BIBLE IN TEN

Bondservant of Christ

The first episodes are from Genesis. Since Feb 2021 we began an exciting daily commentary in the the book of Acts since it is certain that almost all major theological errors within the church arise by a misapplication, or a misuse, of the book of Acts. If the book is taken in its proper light, it is an invaluable tool for understanding what God is doing in the redemptive narrative in human history. If it is taken incorrectly, failed doctrine, and even heretical ideas, will arise (and consistently have arisen) within the church. Since 2024 we have been going through the Gospel of Matthew verse by verse for the glory of God!

  1. 9H AGO

    Matthew 19:6

    Friday, 24 April 2026   So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate.” Matthew 19:6   “So too, they are no longer two, but one flesh. Therefore, what God, He conjoined, not let him separate, man.” (CG)   In the previous verse, Jesus cited the Genesis narrative where a man is said to leave his father and mother and be joined to his wife, becoming one flesh. Based on that early Genesis record, Jesus now states that a precedent took place that pertains to all people at all times. He begins that thought, saying, “So too, they are no longer two.”   A new word is seen, ouketi. It is derived from ou, a negative particle, such as “not,” and eti, yet, still, longer, etc. Together, they form the thought “no longer.”   There is now a bond between the two which has united them as “one flesh” in God’s eyes. Though they are still two people, they have formed a single, indissoluble whole. They are not two independent units. Rather, they are two entities united into a single unit.   A comparable thought is a yoke of oxen, which form a single whole. They are two oxen, but they form one yoke fulfilling a single purpose. That is actually explicitly seen in Jesus’ conclusion, “Therefore, what God, He conjoined, not let him separate, man.”   Two new words are seen here. The first is suzeugnumi. It is derived from sun, with, and zeugos, yoke, pair.to yoke together. Together, they signify “to yoke together” and thus, figuratively, to conjoin as in marriage. This word is found only here and in the comparable passage of Mark 10:9.   The next new word is chórizó, to place room between. It is derived from chóra, a room or a space of territory. Figuratively, chórizó thus means to put asunder, separate, etc. One could think of a couple deciding to have two separate rooms instead of one. Eventually, they decide they like it and permanently separate, divorcing and permanently breaking the bonds of marriage.   Jesus says that this should not be. God joined them as one. Therefore, what He has done is not to be undone by man.   Life application: In Ephesians, Paul confirms that Jesus’ words are not only directed to Israel during the time of the law, but at all times. He then explains that this bond of marriage anticipates something greater –   “Wives, submit to your own husbands, as to the Lord. 23 For the husband is head of the wife, as also Christ is head of the church; and He is the Savior of the body. 24 Therefore, just as the church is subject to Christ, so let the wives be to their own husbands in everything. 25 Husbands, love your wives, just as Christ also loved the church and gave Himself for her, 26 that He might sanctify and cleanse her with the washing of water by the word, 27 that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. 28 So husbands ought to love their own wives as their own bodies; he who loves his wife loves himself. 29 For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church. 30 For we are members of His body, of His flesh and of His bones. 31 ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.’ 32 This is a great mystery, but I speak concerning Christ and the church. 33 Nevertheless let each one of you in particular so love his own wife as himself, and let the wife see that she respects her husband.” Ephesians 5:22-33   If God has united man and woman in marriage and says it is a permanent bond in His eyes, how do you think He considers the bond of a person who has united with Christ? The doctrine of eternal salvation is clearly and unambiguously upheld.   We look to our own broken relationships and impute our own failings to God. “My father was a loser and a drunkard. Fathers cannot be trusted, and God, who is the ‘Father’ sure can’t be trusted!” “My husband left me for another woman. He ruined my life and his own children’s lives. Jesus will be just as unfaithful as he was. And even if He is a good Husband, I will fail Him, and He will cast me away.”   This is how we view things, from our own failed perspective. But this is why God gave us the Bible and the example of Israel. Despite their constant failure to be a suitable people for Him, He faithfully has endured their troublesome ways, covenanting with them and working to ensure that they will come into the New Covenant someday.   Let us remember that God does not fail. He will perfectly fulfill every promise He has made to His people.   Lord God, thank You that we have the absolute assurance that You will bring us to Yourself in Your heavenly kingdom. You will never leave us, never forsake us, and because of Jesus, You have and will continue to forgive us of our innumerable failings. Thank You for Your infinite faithfulness, O God. Amen.

