BIBLE IN TEN

Matthew 19:24

Tuesday, 12 May 2026
 
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 19:24
 
“Again, now, I say to you, easier, it is: camel through ‘aperture, needle’ to traverse, if rich entered into the ‘kingdom, the God’.” (CG)
 
In the previous verse, Jesus noted the impracticability of a rich man to enter the kingdom of the heavens. He now shows just how hard this is, saying, “Again, now, I say to you, easier, it is.”
 
Jesus will give an example of the immense impracticability of a rich person getting into the kingdom of the heavens. His words have resulted in several unfounded explanations of the meaning. What He says is, “camel through ‘aperture, needle’ to traverse.”
 
Two new words are introduced here. The first is trupéma, an aperture. In the case of a needle, it would be what we call its eye. The second is the rhaphis, a needle, coming from rhapto, to sew.
 
In plain English, Jesus says that it is easier for a camel to go through the aperture (the eye) of a needle than what He will next state. Before that, two amendments to this over the centuries to soften the meaning have been made. The first is that some claim the word is not κάμηλος [kamelos], a camel, but κάμιλος [kamilos], a cable. It is agreed there is no support for this, but it was introduced.
 
The second change-up is a switcheroo in the meaning of “aperture.” Instead of it being a literal needle’s eye, it is a gate called the Eye of the Needle, which is not big enough for a camel to go through.
 
This is something that was introduced much later in Christian history. Most believe it came about around the 1400s to soften the meaning of Jesus’ words, probably introduced by someone who was rich and didn’t like the implication of what Jesus says, which continues with “if rich entered into the ‘kingdom, the God’.”
 
In other words, it is easier for a camel to squish through the eye of a needle than for a rich person to get to heaven. The comparison of an animal going through a literal needle’s eye is seen elsewhere in Mideastern writings. The Koran uses Jesus’ statement exactly, without regard to a gate. The Talmud uses the term “elephant” instead of “camel.”
 
Another point is that the word trupéma, aperture, in Matthew is changed in Mark 10:25 to trumalia, orifice. Likewise, the word rhaphis, needle, is changed in Luke 18:25 to belos, a missile (as in the flaming darts of Ephesians 6:16).
 
Why are these changes important? It is because they demonstrate that Jesus was talking of something small, held in the hand, and that has an aperture or an orifice, not an eye. The word “eye” is an explanation, not a translation. In other words, Jesus was speaking of a literal needle with a teeny weeny, eensy weensy hole in it.
 
It was a phrase that would have been known and understood by the disciples without any changes or needed modifications.
 
Life application: At times, pastors will use the “small gate” explanation in an attempt to justify why it is ok to be rich, teaching that Jesus was giving a moral lesson and He wanted to show that a camel must get on its knees to squish through such a small gate. Thus, we should be humble as we rake in the millions.
 
This is a ludicrous twisting of Scripture, and it completely misses Jesus’ point. The words of this verse are making a point about trusting in anything but God for a right standing with him. Jesus will even say this explicitly.
 
But people run ahead with teachings that are easy to comprehend, sensational, or that seem to relieve the immense tension that arises with such a bold statement about wealth and salvation. If they would pick up the Bible and read it in context and from cover to cover, the tension would fade away.
 
Paul explains exactly what the meaning of Jesus’ words is in 1 Timothy 6:17 –
 
“Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy.”
 
Jesus was speaking about trust. Paul, speaking through Timothy to rich people (yes, saved rich people), speaks about trust. Trust in Jesus, regardless of how much you have, little or much. That is the sweet spot.
 
Heavenly Father, whatever wealth or possessions we possess, they ultimately came from You. We thank You for what we have, but we also know it could all be gone in a flash of fire or a deluge of water. We will put our trust in You alone for all things. Amen.

Matthew 19:23

Monday, 11 May 2026
 
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.  Matthew 19:23
 
“And Jesus, He said to the ‘disciples, His’, ‘Amen! I say to you that wealthy, impracticably, he will enter into the ‘kingdom, the heavens’.’” (CG)
 
In the previous verse, the rich young ruler went away sorrowful because he had great possessions. With his departure, the narrative continues, “And Jesus, He said to the ‘disciples, His’, ‘Amen!’”
 
Jesus has a statement of surety to be considered based on what has just happened. His initial statement, “Amen,” calls for attention to what He will next say. And what He will say was, and remains in people’s minds to this day, a shocking proclamation. He said, “I say to you that wealthy, impracticably, he will enter into the ‘kingdom, the heavens’.”
 
A new adverb is seen here, duskolós, impracticably. It refers to that which is impracticable. The word “hardly” almost measures up to the thought, but it implies something that can be done with effort. The biblical understanding of the words excludes merit. As such, impracticably, which refers to something “incapable of being performed or accomplished by the means employed or at a command” (Merriam-Webster), is a better fit.
 
Jesus doesn’t state the reason here, but as noted, understanding His meaning from the greater body of biblical Christian theology, it is understood that identifiers such as lineage, gender, status, wealth, culture, etc., have nothing to do with entry into the kingdom of the heavens.
 
Jesus’ words will cause a state of mental confusion among the disciples, but His reassurances will let them know that what is impracticable from one angle is perfectly plausible and practicable from another.
 
Life application: Anywhere you go on our spinning blue ball called Earth, there will be rich people and poor people. A common trait among the majority of the wealthy is that they have been blessed by God, or gods, or their own efforts (as if they are gods), and those around them have not been so blessed.
 
This is natural to assume. Hollywood actors may be good at what they do, but there are innumerable other actors who are just as good or better who came at the wrong time, had a bad day while interviewing, etc.
 
But those who get the actor position don’t consider all the variables. Most assume it was because of their greatness that they were selected. Eventually, this forms into a god complex as people throw themselves at their feet, money comes in so quickly they cannot spend it all, and everything seems as if the world was fashioned just for their existence.
 
