BIBLE IN TEN

Matthew 17:26

Thursday, 12 March 2026
 
Peter said to Him, “From strangers.”
Jesus said to him, “Then the sons are free. Matthew 17:26
 
“He says to Him, Peter, ‘From the unfamilars.’ Jesus, He says to him, ‘Hence, the sons, they are exempt’” (CG).
 
In the previous verse, Jesus asked Peter what he thought. Do the kings of the earth take tribute and census from their sons or unfamilars? Next, we read, “He says to Him, Peter, ‘From the unfamilars.’”
 
It would be counterproductive and unkingly for a king to take any such collection from his sons. This is a precept that would be perfectly understood from their own Scriptures. At the time of their first king, Saul, it was seen that the son of the king would be exempt from such things, even if it was a son through marriage –
 
“So the men of Israel said, ‘Have you seen this man who has come up? Surely he has come up to defy Israel; and it shall be that the man who kills him the king will enrich with great riches, will give him his daughter, and give his father’s house exemption from taxes in Israel.’” 1 Samuel 17:25
 
The king was the one who levied taxes on the people. He was the one to take the people’s sons and daughters for his own household use, and for the army he established (see 1 Samuel 8:10-18). His own sons usually did serve in the military with him, but they were not obligated to the standard impositions placed on the people for the sake of his kingdom. Peter understood this. In response to this, we read, “Jesus, He says to him, ‘Hence, the sons, they are exempt.’”
 
A new word is seen here, eleutheros, unrestrained, meaning “to go at pleasure.” It is used in the sense of citizenship, where a person is not a slave. In this case, it means unrestrained from the burdens that support the king and his kingdom.
 
Jesus is making a point that Peter should clue into. If Jesus is the Messiah, He is God’s Son. Those who are His will belong to the household of God as sons. This is the point He makes in John 8 –
 
“Then Jesus said to those Jews who believed Him, ‘If you abide in My word, you are My disciples indeed. 32 And you shall know the truth, and the truth shall make you free.’33 They answered Him, ‘We are Abraham’s descendants, and have never been in bondage to anyone. How can You say, ‘You will be made free’?’34 Jesus answered them, ‘Most assuredly, I say to you, whoever commits sin is a slave of sin. 35 And a slave does not abide in the house forever, but a son abides forever. 36 Therefore if the Son makes you free, you shall be free indeed.’” John 8:31-36
 
If Jesus is God’s Son, and those who are brought into sonship with God through Him, then why would they pay for the tributes and census for the maintenance of the temple of His (and thus their) Father?
 
Further, and a point that is not yet understood by the disciples, the temple is an edifice that pointed to Jesus. He is the fulfillment of everything the temple anticipated. Understanding these things puts the matter in proper perspective.
 
Life application: Jesus was born under the Law of Moses, a law He gave to the people of Israel. By subordinating Himself to the Law, He was required to be obedient to it. This included things that He was logically exempt from, but which required obedience to fulfill all righteousness.
 
And this is what He said He would do at an early point in His ministry –
 
“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.” Matthew 5:17
 
In His fulfillment of the law, including those things that He would normally be exempt from, such as the temple taxes, the law is annulled through Him for anyone who has come to Him by faith. He becomes a son of God. And, as He said, “...if the Son makes you free, you shall be free indeed.”
 
However, being under law is not freedom. It is a mark of bondage to sin. As such, to reimpose the standards of the law upon oneself, it is a denial of sonship. It is as if the person voluntarily excommunicates himself from a relationship with his Father in heaven.
 
Paul explains this in meticulous detail in his epistles, especially Galatians. Those who come to Christ are not under law but under grace. Be sure to revel in the freedom by which Christ has made us free. Do not allow yourself to be brought back under the yoke of slavery, meaning law. It is an act of contempt for what God in Christ has done.
 
Live out your freedom in gratitude for what He has done for us. This is what we are to do!
 
Lord God, thank You that we are Your sons through faith in what Jesus has done. The pressure is off. We are free from the bondage of slavery to sin. Law no longer has authority over us! We can now revel in Your grace and goodness because of Jesus. Hallelujah and amen.
 