    7 min
  2. 1D AGO

    Matthew 19:5

    Thursday, 23 April 2026   and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? Matthew 19:5   “And He said, ‘For this, he will leave, a man, the father and the mother, and he will be glued to his wife, and they will become, the two, into one flesh.’” (CG)   In the previous verse, Jesus noted that from the commencement, God created humans male and female. Having said that, the narrative continues, “And He said, ‘For this, he will leave, a man, the father and the mother.’” Jesus cites Genesis 2:24 –   “Upon thus, he will leave, man, his father and his mother, and he impinged in his wife. And they were to flesh – one.” (CG)   The unstated force behind the thought is that a child is derived from a man and a woman. There is no other way for it to occur, something already seen in the Genesis 1 account, where everything breeds after its own kind. In the case of humans, the offspring are the issue of a union between a man and a woman.   Also, within that thought is the idea that a properly functioning home is where there is a father and a mother who are together as the child grows. These are logical deductions that can be made from thinking about these early words of Genesis, which are repeated by Jesus. Understanding these things, Jesus continues, saying, “and he will be glued to his wife.”   A new word is seen here. In some texts, it is rendered as kollaó, to glue. In other texts, it is similar but with more force, proskollaó, to glue to. The word proskollaó will be used in the comparable passage found in Mark 10:7, and also in Paul’s citation of this Genesis account in Ephesians 5:31.   The model in many parts of the world, and that which is being pressed upon many “nuclear family” nations today, is that it is ok for children to be raised by one parent, usually the mother, who gets pregnant by whoever comes around. From there, the child is brought up in an environment lacking both parents.   Rather, there is to be an indissoluble union between the man and the woman who produce a child. That continues, and is confirmed, in the words, “and they will become, the two, into one flesh.”   The Hebrew word translated as “one” is ekhad. It can signify a plurality within a unity. For example, a cluster of grapes is one, and yet it has many grapes. The Godhead is one, and yet there are three Persons within it. These two humans have become one in flesh. From them issues a child. The bond of unity remains after the child is born.   There is nothing stated elsewhere in Scripture until the Law of Moses that qualifies this. Jesus will explain in a few verses why a provision ending such a union was set forth in the law. The explanation, however, will be seen to merely accommodate the people. However, accommodation does not necessarily equate to what is actually proper.   Life application: In the Western world, where the standard has been that a man marries a woman, has children, and remains with his wife throughout their lives, it was the bulwark upon which the society was established. Everything in the family, the community, and the society at large extended from that basic unit.   In order to undermine Western society, this concept has been under constant and increasing attack by those with left-leaning ideologies. The increasing attack is not merely in the number of voices, but in what the voices proclaim. First, the idea of divorce was brought into societal thinking.   Once that became acceptable, an increase in deviation was seen. It soon became acceptable for a woman to have a child without ever getting married. From there, other sexual perversions have entered what is considered a “family,” such as two men raising a child or two women raising a child.   After that, the idea of multiple partners all living together and raising a child was introduced. During all of this time, the idea of abortion has been introduced and pushed as a way of alleviating the burdens of these dysfunctional scenarios. With each next step of mental perversion being worked out in people’s lives, increasing harm has come upon once well-established societies.   The force behind this is not “love,” as if that is the driving motivator. Rather, the force behind it is hate. There is a hate of God, a hate of accountability to God, a hate of moral discipline, etc. In order to push God out of the society, it first begins by pushing God out of the family.   The more families that take this step, leads to more districts accepting the premise. The more districts that accept it, leads to states or provinces accepting it. Soon, it becomes a national force. What is intolerable to God is what is praised. Those who refuse this “tolerant” lifestyle are, ironically, no longer considered tolerable. They must be dealt with accordingly.   Anyone who cannot see this logical progression going on in the world simply does not want to see it. After the rapture of the church, this mental degradation will rise to such an extent that the world will, literally, destroy itself. Religions, ethnicities, and nations will have no basis for moral governance.   The idea of “tolerance” is the death knell of a society. What is intolerable to God should not be tolerated. When it is, God – and what He expects – becomes what is intolerable.   Lord God, help us to faithfully endure this world of ever-increasing immorality, never waffling on our stand that Your word is right and that it is to be always upheld, in its proper context. May we be people morally grounded in Your word. Amen.

    8 min
  3. 2D AGO

    Matthew 19:4

    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   “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.

    6 min
  4. 3D AGO

    Matthew 19:3

    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   “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.

    7 min
  5. 4D AGO

    Matthew 19:2

    Monday, 20 April 2026   And great multitudes followed Him, and He healed them there. Matthew 19:2   “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.

    4 min
  6. 5D AGO

    Matthew 19:1

    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   “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 an unseen process by which the water ascends.  A wonderful picture of Christ’s resurrection.  What a wonderful picture. And just as evaporation is not directly seen while it happens, but must be understood and accepted by faith, so too the resurrection is something we receive by faith: unseen to the natural eye, yet real, powerful, and life-giving.   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.