Such thoughts will inevitably lead to the thought that God must love them because He set up their lives to be so marvelous. If this is so, there is no need to rely on another for the greater spiritual matters involved in a relationship with God. Such as that is for those who aren’t in His favor and need to “work” at getting right with Him.
 
As noted, the disciples were a part of the Jewish culture. They were surrounded by the rich, spiritually elite, kings, and so forth. The natural assumption was that God had blessed these people, as if the material world is what God is interested in. Jesus is working them through such misconceptions, but it won’t be until His crucifixion and resurrection that their understanding will begin to truly develop.
 
And yet, years later, there were still incorrect assumptions in their minds. Peter showed this when he failed to uphold the purity of the gospel as recorded by Paul in Galatians 2. Peter was still relying on earthly aspects of cultural adherences and identities as having a priority over faith in Jesus Christ. Paul had to call him out on that.
 
No such thing matters in this physical world concerning what is needed to be right in the spiritual kingdom, which God has ushered in. Faith. Faith in Jesus Christ and what He has done is what matters. Add anything else into the mix, and it becomes about us and what we have, do, or are. Fix your eyes, heart, and affections on Jesus!
 
Lord God, the Christian faith turns the ideas of this world upside down. We know that a difficult life, even one filled with pains or sadnesses, does not mean we are not favored by You. Thank You for the reassurances we have that Jesus has accepted us because of faith in what He has done. Thank You for this simple path back to You. Amen.

Matthew 19:22

Sunday, 10 May 2026
 
But when the young man heard that saying, he went away sorrowful, for he had great possessions. Matthew 19:22
 
“And having heard, the young man, the word, he departed – grieving, for he was ‘having possessions, many’.” (CG)
 
In the previous verse, Jesus said to the young ruler, “If you desire to be complete, you go, you sell your ‘the possessings,’ and you give these to ‘poor’, and you will have treasure in heaven. And you, hither! You follow Me.”
 
That was the final instruction for this young man to enter perpetual life in the manner he requested. Matthew next records, “And having heard, the young man, the word, he departed – grieving.”
 
It must be remembered that this person was asking how he could merit perpetual life. This is the problem. The young ruler was making the issue about himself and his merit before God. All three synoptic gospels indicate this. Matthew, which is indicative of the other accounts, said, “Teacher, what ‘good’ I should do that I may have ‘life perpetual’?”
 
He was doing this based on the words of the law found in Leviticus 18:5. Jesus’ answer was necessary to give as He did because the law was still in full force. It would be inappropriate for Him to say that He could find life some other way at this time.
 
Therefore, Jesus gave the commandments He wanted the young man to focus on, and then He said to be complete in meeting them, he would need to sell what he possessed, give it to the poor, and he would have treasure in heaven. Then he was to come to Jesus and follow Him.
 
This is what brought about his grief. He would have to give up everything to attain life, but what a challenge! But this is how the law works. If he couldn’t love his neighbor as himself, he proved, by default, that he did not love God above all else.
 
Because of this, Matthew records, “for he was ‘having possessions, many’.” As the subject and accomplishment were about himself while living under the law, he could not find the spiritual stamina to do it. And indeed, no one could. Approximately fourteen hundred and fifty years of Israel living under the law proved this.
 
But step back now and look at what he missed by making it about himself. Jesus told him to keep certain commandments. Did Jesus do this? Yes, He fulfilled the law perfectly. But more, before He did that, what did He do? He gave up all of the riches of heaven to accomplish the necessary requirements of the law –
 
“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.” Philippians 2:5-11
 
Jesus gave up everything, giving Himself to the poor people of the world who were stuck under the authority and condemnation of Satan. He did not ask the ruler to do anything He didn’t do. Now that Christ has fulfilled the law, the answer to the same question can be answered quite differently –
 
Q: Teacher, what ‘good’ I should do that I may have ‘life perpetual’?
A: Trust in the completed work of Jesus Christ, and you will have ‘life perpetual’.
 
Jesus had not yet completed His mission when the young man came to Him. Therefore, the answer had to be about the law leading to death. Now, with Christ’s sacrificial offering that brought the law to an end, there is no law to deal with. Rather, there is Christ’s fulfillment of it. Our faith is in what He did, not in what we must do. Our “doing” is His “having done.”
 
Life application: The general tone of commentaries concerning this passage is essentially that we must do what Jesus instructed this young man. And it is true, if we accept the premise that we are under law, such as the Seventh Day Adventists, Hebrew Roots adherents, etc., claim, then we are obligated to do just what Jesus told him to do.
 
However, if we accept the premise that Jesus died in fulfillment of the law, we are under no obligation to do those things. They have been done for us. Why would Jesus tell you to do the things of the law that He accomplished, fulfilled, and annulled? That would mean His cross was a pointless gesture.
 
He wouldn’t, and He doesn’t. All He asks of the people of the world to do is to trust that His doing was sufficient and that He will be our representative before the Father. So the proposition is laid forth for you. You can go it alone under law, or you can trust Jesus, who accomplished all, all by Himself. Choose wisely. Choose Jesus.
 
Lord God, it is not easy to set ourselves aside and say, “I will relinquish my very soul into the hands of another.” But when the “other” is You, how easy it suddenly becomes. Thank You, O God, for coming in the form of a bondservant under the law to redeem us to Yourself. What manner of love this is! Hallelujah to You, O God. Amen.

Matthew 19:21

Saturday, 9 May 2026
 
Jesus said to him, “If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me.” Matthew 19:21
 
“He said to him, Jesus, ‘If you desire to be complete, you go, you sell your ‘the possessings,’ and you give these to ‘poor’, and you will have treasure in heaven. And you, hither! You follow Me.’” (CG)
 
In the previous verse, the young ruler told Jesus that he had guarded all the commandments Jesus referred to in the previous verses since his youth. With that having been said, Jesus next gets to the root of the man’s true state by giving him one last directive. Matthew records, “He said to him, Jesus, ‘If you desire to be complete, you go, you sell your ‘the possessings,’.’”
 
