to those above them until the decision was left at the feet of the emperor, the final and supreme decider who represented the Roman Empire. Understanding this, the centurion continues with, “And to my slave, ‘You do this,’ and he does.”

Here is a new word, doulos, a slave or a bondservant. The word can be literal or figurative and the state can be voluntary or involuntary. This is different from the pais, servant, of verse 8:6. That generally signifies a child under training which emphasizes the ongoing development that is needed to attain the height of his destiny.

The doulos may very well be born as a slave, live as a slave, and die as a slave. He may have no destiny to attain. Rather, he was normally considered property and would often even be a part of the next generation’s inheritance.

Like the soldier, such a person had no right to question why. He had nothing on which he could base a complaint, and if he were to attempt to escape, he would be subject to intense discipline or even death. As such, their life was one of obedience without question.

Understanding the nature of these two categories, the reason he is saying these words to Jesus becomes evident. This centurion understood that Jesus held authority. His word was a command and its compliance to His word was absolute. If Jesus spoke a word of healing, it would come about as surely as the centurion’s soldier or slave would comply with his own directive word.

Life application: This Gentile had heard the word about Jesus, had understood that what he was told was a sign of authority, and had then equated this authority to his own. The miracles that had been told him made him understand that what he had heard meant that what Jesus could do signified power within the spoken word itself.

Therefore, he perceived Jesus was unlike any doctor or physician who had to wield his intelligence, physical stamina, skill with a knife, etc. Rather, the only effort required to accomplish His word was to utter it.

In other words, the centurion was demonstrating faith in Jesus’ power without even having seen it with his own eyes. He knew what he heard was true and he accepted that it was so.

Now, with the word about Jesus’ fulfillment of the law, death in fulfillment of it, and resurrection from the state of death, we have the chance to likewise participate, by faith, in what Jesus is doing. He is building a church in the presence of His Father. All God asks us to do is believe. Through faith, we are counted righteous before God.

This is the message of the Bible. God sent His Son on a mission. Jesus accomplished that mission, and now He offers us the chance to join Him in what He is doing. The way to participate is to believe that it is so. Believe and receive. Eternal life awaits!

“Let this mind be in you which was also in Christ Jesus, ⁶ who, being in the form of God, did not consider it robbery to be equal with God, ⁷ but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. ⁸ And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. ⁹ Therefore God also has highly exalted Him and given Him the name which is above every name, ¹⁰ that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, ¹¹ and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Ephesians 2:5-11

Heavenly Father, You have made our reconciliation with You as simple as it gets. You just ask for faith that we accept the word, believing that You have done everything necessary to restore us to You through Christ our Lord. We believe and we receive! Thank You, O God, for Jesus. Amen.

Tuesday, 4 March 2025

The centurion answered and said, “Lord, I am not worthy that You should come under my roof. But only speak a word, and my servant will be healed. Matthew 8:8

Note: You can listen to today’s commentary courtesy of our friends at “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, the centurion, having answered, he said, ‘Lord, I am not adequate that You should enter under my roof. But only You say a word, and my servant, he will be cured’” (CG).

In the previous verse, Jesus told the centurion that having come, He would heal his servant. Next, in response to that, it says, “And, the centurion, having answered.” As was noted in a previous commentary, Luke does not have the centurion come to Jesus but only messengers.

One might then say there is a contradiction in the two. How could he have answered if he stayed home? The difference is not insurmountable. Rather, Luke’s narrative says –

“Then Jesus went with them. And when He was already not far from the house, the centurion sent friends to Him, saying to Him, ‘Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof. ⁷ Therefore I did not even think myself worthy to come to You. But say a word, and my servant will be healed.’” Luke 7:6, 7

If the elders, speaking on behalf of the centurion, implored Jesus to come, then upon His agreement to come, they would have sent a note back to the centurion telling him that Jesus was on His way. That is why it then says, “when He was already not far from the house.”

In other words, after agreeing, and after word had been sent, Jesus started toward the centurion’s house. However, when word came to him that Jesus was coming, he told the messenger to stop His arrival and simply give the command. Understanding that there is no contradiction, but that Matthew is focusing on different parts of the details, the narrative continues with, “he said, ‘Lord, I am not adequate that You should enter under my roof.’”

The word stegé, roof, is introduced. It will be seen again once in Mark and once in Luke. It is associated with the verb stegó, to bear up under, such as in endurance. One bears up under the strain of whatever he is enduring. Thus, it speaks of the roof or covering of a house.

This centurion did not see himself as fit to have Jesus even enter into his house, knowing he was unworthy of such an honor. He had heard of the great things Jesus had done and he perceived that He was a true man of God because only such a man could accomplish the things he had heard about. And so, to keep from bothering the Lord any further, he continues with, “But only You say a word, and my servant, he will be cured.”

