Daily Writing

Wednesday, 14 May 2025

And as you go, preach, saying, ‘The kingdom of heaven is at hand.’ Matthew 10:7

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 going, you proclaim, saying that ‘It has neared – the kingdom of the heavens’” (CG).

In the previous verse, Jesus told His twelve to specifically go to the lost sheep of the house of Israel. Next, He instructs them, “And going, you proclaim, saying.”

Jesus uses the same word that has been used several times already, kérussó. It signifies to proclaim or herald an announcement. HELPS Word Studies says of it, “bringing eternal accountability to all who hear it.”

Consider it! Jesus is sending His chosen twelve out among the people of Israel. He has already been conducting His ministry for some amount of time, but the harvest field is so ready for reaping that He has decided to send forth those who have followed Him and learned from Him to expand the process. What words will He ask them to proclaim? The answer is “that ‘It has neared – the kingdom of the heavens.’”

In Matthew 3:2, the first recorded words of John the Baptist were, “Reconsider! For it has neared – the kingdom of the heavens!” Likewise, in Matthew’s gospel, after His baptism and temptation, the first words of Jesus’ ministry to the people were, “Reconsider! For it has neared – the kingdom of the heavens!”

Now Jesus instructs these disciples to likewise tell the people that the kingdom of the heavens has neared. In each instance, there is the anticipation that a great change in the economy and focus of God’s redemptive plans is set to take place.

This is just the beginning of the instruction to these men. In Luke 9, there is a complementary account of Jesus’ instructions to the twelve. That is followed in Luke 10 with Jesus sending out seventy more to continue the proclamation throughout Israel.

Life application: A common question that arises concerns the terms “kingdom of the heaven(s),” and “kingdom of God.” The words are certainly used interchangeably at times. For example, Jesus says that the kingdom of God is the kingdom of the heavens in Matthew 19 –

“Then Jesus said to His disciples, ‘Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. ²⁴ And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.’”  Matthew 19:23, 24

In those two verses, which are given in parallelism, He is clearly indicating that they are the same thing. The term kingdom of the heaven(s) is not used in the epistles. Rather, they refer to the kingdom of God. However, Paul does say that the Lord would deliver him and preserve him for His heavenly kingdom.

As such, there is certainly overlap in the thought. At times, however, it is clear that the promised kingdom to Israel is a literal earthly kingdom. This is how the disciples understood it when asking Him about the restoration of the kingdom in Acts 1:6.

The best approach to understanding the idea of a kingdom, then, is to check the surrounding context to see what is spoken of. God is working through time and dispensations in various ways to bring man to a state of restoration.

As He does this, a kingdom is either set up or being set up that is being expressed in various ways, actual or anticipated. In Romans 14, Paul speaks of the kingdom as a reality for believers now, and yet it is something that is only so positionally, as indicated elsewhere. The actual kingdom is something anticipated for believers at this time.

As such, it is good not to get overly dogmatic about things but rather to consider that there is a positional belonging and an actual belonging that may apply in one way or another.

For us, because of faith in Christ, we can be reassured that we are accepted into the kingdom now, even if we have to await the rapture to be actually received into the marvelous blessing of the kingdom that lies ahead for us. Be assured that Christ has accepted you if you have believed. Every good promise He has made will, therefore, be realized on that day.

Lord God, despite not yet being with You in heaven, we know we are with You through faith in what You have done. Help us to remember this in our times of trial and difficulty. We have a better and surer hope ahead than anything this fallen world can provide. May You come soon for Your people so that we can forever rejoice in Your presence. Amen.

Tuesday, 13 May 2025

But go rather to the lost sheep of the house of Israel. Matthew 10:6

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 you rather go to the sheep, the ‘having been lost’ – house, Israel” (CG).

In the previous verse, Jesus instructed His twelve to not go into the way of the Gentiles nor into a city of the Samaritans. Rather, He next says, “And you rather go to the sheep.”

The use of sheep is a common metaphor in Scripture to denote people, but most especially people needing the care of a shepherd. They are not animals that do well on their own, but when under the care of a shepherd, there is a mutual relationship that develops where they provide for one another.

But there is the truth that sheep will follow the care of even bad shepherds. Hence, we have the term “sheeple” to describe the stupidity of people who follow a leader, even when he is terrible. The Old Testament is replete with examples of people following bad leaders.

As for these sheep, Jesus next says, “the ‘having been lost.’” Using a perfect participle places a stress on their state, they are “the sheep, the ‘having been lost.’” They were lost and they continue to be lost. They need to be recovered, if possible. The metaphor is derived from Jeremiah 50. The words there explain their state and how they became the way they are –

“My people have been lost sheep.
Their shepherds have led them astray;
They have turned them away on the mountains.
They have gone from mountain to hill;
They have forgotten their resting place.
⁷ All who found them have devoured them;
And their adversaries said, ‘We have not offended,
Because they have sinned against the Lord, the habitation of justice,
The Lord, the hope of their fathers.’” Jeremiah 50:6, 7

The Lord, through Jeremiah, equates His people, meaning the house of Israel, to lost sheep. Jesus confirms this same thought as the verse finishes, saying, “house, Israel.”