A new word is seen, huparchó, to exist, to be, to possess. It is from hupo, under, and archomai, to commence. The connection can be seen in the sentence, “It is he who is the pastor of the church.” He possesses the position of pastor. The things that the ruler had existed under him.
 
Jesus’ instruction is to take those things which existed under him, which were obviously unnecessary to him if he faithfully kept the commandments he claimed he kept. The reason for this, in particular, is because of the last one Jesus referred to. It was not a part of the decalogue. Instead, it was a principle found in the moral codes of Leviticus, “You shall love your neighbor as yourself.”
 
If he loved his neighbor as himself, he would tend to his neighbor as he tended to himself. But he was rich, and many of his neighbors, the people of Israel and any strangers among them (Deuteronomy 10:18, etc.), were poor.
 
If he loved them as he loved himself, he would tend to their needs just as he tended to his own. Jesus has, as in Matthew 5, raised the bar from simple precepts to what lies behind them. The parable of the Good Samaritan is an example of such a situation. The idea of tending to them in this way is made explicit in the next words, “and you give these to ‘poor’, and you will have treasure in heaven.”
 
A bar has been set for this young ruler. To attain perpetual life under the law, he would need to give up everything he possessed as a demonstration of his true care for the precepts of the law. Understanding this, He next says, “And you, hither! You follow Me.”
 
Another new word is seen, deuro, hither, or here. In most cases, it is used as an emphatic verb, signifying to come hither. But the verb is only implied. It can also be used as an adverb. It is used that way in Romans 1:13, where it says, “Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now [deuro]) ...”
 
Jesus implores him that if he wants to learn the way of meriting favor through the law, he will sell everything, give it all to the poor as a demonstration of his love for his neighbor, and then come to Him to learn the way of attaining perpetual life as stated in Leviticus 18:5 –
 
“And you guard my enactments and my verdicts, which he will do them, a man, and he lived in them. I, Yehovah.” Leviticus 18:5 (CG)
 
The man’s question was based on that precept. Therefore, Jesus gave His answer to this man based on his question. He did not introduce salvation by grace through faith at all. Rather, He confirmed what is necessary to attain eternal life through law observance.
 
Life application: This interaction between the ruler and Jesus has nothing to do with Christians attaining eternal life through the finished work of Jesus. The man was emphatically implored by Jesus to follow Him. Jesus had not yet died in fulfillment of the law. If the man followed His instructions and then followed Him as instructed, he would have been “perfect” in his pursuit of the law.
 
Obviously, this could not have happened, but Jesus’ words were an instructional tool to learn what is required if one wants to attain life through law observance. The key to understanding this interaction is the man’s initial words concerning his desire for perpetual life. He said, “Teacher, what ‘good’ I should do that I may have ‘life perpetual’?”
 
He inserted himself into the equation, “What good shall I do?” If he had asked, “Teacher, how can I be granted eternal life?” Jesus’ response may have been completely different. The answer to the question for us is, “There is no good thing you can do to merit eternal life.” Instead, we must trust in what Jesus has done.
 
Understanding this, it is ridiculous to use this interaction as an example of what Christians should do. The Roman Catholic Church has what are known as the “counsels of perfection.” They build their theology on works, known as supererogation, based on this example. But perfection cannot come through works. We are already tainted with sin.
 
Rather, perfection comes through faith in Christ. His perfection is imputed to us. This interaction between the ruler and Jesus has nothing to do with Christian faith. It should never be used as an example of what we are to do to be pleasing to God.
 
To do so will only diminish the glory of what God has done for us in the giving of Jesus. Let us not mar grace. After salvation, if we want to do good stuff, that is great. But it should never be considered a condition for attaining perfection.
 
Lord God, thank You for the lessons we learn in Scripture. They lead us to the understanding that Jesus is all we need to be right with You. May we never assume that we can merit Your favor apart from Him. All glory to You, O God! Amen.

Matthew 19:20

Friday, 8 May 2026
 
The young man said to Him, “All these things I have kept from my youth. What do I still lack?” Matthew 19:20
 
“He says to Him, the youth, ‘All these I guarded from my youth. What yet, I lack?’” (CG)
 
In the previous verse, Jesus finished His list of things to do in order to merit perpetual life. His answer was in response to the ruler’s question about what he needed to do to obtain it.
 
Before evaluating the verse, it should be noted that there are some differences between texts –
 
“He says to Him, the youth, ‘All these I guarded from my youth. What yet, I lack?’” (CG)
“All these I have kept,” said the young man. “What do I still lack?” (BSB)
 
With these differences noted, and now that Jesus’ list has been given, this man replies to Jesus. Matthew records, “He says to Him, the youth.”
 
A new word is seen here. The man is now identified as a neaniskos, a youth. The term is used concerning a man up to the age of forty. It is ultimately derived from the adjective neos, new, as in “what was not there before”.
 
So, despite being a ruler, he is not an elderly person. This may explain why he is naïve about the ways of law, death, and attaining eternal life. Although the inability to perceive one’s own sin does not suddenly perish with age.
 
However, this person sees that aging and death lie ahead, and he is looking to avoid that by meriting what had thus far eluded the people of Israel. Having been presented with Jesus’ words, he says, “All these I guarded from my youth.”
 
Two new words are seen here. However, they are only in some texts. For other texts, they will be introduced in the parallel account found in Mark 10. The first word is phulassó. It signifies to watch or guard, being derived from phulé, an offshoot, such as from a race or clan.
 