    7 min
  7. 6D AGO

    Exploring the Connection Between Matthew 18, the Book of Job, and Isaiah 18

    Exploring the Connection Between Matthew 18, the Book of Job, and Isaiah 18 For Bible in Ten – By DH – 18th April 2026 Welcome back to Bible in Ten. Today we completed Matthew 18.   And this leads us naturally to Book 18 of the Old Testament: Job.   And as an added supporting witness, we can also look to Isaiah 18.   In the previous companion study, Matthew 17 was connected to Esther. That gave us a picture of the kingdom approaching.  The Lord was present in Esther, though hidden. Israel was preserved. And the law, pictured through Haman, was shown to be the enemy, while the saving authority belonged to the Christ-picture in Mordecai. Now in Matthew 18, the scene seems to move forward.The kingdom is not only being anticipated.  It is now being morally explained. The question is no longer simply,  “How does the kingdom come into view?” The question now is, “What kind of spirit belongs in that kingdom?” “What kind of teaching belongs in it?” “How are the weak to be treated?” And what happens when men speak wrongly about God? That is where Job becomes such a powerful companion to Matthew 18.  And Isaiah 18 helps as well, because it gives the sense of the Lord watching from above, pruning before harvest, and then receiving an offering in Zion. So together, Matthew 18, Job, and Isaiah 18 form a very striking set. 1) Greatness in the kingdom begins with humility Matthew 18 opens with the disciples asking, “Who then is greatest in the kingdom of heaven?” Jesus answers by calling a little child. And He says that unless they turn and become as little children, they will not even enter the kingdom. Then He says that the one who humbles himself as this little child is the greatest. So the chapter begins with a complete overturning of human ideas of greatness. Greatness is not rank.  It is not force. It is not self-assurance. It is not religious confidence. Greatness is humility. And that is exactly why Job is such a fitting companion book. Because Eliphaz comes in the opposite spirit. He sounds wise. He sounds settled. He sounds experienced. He sounds spiritual. But he is not humble. He speaks as though he understands God’s ways. He speaks as though he can explain suffering. He speaks as though he can interpret Job’s condition with confidence.  And yet at the end of the book, God says that Eliphaz and his friends have not spoken rightly concerning Him. So right away, Job helps expose something Matthew 18 warns us about. A man can sound authoritative, and still be wrong about God. 2) The little ones matter to God Jesus then warns against despising one of the little ones (a picture of the believer who inherits the kingdom).   The preciousness of new life is discernable when Job in his despair calls against the night when his life was conceived and thus declared in Heaven.    And that is exactly where Eliphaz becomes so important in this picture.  Job is afflicted. He is broken.He is grieving. He is confused. He is suffering deeply. He is the very kind of man who should be handled with care.  But Eliphaz does not treat him that way. He does not protect the suffering brother. He does not gently restore him. He does not wait on the Lord. Instead, he imposes a theory onto him. He assumes Job must be guilty. He assumes suffering must prove wickedness. He assumes that if Job is crushed, then Job must deserve it. That is not shepherding. That is not humility. That is not kingdom thinking. That is bad teaching. And this is why Eliphaz can be seen as a picture of a wolf in shepherd’s clothing. He does not look dangerous at first. He looks sober. He looks religious. He looks thoughtful. But he is speaking wrongly about God. And he is using those wrong ideas against a wounded man. 3) Causing stumbling through false teaching In Matthew 18 Jesus speaks about causing one of the little ones to stumble.  And Job shows how this can happen. It is not only open evil that harms people. Religious error harms people too. Eliphaz presents a God who is reduced to a hard system of immediate retribution. In that system: if you suffer, you must have done evil. If you prosper, you must be upright. If you are crushed, you must deserve it. That sounds tidy. It sounds moral. It sounds explainable. But it is false.  And because it is false, it is dangerous. It can crush the weak. It can burden the suffering. It can push people toward despair instead of trust. That makes Eliphaz a very powerful picture of bad teaching. And just as was described in CG profound summary in the previous episode, this also helps picture the kind of spirit that reimposes bondage upon men. Eliphaz may not be a Judaizer in the historical sense, (the Law of Moses had not been given at the time of Job and it does not apply now either),  but he certainly shares the same kind of principle. He burdens instead of freeing. He accuses instead of restoring. He puts man under a crushing religious reading, instead of bringing him into rest. That is always the spirit of false religion. 4) The shepherd seeks the lost sheep Matthew 18 then gives the parable of the one lost sheep. The shepherd goes after the wandering one. The Father does not will that one of these little ones should perish. This is one of the tenderest parts of the chapter.  And again, Job helps by contrast.  