Jesus has excluded the Gentiles in His words. He has also excluded those of Samaria. He is referring only to the people of Israel. This was to be the scope of His ministry at this time.

Life application: The evangelization of Israel took place first. Only after Christ’s atoning sacrifice would this expand to the rest of the world. But the covenant in Christ’s blood was directed specifically to the Jews –

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— ³² not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. ³³ But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. ³⁴ No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the Lord,’ for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 31:31-34

A new covenant implies there was an old covenant. This is then explicitly stated by the Lord when referring to Egypt. One covenant is replacing another. Gentiles are not the direct recipients of the New Covenant. Rather, Israel is the recipient, and Gentiles are then brought into the commonwealth of the blessings of that covenant (see Ephesians 2:11-13).

At no time is the church called Israel, including the term Israel of God mistakenly ascribed to the church, which is found in Galatians 6:16. Paul is careful to show the difference between Jews and Gentiles despite there being no distinction, meaning for obtaining salvation and covenant graces, between them. Paul says, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (Galatians 3:28).

Paul is not saying there are no longer Jews and Gentiles any more than he is saying there are no longer men and women. He is saying that in Christ, there is no distinction. This must be properly understood to then comprehend what God is doing in the world in relation to Israel.

Israel, the nation, has not yet come into the New Covenant. Until they do, the offer stands. They have not been replaced by the church at all. Rather, those Jews who have rejected Jesus have been cut off from the covenant promises. But this has no bearing on the call of the nation to enter the New Covenant, exactly as Scripture says will come about.

Don’t allow those who have misunderstood the greater redemptive plan mislead you. If God could cut off Israel, He could likewise break His covenant with You. Such will never be the case.

Lord God, may we carefully consider Your plan of redemption. And then, give us the ability to grasp its many intricacies so that we will not mix the categories You have so carefully kept separate for us in Scripture. May it be so to Your glory in our lives. Amen.

Monday, 12 May 2025

These twelve Jesus sent out and commanded them, saying: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans. Matthew 10:5

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).

“These, the twelve, He sent – Jesus – having notified them, saying, ‘Into Gentiles’ way, not you shall go. And into Samaritans’ city, not you shall enter’” (CG).

In the previous verse, the list of the twelve named apostles was completed. Now, their mission to venture out to the harvest field begins with, “These, the twelve, He sent – Jesus.”

The contents until the end of this chapter can logically be divided into three sections, each ending with Jesus saying, “Assuredly, I say to you…” This occurs in verses 15, 23, & 42. It won’t be until verse 11:1 that His words to the twelve will be complete.

This first section will give instructions concerning their travels through Israel during this first sending.

The second section anticipates a more permanent evangelization of Israel. This is indicated, for example, by comments such as them being “a testimony … to the Gentiles.” Despite this note concerning the Gentiles, Jesus’ words of that section still only refer to “the cities of Israel,” demonstrating the focused nature of the work.

The third section most heavily focuses on the benefits, costs, and consequences that will result from being in such an evangelistic ministry. Understanding this, He next says, “having notified them, saying, ‘Into Gentiles’ way, not you shall go.”

Here is a new word, paraggelló. It signifies “to charge, or give a command that is fully authorized because it has gone through all the proper (necessary) channels” (HELPS Word Studies). In other words, Jesus is directing them, under His own authority, to take the steps necessary to meet His purposes.

As for the term “Gentile’s way,” this means the places where Gentiles dwelt were to be avoided. Their ministry was to be to Israel alone. They were not to be distracted from this cause. The promises of God found from the time of Abraham on have focused on this line of people, meaning his son Isaac, and then Isaac’s son Jacob.

From there, the twelve sons of Israel were considered one family under this promise. Therefore, the Messiah’s work was to be directed to them first. So directed was this commission that Jesus continues with, “And into Samaritans’ city, not you shall enter.”

These people, the Samarités, Samaritans, are introduced into the New Testament here. It signifies those who inhabited the region of Samaria, once the capital of the Northern Kingdom of Israel.

The Samaritans were partly of Jewish descent, but they were a mixture of other cultures and beliefs that had been brought into Israel after the Assyrian exile. They had their own Pentateuch, which follows the writings of Moses but which was modified to meet their own culture. That is believed to date back as far as 120 BC.

Due to their mixed status, the apostles were told to refrain from going to any such area. Only Israel was to be their focus at this time. This will only change for them after His resurrection and ascension.