The idea is that someone from a particular race is isolated to that race. Hence, one would guard his genealogy, watching or guarding it as his heritage. This young man claims to have watched over his keeping of each commandment given by Jesus, not having strayed at all from faithful observance. And he has done it from his neotés, youth.
 
This is the second new word. It too is derived from neos, new. So this man is a youth who claims he has kept watch over the necessary commandments stated by Jesus since his youth. It seems a point is being made here about a lack of understanding by saying he was a youth, and yet the man is claiming he kept all the commands since his youth.
 
He is overly confident in his accomplishments despite lacking the years necessary to understand how things actually work. Despite this, he continues by asking Jesus, “What yet, I lack?”
 
One more new word is seen, hustereó, to be later. By implication, it means to be inferior or to fall short or be deficient. In other words, if someone is in a race and he comes in later, or last, he is deficient in what is necessary to win.
 
This young ruler is in a race to attain perpetual life. He wants to know how he can win this race by eliminating whatever will cause him to “arrive later” at the goal.
 
Life application: The word hustereó is used several times in a manner similar to the question of the young ruler here. In Romans 3, Paul says, “for all have sinned and fall short [hustereó] of the glory of God.” Again, in Romans 4, it says –
 
“Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short [hustereó] of it.” Hebrews 4:1
 
Another time where it is in a similar context, it says –
 
“...looking carefully lest anyone fall short [hustereó] of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled.”
 
Paul elsewhere equates our time in this life as a race, noting of himself, “I press toward the goal for the prize of the upward call of God in Christ Jesus” (Philippines 3:14). If we are somehow trying to merit our salvation, we will always arrive late, lacking the necessary requirement to attain eternal life.
 
Paul’s race was not one attempting to merit salvation. Rather, his race was one ran because of his salvation. He was striving ahead in Christ’s salvation, offered to all and attainable by simple faith in what He has done. This is what is pleasing to God. It is certain that God has no time for braggadocios who set out to impress Him with their insufficient efforts to merit His favor.
 
He is looking for those who are trusting in His provision. We are already in the ocean of sin. There is nothing we can do to get ourselves out of it. But He is pleased to extend His hand through Christ if we are willing to reach out for it. Be wise and take it! That is where God will find true pleasure in you.
 
Lord God, we are lost sinners heading for destruction without reliance on Jesus. But You sent Him! Despite our fallen state, You were willing to send Your Son into the world to rescue us. Where does such love come from? Thank You, O God, for the wonderful grace found in Jesus Christ our Lord., and Savior. Amen.

Matthew 19:19

Thursday, 7 May 2026
 
‘Honor your father and your mother,’ and, ‘You shall love your neighbor as yourself.’” Matthew 19:19
 
“You honor the father of you and the mother, and you will love the ‘near you’ as yourself.” (CG)
 
In the previous verse, and in response to the question about how to enter perpetual life, Jesus began listing a series of commands that were intended to make this come about. That list continues with, “You honor the father of you and the mother.”
 
Jesus had listed from the Ten Commandments numbers six, seven, and eight. He now backs up to the fifth –
 
“Honor your father and your mother, that your days may be long upon the land which the Lord your God is giving you.” Exodus 20:12
 
This was probably a shoo-in for the man questioning Jesus. Even though he was a bit unruly in High Yeshiva, those days were gone, and mom and dad would give him a thumbs up when he needed it. After all, he was their precious Schlomo who was to carry on their name with his own family.
 
So far, so good. Jesus now diverts from the Ten Commandments to cite one of the moral laws laid out in Leviticus, saying, “and you will love the ‘near you’ as yourself.” This precept is cited in a string of moral and ceremonial precepts in Leviticus 19 –
 
“You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the Lord.” Leviticus 19:18
 
At this point, the ruler is probably thinking the deal is sealed. Despite no one else having made it since the giving of the law, he could do it! His neighbors loved him. He always had parties in the cul-de-sac and invited them for the fun and food. For sure, if anyone had done these things, it was him!
 
Life application: In Romans 13, Paul gives a general repeat of what Jesus has said here. He changes the order of things and adds in additional material, but it reflects the thought conveyed by Jesus –
 
“Owe no one anything except to love one another, for he who loves another has fulfilled the law. 9 For the commandments, ‘You shall not commit adultery,’ ‘You shall not murder,’ ‘You shall not steal,’ ‘You shall not bear false witness,’ ‘You shall not covet,’ and if there is any other commandment, are all summed up in this saying, namely, ‘You shall love your neighbor as yourself.’ 10 Love does no harm to a neighbor; therefore love is the fulfillment of the law.” Romans 13:8-10
 
Paul is not saying that believers are to do these things in order to merit salvation. Just the opposite is the case. He is saying this because Jesus has merited our salvation, and we should desire to act in accord with the salvation He has provided.
 
It would be completely contradictory for Paul to say in Romans 6:14 that we “are not under law but under grace,” and then to tell those in the church that they must obey certain laws in order to be saved.
 
But this is how many interpret what Paul is saying, such as, “See, Paul observed the Ten Commandments, and he has told us to do so too.” In this perverse thinking, adherence to Moses becomes the vehicle by which we are supposedly pleasing to God, something contrary to the gospel, which says we are pleasing to God through trusting Jesus’ merits before His throne.
 
As can be seen, there is a difference in “pleasing for salvation” and “pleasing because one has been saved.” Jesus did the first, and we are asked to consider and apply the latter to our walk before God. That conduct, then, leads to how we will be judged, not “for” but “in” our salvation –
 
“For no other foundation can anyone lay than that which is laid, which is Jesus Christ. 12 Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, 13 each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. 14 If anyone’s work which he has built on it endures, he will receive a reward. 15 If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.” 1 Corinthians 3:11-15
 
Get the boxes right. Be sure to stay away from anyone who teaches that you must act in order to be saved. Jesus acted for us. We are to believe. This is the difference between the true gospel and a false one.
 