Matthew 17:25

Wednesday, 11 March 2026
 
He said, “Yes.”
And when he had come into the house, Jesus anticipated him, saying, “What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?” Matthew 17:25
 
“‘Yes,’ he says. And when he entered into the house, Jesus, He preanticipated him, saying, ‘What, you, it seems, Simon? The kings of the earth, from whom do they take tributes or census? From their sons or from unfamilars?’” (CG).
 
In the previous verse, Peter was asked if his Teacher paid the didrachma or not. The response is, “‘Yes,’ he says.”
 
Peter acknowledged that this is something Jesus did. The implication is that Peter had seen Him pay in the past, or that he was aware that Jesus paid any such obligation imposed by either the law or societal mandates without dispute. Otherwise, he would have answered “I don’t know,” or something similar. The simple answer speaks of Peter’s awareness of the matter.
 
However, that affirmative answer brings in a logical disconnect that Jesus will next address. He will do it in the form of a question to elicit Peter’s contemplation, followed by a response based on that. As such, Matthew records, “And when he entered into the house, Jesus, He preanticipated him.”
 
Here is a word found only once in Scripture, prophthanó, to get an earlier start of a matter. It is derived from pro, in front of or prior, and phthanó, to anticipate or precede. The archaic word preanticipate gives the proper sense. It is a word that bears redundancy. Jesus didn’t just speak before Peter did. He spoke of the matter that had just occurred before Peter could.
 
The previous verse noted that people talked to Peter about Jesus. It then said, “And when he entered into the house.” As Peter is the nearest antecedent, and the verb is singular (he entered), it means Peter went into the house.
 
At that point, Jesus, who was in the house and not present during the conversation between Peter and the collectors of the didrachma, was aware of their conversation. The unstated wording implies that Jesus supernaturally knew the contents of the conversation. With Peter in the house, Matthew next records, “saying, ‘What, you, it seems, Simon?’”
 
Jesus wants Peter to think through a matter. It is what any good teacher will do at times by stopping during a class and asking a question to help solidify an important point in the minds of the students. Jesus’ question is, “The kings of the earth, from whom do they take tributes or census?”
 
The first word, telos, has already been seen in a different context in Matthew 10:22. It refers to the point aimed at as a limit. In this case, it would be a tribute. Customs (used by some translations) refers to goods crossing international borders. A toll (used by some translations) is a duty on goods. This is a tribute, something paid to maintain peace or express loyalty to a ruler.
 
The second word, kensos, is the etymological root of our word census. It refers to an enrollment. In this case, the enrollment is one where the payment stands for the act of enrollment. In essence, it is the census derived from a census. Understanding this, Jesus questions further, “From their sons or from unfamiliars?”
 
Another new word is used, the adjective allotrios, not one’s own. It is derived from allos, different or else, and speaks of “not one’s own family.” A suitable word would be unfamiliar, being derived from un-familial, not relating to the family.
 
Jesus’ question is one intended to get Peter to think on two levels at the same time. He will think on the standard worldly level, but it asks Peter to also consider why Jesus would ask such a question and what his answer to them means based on his own proclamation made in Matthew 16:16, as well as what has transpired throughout Chapter 17, especially concerning the proclamation called out on the mountain in verse 5.
 
Life application: Older translations of this verse use the word prevent instead of preanticipate –
 
“He saith, Yes. And when he was come into the house, Jesus prevented him, saying...” KJV et. al.
 
The word once meant to go before or precede. It no longer carries that meaning. Because of this, when reading an older translation, one will naturally assume that Jesus stopped Peter from speaking, forbidding him to say anything in order for Him to speak first. That is not the intent.
 
He did stop Peter from speaking, but Peter wasn’t forbidden from doing so. Rather, he had no chance to do so. The subtlety of difference changes the intent. There are good lessons we can learn from older translations, and there is, at times, a clarity that is not found in modern translations, such as pronouns that speak of more than one and others that speak of one only. For example, today the word you can mean singular or plural.
 