Life application: The words of Jesus in this verse should clue people in concerning who Jesus’ ministry was focused on during His earthly ministry. And yet, it is as common as spots on a leopard to cite verses from this chapter and elsewhere in the synoptic gospels and apply them to the people in the church age.

That is a hermeneutical error known as “taking a verse out of context.” Jesus has set the context for the ministry of the apostles. As noted, that will not change until after the resurrection when the scope of His ministry will go forth, according to Jesus’ words, to “Jerusalem, and in all Judea and Samaria, and to the end of the earth.”

Jesus confirms this elsewhere, saying, “I was not sent except to the lost sheep of the house of Israel” (Matthew 15:24). Because of this, we are not to use Jesus’ words to Israel, as recorded in the synoptic gospels, as direction for our lives and church conduct.

Rather, they are words informing us what occurred as Israel encountered their promised Messiah. Once He was rejected by them, only then did the ministry go out beyond Israel’s border. Along with that, new directions were laid down for the people of the world. They are directions that have nothing to do with law observance.

Instead, they are words of grace and confidence in the hope of eternal life found in the full, final, finished, and forever work of Jesus Christ. With that complete, grace has come.

Lord God, may we remember the lesson concerning maintaining proper context when reading the Bible. In doing so, we will not be tossed about by every wind of doctrine that removes the notion of eternal security that we possess because of what Jesus has done. Help us to remember that grace is unmerited and that we should cling fast to it always. Amen.

Sunday, 11 May 2025

Simon the Cananite, and Judas Iscariot, who also betrayed Him. Matthew 10:4

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).

“Simon the Canaanite, and Judas Iscariot, the ‘also having betrayed Him’” (CG).

In the previous verse, the list of the twelve named apostles continued with six names. The final two are mentioned next, beginning with, “Simon the Kananaios.”

The name Simon has been explained. The title that is given to him is Kananaios, sometimes translated as a Canaanite. At other times, it is translated as a Zealot or some other word indicating being zealous, like the word Patriot. The word is found only here and in Mark 3:18, again describing the same person. In Luke 6:15 and Acts 1:13, the same person is described with the word zélótés, to be zealous.

The reason for all the variances is that there is a dispute about where the word is derived from. One supposed root is the Hebrew word qanna, which means jealous. It is a word used six times in Exodus and Deuteronomy when referring to the Lord, speaking of His jealous nature. Some apply this root to indicate a zealous nature for the Lord.

That would make sense based on Luke’s use of zélótés as a comparable meaning word. However, it is questionable if a title given only to the Lord would later be applied to people. If it were, it would be as an honorific, saying something like, “He has the Lord’s jealousy guiding his life.”

However, as noted, others translate the word as Canaanite. This seems to be less preferable because he would have been a Jew, but it could be that he associated himself with the land of Canaan as being the home territory of the Jews and wanted to restore it to Jewish control. However, another word group is used in Greek to indicate Canaan. Thus, this translation is rather unlikely.

Another option is the occasional translation of this word as a Cananaean. That would mean he was from Cana of Galilee. This is not improbable. As it is a transliteration, this rendering doesn’t do any harm. It simply gives an Anglicized rendering of the Greek.

Leaving the Greek directly transliterated into English avoids a mistranslation, and so that is what has been done here. Next, it says, “and Judas Iscariot.”

The name Judas is derived from the Hebrew Yehudah, meaning Judah. Judah was the fourth son of Jacob, born to Leah as recorded in Genesis 29:35.  His name means Praise. The name in Greek includes Jude, the author of the book of Jude. It is also translated as Judah in Matthew 1 and Luke 3. Each time, it is in Jesus’ genealogy.

The title Iscariot is from the Greek Iskariótés. It is believed to be a transliteration from the Hebrew words ish, man, and qirya, city or town. Thus, he would be a man of the city or a man of Kerioth, a city in Israel noted four times in the Old Testament. If he were from Kerioth, he would be the only non-Galilean apostle because Kerioth was a city found in the territory of Judah. Of him, it next says, “the ‘also having betrayed Him.’”

He is introduced into Scripture with the sad epitaph attached to him. Later, using the word apóleia, meaning destruction, ruin, loss, etc., other than the antichrist, he is the only person called a son of perdition in Scripture –

“While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled.” John 17:12

“Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, ⁴ who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.” 2 Thessalonians 2:3, 4

It is as if these two notorious men were born to be destroyed. Such is the nature of misusing one’s freewill to work against the Lord.

Life application: The names of the apostles are recorded, some with descriptors to give further hints about their nature. From there, some of them will have various things said about them. Peter is recorded as having denied Jesus and been weak in his stand for proper doctrine, as recorded in Galatians 2.