Lord God, thank You that we do not need to merit our salvation. If we did, we would be like every other person in every other religion on the planet. We would be pursuing salvation through our own efforts, never knowing if we had done enough. But we know that Jesus did it all and that, through Him, we are saved. Hallelujah for Jesus! Amen.
 

Matthew 19:18

Wednesday, 6 May 2026
 
He said to Him, “Which ones?”Jesus said, “‘You shall not murder,’ ‘You shall not commit adultery,’ ‘You shall not steal,’ ‘You shall not bear false witness,’ Matthew 19:18
 
“He says to Him, ‘Which-such?’ And Jesus, He said, ‘Not you will murder, not you will commit adultery, not you will steal, not you will false-witness.’” (CG)
 
In the previous verse, Jesus noted that One is good, God. After that, He answered the ruler’s question concerning what to do to obtain perpetual life, saying that if he wanted to have perpetual life, he was to keep the commandments. Hearing this, and knowing there were a lot of commandments mentioned in the Law of Moses, “He says to Him, ‘Which-such?’”
 
A new word is seen, poios. It is derived from pou, where, and hois, what sort of or such. The pou is turned into an individualizing interrogative (of character) to indicate “what sort of.” Hence, the entire thought gives the sense of “which ones,” or “what ones,” or something similar, based on the context.
 
However, the idea is that he is looking for quality of command rather than a cumulative list. In other words, “keeping what sort of commands are necessary for me to live.”
 
One would think Jesus would look at the man and say, “Well, you need to observe the entire law perfectly.” However, He doesn’t. He sticks with the qualitative for His response, citing a somewhat surprising list of the sort that will lead to life. At the same time, He excludes some that the people found extremely important, like the Sabbath. To begin, Matthew records, “And Jesus, He said, ‘Not you will murder.’”
 
It is the sixth commandment. It is a rather easy thing to keep from doing. Your neighbor is alive. Despite how much you like or dislike him, just don’t intentionally kill him, and you can check that one off the list. Next, Jesus says, “not you will commit adultery.”
 
This is the seventh commandment. It seems easy enough. The people were told not to do this thing. Therefore, if Jesus has set that as a standard, and a person can refrain from doing it, then he is a step closer to eternal life. Jesus next goes to the eighth commandment, saying, “not you will steal.”
 
Again, stealing is something one can refrain from doing if he is trying to earn his way to heaven. The need or the temptation might be there, but all he has to do is just not do it. Things are looking good for this guy if he has paid heed to Moses. Jesus next says, “not you will ‘false-witness’.”
 
This is another new word, pseudomartureó. It is derived from pseudomartur, a false witness. That, in turn, comes from pseudés, false, and martus, a spurious witness. Jesus is referring to the ninth commandment concerning lying. This is another command that seems easy enough. Just tell the truth, and things will be fine.
 
Jesus has added nothing new to the requirement, something maybe the ruler was expecting. Instead, He cited laws from the second half of the Ten Commandments, those pertaining to responsibilities toward others. He has not finished, but so far, it seems as if this guy might be a shoo-in for perpetual life, depending on his past conduct.
 
Life application: Jesus’ words to this man refrain from the responsibilities directed toward God found in the first half of the Ten Commandments. This is purposeful because if one cannot meet his obligations toward his fellow man that he can see, it is certain he will not meet his obligations toward God, whom he cannot see.
 
Therefore, Jesus will get to the heart of the matter with this man and his desire to be granted perpetual life. One step at a time, Israel is being schooled on what is necessary to please God. They are also being shown why no one since the time of Moses has lived and continued to live without dying.
 
In seeing this, they will then have all the information they need to choose a Messiah who can deliver them from their body of death, something Paul speaks about in Romans 7. Unfortunately, the enticement of self-aggrandizement is so strong in most people that they cannot let go and trust God alone for salvation.
 
Instead, we as humans have an innate desire to put ourselves into the salvation equation, looking for a pat on the back from God when we stand before Him. But God has accepted the work of Jesus. This alone is where our righteousness can stem from. Therefore, no compliments will be given to those who look to themselves for justification.
 
“But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe.” Romans 3:21, 22
 
Lord God, thank You for the simplicity of the gospel. Help us to not to trip over it in our search for eternal life. Rather, may we carefully pay heed to what You have done through Jesus and be willing to accept that alone for our reconciliation with You. Amen.

Matthew 19:17

Tuesday, 5 May 2026
 
So He said to him, “Why do you call Me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments.” Matthew 19:17
 
“And He said to him, ‘Why, to Me, you say, “Good?” None ‘good’, if not One – the God! And if you desire to enter ‘the life’, you guard the commandments!’” (CG)
 
In the previous verse, Jesus was asked by one who came to Him concerning what he needed to do to have perpetual life. The response is now given, saying, “And He said to him, ‘Why, to Me, you say, “Good.”?’”
 
This is in response to the man’s words to Jesus, “Good Teacher...” The word “good” is not in all texts, and people debate over whether it belongs there or not. This is probably because elsewhere people are called “good.” For example, Jesus uses the term in Matthew 12:35, where He says that a good man, out of the treasure of his heart, brings forth good things.
 
It may be that to avoid a supposed contradiction, this word was taken out. Such instances do not demonstrate any contradiction. Jesus is, at the time, being asked about how to have perpetual life. As seen in the previous commentary, that was most certainly based on Leviticus 18:5. As such, it is a matter of law. Jesus has come. The law was a tutor to point people to Christ.
 
In other words, though the promise of attaining life through the law was given, it was obvious by the time Christ came that nobody could do it. Therefore, there was a need for the Messiah – God incarnate – to come and do what no fallen person could do.
 
It is for this reason that Jesus asked why He was called “Good Teacher.” It is the reason He continues that thought, saying, “None ‘good’, if not One – the God!”
 