Because Job’s friends do not act like shepherds seeking a lost sheep.  They do not pursue restoration. They do not move toward healing.  They move toward explanation. Toward accusation. Toward pressure. Toward conclusion. Perhaps they care more about defending their system than about helping the man. The true shepherd seeks the sheep. 5) Brotherly restoration versus religious prosecution Later in Matthew 18, Jesus gives instruction for how to deal with a brother who sins. The aim is restoration. “If he hears you, you have gained your brother.” That is kingdom conduct.  Careful, measured. patient and restorative. But Eliphaz does not move in that spirit. He does not proceed carefully. He does not begin with gentleness but with assumption.  Then he piles interpretation upon suffering.  Then he pushes Job under accusation. So Job gives us a picture of what happens when men try to lead others without truly knowing God.  It is religious prosecution instead of brotherly restoration. 6) The unforgiving servant and the spirit of bondage Matthew 18 closes with the parable of the unforgiving servant.  On the surface, the lesson is mercy. But as we saw, there is also something deeper in the background:  the danger of bringing men back under debt, burden, and bondage. And that is another place where Eliphaz fits the picture. Eliphaz reads Job through a moral ledger. A debt system. A burden system. A retribution system. He has no room for a righteous sufferer who must simply trust God. He has no room for grace. He has no room for divine purpose beyond punishment. So he becomes a useful picture of the same religious spirit that burdens men with wrong ideas about God. That spirit is always near wherever grace is obscured. 7) Isaiah 18 — pruning before blessing Now let us bring in Isaiah 18.    That chapter has a remarkable flow. The Lord is watching.  The nations are in view. Then before the harvest, there is pruning. Sprigs are cut off. Branches are taken away. And only after that does the chapter move toward an offering being brought to the Lord at Mount Zion. That fits Matthew 18 very well.  Because Matthew 18 is also a pruning chapter. If the hand offends, cut it off.  If the foot offends, cut it off.  If the eye offends, pluck it out. The point is not mutilation.  The point is moral seriousness.  What causes stumbling must go. What destroys must be removed. What corrupts kingdom life cannot be allowed to remain. And Job fits this same pattern too. The speeches of the friends are exposed. Human wisdom is cut down. Proud religious certainty is pruned away.  Job himself is humbled before God. Then, after all of that, restoration comes. So Isaiah 18 gives the prophetic shape.  Matthew 18 gives the kingdom teaching. And Job gives the lived moral drama.  All three reveal more of the rich tapestry of Scripture. 8) From Esther to Job — a beautiful sequence If you recall, we described how Matthew 17 with Esther gave a picture of kingdom approach. The King was present, though hidden. Israel was preserved. The death-word of law was overcome by the saving authority of the Christ-picture. Now Matthew 18 with Job seems to move into kingdom instruction. The kingdom is not only coming.  Its moral atmosphere is being revealed.The lowly are honored. The little ones are protected. False shepherds are exposed.  Pride is cut down. Bad teaching is rebuked. And forgiveness from the heart becomes necessary. And in that sense, Job becomes a beautiful kingdom book because it shows the wisdom of God overruling the wisdom of men. 9) The end of Job and the heart of Matthew 18 Finally, one of the strongest connections comes at the end of Job. God rebukes Eliphaz and the others.  But Job must pray for them.  That is a wonderful ending.  The righteous sufferer is vindicated.  But he is not vindicated merely to stand above them.  He becomes the intercessor for those who wronged him. And that is profoundly in the spirit of Matthew 18.  Forgiveness is not merely a legal thought.  It is from the heart. So Job ends not only with exposure of false teaching, but with mercy flowing through the one who suffered.  That is kingdom grace. Life Application We can consider how Matthew 18, Job, and Isaiah 18 work together very beautifully.   Matthew 18 gives the moral order of the kingdom: humility, care for the little ones, restoration, mercy, and forgiveness. Job shows how false religion harms people, especially through Eliphaz, who pictures bad teaching, false shepherding, and the dangerous con

    15 min
  8. 6D AGO

    Matthew 18:35

    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   “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.

    9 min

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The first episodes are from Genesis. Since Feb 2021 we began an exciting daily commentary in the the book of Acts since it is certain that almost all major theological errors within the church arise by a misapplication, or a misuse, of the book of Acts. If the book is taken in its proper light, it is an invaluable tool for understanding what God is doing in the redemptive narrative in human history. If it is taken incorrectly, failed doctrine, and even heretical ideas, will arise (and consistently have arisen) within the church. Since 2024 we have been going through the Gospel of Matthew verse by verse for the glory of God!