Here is another new word, iaomai. It signifies to heal or cure. Because the word therapeuó was used in the previous verse and it was translated as “heal,” it is right to use a different word here, even if similar in meaning. That way, the reader will not miss the fact that different words are provided in the original Greek.

The centurion’s words are rather incredible. He had asked for healing for his servant. That alone speaks of a person who truly believes in another’s capabilities. Nobody would go to a doctor if he felt the doctor couldn’t help. It would be a pointless gesture. However, this man not only believed Jesus could heal the servant, but that He could cure him without even being in his presence. It demonstrates an amazing amount of faith.

Generally, a physician must look over the patient, run tests, and only then prescribe whatever cure he feels will be appropriate to the situation. This centurion knew that none of this was necessary. Jesus could see, diagnose, and heal all from a distance without ever actually being in the presence of the paralyzed servant.

Life application: The centurion felt his unworthiness before the Lord, understanding His greatness and capability to connect with the God of Israel in order to effect healing in his servant. His humility stands as a testimony to the man.

How different his attitude is to those in churches today who snap their fingers and claim healing over others, as if they have the full authority to direct Jesus to do what they wish. It is true that Hebrews 4:16 tells us that we can come boldly to the throne of grace, but this is not speaking of presumptuously. Rather, it is speaking of confidence that because of Jesus, we can “find grace to help in time of need.”

Grace is getting what one does not deserve. Claiming things implies that what is claimed is deserved. We may approach God boldly because of Jesus, but that doesn’t mean we don’t need to display humility before Him as we petition Him.

Consider carefully how people treat their relationship with the Lord. Think about the various approaches you see, and then emulate that which is good, holy, and humble. This is right in the eyes of the Lord.

O God, may we be people of humility as we come into Your presence. May we never display an attitude that is demeaning of Your glory. Rather, help us to remember that the universe does not revolve around us. We are the created while You are our Creator. Thank You that we may approach You because of Jesus, but may we do so with honor and respect as we do. Amen.

Monday, 3 March 2025

And Jesus said to him, “I will come and heal him.” Matthew 8:7

Note: You can listen to today’s commentary courtesy of our friends at “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 Jesus, He says to him, ‘I, having come, I will heal him’” (CG).

In the previous verse, the centurion explained why he had come to Jesus, noting that his servant was paralyzed and in great torment. After hearing this, Matthew next records, “And Jesus, He says to him, ‘I, having come, I will heal him.’”

A couple of translations turn this into a question, “Jesus said to him, ‘Shall I come and heal him?’” (NIV). This does not appear to be the intent at all. Despite this, the Expositor’s NT says their rendering is ingenious.

Jesus, using an aorist participle (having come) affirms that when He comes, He will heal him. As such, the Pulpit Commentary rightly says, “The emphasis is not on the coming, but on the person who comes.”

A call was made from a non-Jew who was a part of the occupying power. It would seem like an out-of-place request, but it was made, and Jesus did not hesitate in responding to the need.

He also didn’t hesitate to note that He would attend to the servant accordingly. The word used therapeuó, has already been seen in Chapter 4. The meaning here is to heal, but the word itself signifies to attend to, coming from the word therapōn, an attendant.

Jesus had only heard about the man and had not even seen his condition to see if it was worse than anticipated. And yet, He confidently noted that He would handle the situation. It shows a total self-awareness of His capabilities and authority over the man’s condition.

Life application: Today, we still have the ability to request healing from the Lord. He is no farther than a prayer away. However, it may be His will to withhold healing for His own purposes.

There are people in Acts who were healed who had certainly been in the area of Jesus. One of them is someone who had to have been there when Jesus was in Jerusalem –

“Now Peter and John went up together to the temple at the hour of prayer, the ninth hour. ² And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful.” Acts 3:1,2

According to Acts 4, the man was over forty years old. He was carried to this spot daily. It is difficult to imagine that he and Jesus were not in the same area together. And yet, Jesus didn’t heal him. Others in the area were healed later by the apostles as well.

By not healing them, Jesus left them so that others could have their ministry validated through the power of healing in His name. We have to live with our afflictions, understanding they may have a purpose we don’t see or understand.

At the same time, we can request the Lord to restore us. If it is His will, we can know that it is possible, having faith that it is so. All power in heaven and on earth is possessed by Him. So, we should not hold back at least asking for His hand of healing.

Lord God, how good You are to us. We thank You that we can know with certainty that we are saved and will someday be delivered from these mortal, corruptible bodies. And yet, even while in them, we can petition You for healing when they break down in one way or another. If You choose to heal, we will be healed. Thank You that we know that whatever happens, it is Your will that will come about. Amen.