The law was given by God. It is His standard. If someone could do the things of the law, it would mean he was God. This is because original sin already infects humanity. We are fallen and, as Paul explains, we are incapable of perfectly performing under the law. Rather, “Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin” (Romans 3:20).
 
Jesus is indicating this to the man, and to all who will heed. In order to continue that line of thought, He next says, “And if you desire to enter ‘the life’, you guard the commandments!”
 
A new word is seen here, téreó, to guard, such as from loss or injury. This is done by keeping an eye on what is being guarded, as a guard in a watchtower or other station would do.
 
The meaning is, if he does just what it says in Leviticus 18:5, he will enter ‘the life’. As it says, “And you guard my enactments and my verdicts, which he will do them, a man, and he lived in them. I, Yehovah” Leviticus 18:5 (CG). This is what will bring life.
 
Life application: If you want to enter the life that is eternal, Jesus says you must guard the commandments, just as it says in Leviticus 18:5. As is seen from Israel’s history, this means perfectly, without one error or slip-up. Nobody else was able to do it. Do you think you can? But, as Jesus has shown, it is the only way to enter eternal life.
 
Oh no! This is a problem. Israel still doesn’t get it thousands of years later. And so, what are we to do? The answer is, “Trust in Jesus.” He did the things of the law perfectly. Being God, He was capable of doing so. Now, through trust in Him, life can be obtained.
 
His work and perfect righteousness are imputed to those who will trust, by faith, that what He has done is sufficient to accomplish what God expects. In other words, God DOES NOT expect YOU to fulfill the law. It was given as a tutor to lead humanity to Christ. God expects you to TRUST JESUS’ FULFILLMENT OF THE LAW.
 
So... do it today. Give up on yourself and commit your hopes to the merits of Jesus Christ. He will not let you down.
 
Lord God, thank You that we don’t have to earn what has been so graciously granted to us by You through the giving of Jesus. May we never disgrace the cross of Jesus Christ by attempting to merit Your favor through our own pitiful attempts at attaining righteousness. Instead, we will trust JESUS! Amen.

Matthew 19:16

Monday, 4 May 2026
 
Now behold, one came and said to Him, “Good Teacher, what good thing shall I do that I may have eternal life?” Matthew 19:16
 
“And you behold! One having approached Him, he said, ‘Good Teacher, what ‘good’ I should do that I may have ‘life perpetual’?’” (CG)
 
In the previous verse, Jesus laid His hands on the little children and then departed. Next, it says, “And you behold! One having approached Him.”
 
Luke 18:18 identifies this person as a ruler. Whether this means the rule of a city, a synagogue, or someone in a position like the Sanhedrin isn’t stated. But he is in some position of authority. This man approached Jesus and “he said, ‘Good Teacher, what ‘good’ I should do that I may have ‘life perpetual’?’”
 
This seems to be an obvious question as the law itself offers it to the people –
 
“And you guard my enactments and my verdicts, which he will do them, a man, and he lived in them. I, Yehovah.” Leviticus 18:5 (CG)
 
The meaning is that a man would live by doing what the Lord says. That is a promise right from the law. But this man sees an obvious problem with this seemingly simple promise. Nobody in his history was alive except those born in his general generation.
 
Everybody since Moses had been born, lived, and died. One generation after the next, the people continued to die. As such, this man is curious to find out what the Lord was referring to. Thus, this man is not unlike Joseph of Arimathea, who came to Jesus to ask deep theological questions of Him despite the fact that he was a ruler of the Jews.
 
Their own theology had failed them. They strove under the Law of Moses, looking for the secret to living under the law, and they kept on punching their proverbial tickets. He is trying to get past this seemingly impassable wall.
 
Life application: It may be that this person came to Jesus to seek the key to being resurrected and then live forever at that time. If so, this would be someone from the Pharisee side of the theological aisle. However, he does not ask about the resurrection specifically. Instead, he asked about life perpetual apart from any other distinction.
 
Therefore, it is likely the man is looking to the promise in the law and wondering how he can get around dying in the first place. If this is true, he could be either a Pharisee or a Sadducee.
 
Sadducees didn’t believe in a resurrection, but there is no reason to assume they didn’t believe they could merit life through their deeds as promised in Leviticus. For the most part, unless someone has a misfiring brain, nobody wants to die.
 
People have been trying to cheat death all along. Today, there are companies and individuals striving to lengthen life or even cheat death altogether. As for the Jews at Jesus’ time, if the Law of Moses gave a way for man to live, why wasn’t it working?
 
For the next few verses, Jesus will deal with this issue. He will get to the heart of the matter concerning how to obtain perpetual life. Regardless of the outcome of this story in Matthew, if you would like the answer as to how to “cheat death,” which isn’t really cheating at all, John’s gospel explains the matter clearly and without any ambiguity –
 
“And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 15 that whoever believes in Him should not perish but have eternal life. 16 For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. 17 For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.” John 3:14-17
 
If you want what the world has sought after since man first trod on the earth, come to Jesus. He alone has defeated death. If you believe the gospel of Jesus Christ, you too will live forever.
 
Lord God Almighty, we who have believed thank You for the absolute assurance we possess concerning the hope of eternal life. We know that we possess it, and we know it because Jesus has led the way. Death is defeated in Him, and we place our trust solely in Him. Thank You for Jesus Christ our Lord. Amen.

Matthew 19:15

Sunday, 3 May 2026
 
And He laid His hands on them and departed from there. Matthew 19:15
 
“And having laid the hands on them, He went thence.” (CG)
 
In the previous verse, Jesus told the disciples they should not prohibit the little children from coming to Him because it is those like them to whom belong the kingdom of the heavens. Matthew next records, “And having laid the hands on them, He went thence.”
 