Thomas is forever known as a doubter. He is used as an example of this quality today, such as, “Come on, man! Stop being a Doubting Thomas.” David is known as a man after God’s heart. Jeremiah is known as the weeping prophet. Nabal the Carmelite is known as a fool.

We will all be remembered before others and before the Lord for how we conducted our lives. What is it that you want to be remembered for? “He was a faithful Christian.” “He was a loving father.” “He was one greedy dude.” Like the designation of these apostles, we are generally summed up with a very short thought when remembered by others. What few words do you expect people will remember you by?

Lord God, we are living our lives out before others and in Your presence. How will we be remembered when we are gone? Help us to consider this and to do our best to live our lives in a manner that will honor You and reflect the positive qualities of faithful followers of Jesus Christ. Amen.

Saturday, 10 May 2025

Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Matthew 10:3

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).

“Philip and Bartholomew, Thomas and Matthew, the taxman. Jacob the ‘of Alphaeus,’ and Lebbaios, having been denominated Thaddaeus” (CG).

In the previous verse, Jesus’ apostles began to be listed. The next names in the list begin with “Philip.”

Philip has been with Jesus since the time He was in Judea, as is recorded in John 1. However, he is only first mentioned here in Matthew’s gospel. This was a common Greek name, especially because of the founder of the monarchy of the Macedonians, Philip, the father of Alexander the Great.

The name is derived from philos, friendly, and hippos, a horse. As such, it signifies Lover of Horses. Next, it says, “and Bartholomew.”

This is not a given name, but signifies Son of Talmai. The word bar is the Aramaic word for son. Talmai would be the name of his father. It means Plowman. Hence, he is Son of Plowman. Bartholomew is believed to be the same as Nathanael.

If so, he was from Cana in the Galilee, as is recorded in John 21:2. The two were together in John 1:44. As such, it would make sense that they are listed together and probably were sent out together. Nathanael is from the Hebrew Nethanel. It means Given of God or God has Given. Next in the list is “Thomas.”

The name is derived from the Hebrew to’am, twin. As such, his name means Twin. He is also called Didymus, the Greek word for Twin. Next, it says, “and Matthew, the taxman.”

Matthew was introduced in Matthew 9:9. He is the tax collector called by Jesus, who is also known as Levi. In Mark and Luke, Thomas and Matthew are named in reverse order.

The seeming implication is that Matthew and Thomas are twins, with Matthew being the older. However, in his humility, he places his brother Thomas, the twin, first. Whereas the other two place him according to birth order. This is only speculation, but it does fit. Next, it says, “Jacob the ‘of Alphaeus.’”

Jacob is derived from the Hebrew Yaaqob, the meaning of which was explained in Matthew 1:2. His father is identified as Alphaeus. It is believed to be derived from the Hebrew name Heleph found in Joshua 19:33.

That comes from the noun kheleph, an exchange. In other words, “Your compensation for this will be this.” That comes from khalaph, a verb signifying to pass on or pass through. The sense is still of a change, though. Thus, the name means Change or Exchange. Next, it says, “and Lebbaios.”

This name is only found in some Greek texts. Others skip it and go straight to his other name. This name is believed to be derived from the Hebrew word lev, the heart. The extended word derived from that is levav. This gives the sense of courage (and in being heartened).

Therefore, the name probably means Heart, Courageous, Sentimental, or Lionlike. In other words, something to do with the condition of the heart. Of him, it says, “having been denominated Thaddaeus.”

In other words, this is a name bestowed upon someone. The name is believed to be derived from the Aramaic word tadday, the breast. As such, it may be a somewhat euphemistic way of calling him something like Breast Boy, meaning “mommy’s boy.” It may speak of his immaturity or of his inability to break away from her control.

Life application: In these names, like in all things in the Bible, we are being given information about other things. Some of these names will make connections back to Old Testament passages so that when they are studied, typology will be revealed.

It is not wise to jump to sudden conclusions, making dubious connections until a thorough study of the words and names is made. This is especially true when using English translations. Quite often, people will read a passage that may have the same English word in the Old Testament that is found in a passage in the New Testament.

From there, a conclusion is made that there is a pattern or parallel. However, when the root words are studied, it is discovered that there is no etymological connection. In other words, a pretext was formed by wrongly associating two passages which had nothing to do with one another.

This is quite common, and it has led to piles and piles of incorrect deductions. However, once such incorrect connections are made, they quickly get passed on and become standard teachings, even though they are wrong. As such, it is always best to take patterns and parallels based on English words with a grain of salt until one is sure that the connection is valid. Therefore, be circumspect in what you accept.

Lord God, thank You for the challenge Your word presents us. We are given this treasure and should, therefore, handle it carefully. Help us to remember to do so at all times. May we never teach something that is not first checked out and substantiated to be correct. Help us in this, O God. Amen.