Mark, as before, gives a fuller rendering of the event, saying, “And He took them up in His arms, laid His hands on them, and blessed them.” The fact that Jesus laid His hands on the children means that He blessed them. It wasn’t just that He rubbed their heads and told them they were cute.
 
What Matthew says is fully sufficient to convey implicitly that which Mark makes explicit. The reason for the difference is that a Jewish audience would know very well what the laying on of hands signified, whereas a Gentile audience may need a fuller explanation.
 
In verse 19:13, it said the children were brought so that Jesus might put His hands on them and pray. Because of this, scholars struggle to connect those words with what Jesus does here. For example, Bengel says, “Our Lord is not said to have prayed, as He had been asked to do in Matthew 19:13, by those forsooth who were not fully aware of His oneness with the Father.”
 
Bengel is saying that Jesus didn’t need to pray because He is One with the Father. That is faulty logic. Elsewhere, Jesus prays to the Father. The Pulpit Commentary follows suit with Bengel’s logic, saying, “Doubtless there was meaning in this omission. In conferring blessing he was acting in his Divine nature, and had no need of prayer.”
 
That assumes too much. The people did not know Jesus was God incarnate. The disciples struggled with this until it became explicit after the resurrection. Rather, the act of blessing is to be taken as an act of prayer. This would be true with any person who blesses another. The very act of blessing in this context implies that the words are a petition to God for the blessing to be realized.
 
Life application: Of this verse, Charles Ellicott says –
 
“The words and the act have rightly been regarded, as in the Baptismal Office of the Church of England, as the true warrant for infant baptism. More than doubtful passages in the Acts and Epistles; more than the authority, real or supposed, of primitive antiquity; more than the legal fiction that they fulfil the condition of baptism by their sponsors—they justify the Church of Christ at large in commending infants, as such, to the blessing of their Father. The blessing and the prayer of Christ cannot be regarded as a mere sympathising compliance with the fond wishes of the parents, and if infants were capable of spiritual blessings then, why, it may well be asked, should they be thought incapable now?”
 
Ellicott and others see Jesus’ act in these verses as justification for infant baptism. And yet, to him, the steady stream of baptisms which follow belief for every person in the book of Acts, along with the prescriptive words found in the epistles, are “doubtful” in justifying immersion after belief? How can that be?
 
Jesus explicitly said to make disciples and baptize them, implying belief followed by baptism. His words are after the resurrection and are to be taken as a prescriptive command.
 
Further, Jesus did not baptize the children in this passage. He took them in His arms, and He blessed them. Blessing is not baptism. At best, an infant can be prayed over and dedicated to God. This is appropriate, and it is an act for the parents to openly make a commitment to raise their children in a godly, Christian manner. There is nothing wrong and everything right about that.
 
But to somehow try to justify infant baptism, while also denying the need for believers’ baptism based on the Bible, is an impossible task because such a doctrine cannot be inferred, much less be found in Scripture.
 
Just because tradition is introduced into a church or denomination, it cannot be held as acceptable, no matter how long it has been practiced, if it does not conform to what the Bible says. If you have never been scripturally baptized after putting your faith in Jesus, it is time to do so. The Lord commanded it, the book of Acts makes it a normative event, and the epistles confirm that it is the proper practice to follow for all who believe.
 
O God, thank You that Jesus died, was interred, and rose again! In honor of that wonderfully good news, help us to be obedient to follow Him in believers’ baptism, just as He instructed us to do. Praises to You, O God, for what You have done in Christ Jesus our Lord. Amen.
 

Matthew 19:14

Saturday, 2 May 2026
 
But Jesus said, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven.” Matthew 19:14
 
“And Jesus, He said, ‘You permit the children, and not you estop them to come to Me, for such, it is, the kingdom of the heavens.’” (CG)
 
In the previous verse, little children were brought to Jesus that He might put His hands on them and pray. However, the disciples rebuked them. Because of this, it next says, “And Jesus, He said, ‘You permit the children.’”
 
As before, Mark gives additional information, saying, “But when Jesus saw it, He was greatly displeased and said to them...” Jesus will use this event to make an object lesson for those who will pay heed. The disciples, through their roughness, were excluding the very type of person God is seeking. Therefore, He continues, saying, “and not you estop them to come to Me.”
 
There is a new word here, kóluó. James Strong defines it as estop. It is an archaic word that goes beyond stopping something to stopping up or plugging, akin to sealing a hole. The word continues to be used in legal matters. Beyond that, it is hardly seen.
 
There was an actual right of these children to be brought before Jesus, being of Israel. To preclude them from coming to the Messiah would be unthinkable. However, not only was this a right of such, but Jesus will also use this right to form an object lesson for the disciples, and by extension for all, to learn from. And so, He continues, saying, “for such, it is, the kingdom of the heavens.”
 
Jesus is doing the same thing as He did in the previous Chapter –
 
“At that time the disciples came to Jesus, saying, ‘Who then is greatest in the kingdom of heaven?’2 Then Jesus called a little child to Him, set him in the midst of them, 3 and said, ‘Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. 4 Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. 5 Whoever receives one little child like this in My name receives Me.’” Matthew 18:1-5
 
As was seen in that object lesson, it was not directly little children that are greatest in the kingdom of the heavens, but those who are like little children. The same is true here. These little children had a right (and an obligation) as children of Israel to participate in all cultural matters. They were circumcised, observed the Sabbath, observed the Passover, etc. As such, they had every right to come to Jesus, who is the fulfillment of those types and shadows.
 
However, it is not these children who, by default, were entitled to the kingdom of the heavens, something assumed by scholars, preachers, and teachers of the word the world over, as if little children are automatically granted the rights of entry into God’s kingdom, something the Bible never teaches. Rather, it is those who become like them, meaning accepting God’s gospel by simple, childlike faith, who fit the words, γὰρ τοιούτων [gar toioutōn] “for such.”
 
Jesus is making an analogy between the little children of Israel, who were obligated to and had the right to the cultural benefits of Israel, and the people of the world who (if they are to participate in the kingdom of the heavens) are obligated to the same standard of entry as anyone else and who are entitled to every benefit derived from that entry.
 
Life application: The faulty teaching that all children are entitled to entry into the kingdom of the heavens, unfortunately, permeates the world of both believers and non-believers. Believers read the words and fail to see the object lesson Jesus is making. The teaching dismisses the doctrine of inherited sin, and it fails to understand the distinction between Israel and the nations.
 
Israel of the past is a template for salvation in Christ. There is a single entity entitled to receive the benefits, that entity is marked by certain traits, and the covenant between the two stands in God’s eyes, even if the other party fails to meet the expectations. Israel’s unfaithfulness in no way negates God’s faithfulness. The same is true with acceptance of the gospel and entry into the New Covenant for believers today.
 
Outside of the faith, those who want to trap Christians into perverse ideology will cite the Bible even when they don’t believe it, and who are as far from Christ as the devil Himself, by using passages such as this one to promote whatever agenda they desire.
 
For example, they may have a liberal run charity ostensibly intended to help children. By using verses out of their context, they will shame Christians for not participating in their misdirected approach, as if Christians are bad Christians if they don’t approve of their charity (with all of its liberal baggage attached to it) because the Christians aren’t willing to “help the children.”
 
Understanding the context of what Jesus is saying is paramount to ensure one doesn’t fall into such inane traps. The children brought before Jesus are emblematic of other things. What Jesus says about them only applied to the children in the Israeli context at that time. But His words were equated to those who will enter the kingdom of the heavens at this time, something Israel only has a right to if they come to Jesus Christ by faith.
 
Faith in Him alone is how one enters into the kingdom being referred to.
 
Lord God, may we carefully evaluate everything presented in Your word, looking for the deeper underlying meaning of things that, on the surface, seem to present something that is not the ultimate intent for what is laid forth. Help us in this so that we will be mature believers, ready to instruct others in Your word as well. Amen.
 

Matthew 19:13

Friday, 1 May 2026
 
Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them. Matthew 19:13
 
“And they brought to Him children that He might upon-set the hands on them, and He might pray. And the disciples, they admonished them.” (CG)
 
In the previous verse, Jesus finished His words about eunuchs. They were the exception to those expected to marry. With His words concerning that complete, it next says, “And they brought to Him children.”
 
So, the progression in this chapter has thus far been the subject of divorce (with the implied sanctity of marriage), those who will not marry, and now it leads to children, the anticipated product of human marriage. These children were brought to him “that He might upon-set the hands on them.”
 
The word translated as child, paidion, indicates a small child, quite often in infancy, but beyond that, one that is no more than half-grown. It is also used figuratively when referring to infants or trainable people within the congregation (e.g., see 1 Corinthians 14:20).
 
The idea is that of blessing. They are not merely bringing children before Jesus to talk about their school grades, to question Him about the details of Noah’s flood, or to have Him sign an autograph. Rather, these parents obviously understand Jesus’ power and authority.
 
If He has the power to heal others and direct spiritual conduct, they have logically deduced that He has the power and authority to bless their children in anticipation of them having sound, faithful lives. That continues to be noted in the words, “and He might pray.”
 
When a person is having a bad day, he will call a friend or his pastor and ask for prayer. When a president is facing a national crisis, he will call a spiritual leader and ask for prayer. When a child is born, the parents will often ask for the pastor or the whole congregation to pray for their child.
 
These and countless other incidents occur because people believe others, especially those who are faithful followers of the Lord (the guy who calls his friend wouldn’t call Drinking Dan for prayer. Instead, he would call Righteous Ron), have a positive spiritual connection with God that allows them to have their prayers answered by God.
 
This was the case with Jesus. Having heard His teachings and seen the fruit of His ministry, they were fully convinced of His ability to bring a blessing upon their children. One would think this would be universally understood to be a good thing. However, it next says, “And the disciples, they admonished them.”
 
This is more definitely stated in Mark 10:13, “...the disciples rebuked those who brought them.” The disciples saw this as an annoyance to Jesus’ ministry, not wanting Him to be bothered with such trivial pursuits as this.
 
Life application: It is questioned where the power in prayer is. If God already knows everything, then why pray? The answer is that God already knows whether we will pray or not. If we don’t pray, then there will be no response to the prayer, because it wasn’t made.
 
Because of this, it is questioned where the power in prayer is. How can prayers have effective power in soliciting God if He knows whether we will pray or not? This is incorrect thinking. In all four gospels, it is recorded that Jesus told Peter he would betray Him three times before the rooster crowed.
 
Because Jesus said it was so, it was certainly so. The future had been written already. And yet, Peter had to live it out. The power of his denial was because he denied Jesus, not because God knew he would deny Jesus. Until it happened, it had not happened. Known outcome does not change the need for the process to take place.
 
We can have certainty that something will occur, but until it occurs, there is no actual cause and effect that takes place. The power of the response to pray is based on the prayer actually occurring. Think of a bear trap. We know of a bear that travels the same path every night. So, we put out a trap for the bear. We know the bear will go that way, and we know he will be trapped, but until it happens, there has been no cause and effect. Rather, the trap sits there without being snapped.
 
This may be hard to understand, but whether we consider prayer, salvation, or many other theological matters, without us exercising our free will to initiate the process, the event will not take place. If you want results from God, initiate the process. He is there to bring about the results if it is His will for those results to occur. If you don’t pray, nothing to initiate the process means no results will be forthcoming.
 
Lord God, we may not understand all the things that pertain to You, but when Your word tells us something is a certain way, we should faithfully accept that it is so. Help us to have such an attitude toward Your precious word. Amen.