This is why it is always good to read lots of translations. If you are told to only read the KJV, you might, at times, be prevented from learning things properly. However, if you read it along with other Bibles, you might preanticipate problems before they cause confusion. You will be able to keep from making incorrect conclusions about what is actually being conveyed.
 
O God, what a fun world of delight it can be, sitting and thinking about all You have done in Your creation, in progressing through Your plan of redemption, and in contemplating those things as they are laid out in Your word. May we always consider You and what You have done and are doing as we live our lives before You. Amen.
 

Matthew 17:24

Tuesday, 10 March 2026
 
When they had come to Capernaum, those who received the temple tax came to Peter and said, “Does your Teacher not pay the temple tax?” Matthew 17:24
 
“And they, having come to Capernaum, they came, those taking the drachmas, to Peter, and they said, ‘Your Teacher, He completes not the drachmas?’” (CG).
 
In the previous verse, Jesus told the disciples of His upcoming passion, causing them to be exceedingly sorrowful. It next says, “And they, having come to Capernaum.”
 
They had gone north to the area of Caesarea Philippi. Somewhere around there, maybe even Mount Hermon, where Jesus was transfigured. Having come down the mountain, they met the man with the demon-possessed son.
 
After that, Matthew noted that they were in the area of the Galilee. Now, Capernaum, His “seat of operations,” is where they have returned to. Having come here, it next says, “they came, those taking the drachmas.”
 
The didrachmon, a double drachma, is found twice in this verse but nowhere else. It is tribute money collected according to the Law of Moses. The word is derived from dis, twice or doubly, and drachmé, a drachma. That is derived from drassomai to catch. The idea is that of a coin held in the hand.
 
The collection of this coin is noted in Exodus 30 –
 
“Then the Lord spoke to Moses, saying: 12 ‘When you take the census of the children of Israel for their number, then every man shall give a ransom for himself to the Lord, when you number them, that there may be no plague among them when you number them. 13 This is what everyone among those who are numbered shall give: half a shekel according to the shekel of the sanctuary (a shekel is twenty gerahs). The half-shekel shall be an offering to the Lord. 14 Everyone included among those who are numbered, from twenty years old and above, shall give an offering to the Lord. 15 The rich shall not give more and the poor shall not give less than half a shekel, when you give an offering to the Lord, to make atonement for yourselves. 16 And you shall take the atonement money of the children of Israel, and shall appoint it for the service of the tabernacle of meeting, that it may be a memorial for the children of Israel before the Lord, to make atonement for yourselves.’” Exodus 30:11-16
 
Various forms of the Greek word didrachma are used 26 times in the Greek translation of the Old Testament when referring to the silver shekel. It is this coin that is now being referred to. That is why the general term “those taking the drachmas” is used. It was something everyone in Israel would have been aware of. Of them, it says they came “to Peter, and they said, ‘Your Teacher, He completes not the drachmas?’”
 
It is unknown exactly why this was asked. Some think that being a rabbi, He may claim exemption. Others suppose they were testing Him to see if He would meet the obligations as set forth in the law, and which Israel continued to mandate. Others suspect that the payment had become voluntary, but still expected, somewhat like a tip in a restaurant. The fact that the question is asked means there was doubt concerning Jesus’ willingness or presumed need to pay it.
 
Life application: In Exodus, the ransom money of the census in Israel was intended to make atonement for those brought out of Egypt. Notice how it says that the rich were not to give more and the poor were not to give less.
 
The rich man couldn’t walk up to the collector and say, “I am giving more in order to secure my own, better ransom.” The poor man could not feel that his atonement was of less importance than that of the wealthy man. And there is no stated provision for a man to pay for the ransom of another man. It is a tenet later written explicitly into Scripture by the sons of Korah –
 
“None of them can by any means redeem his brother,Nor give to God a ransom for him—8 For the redemption of their souls is costly,And it shall cease forever—” Psalm 49:7, 8
 
The offering was equally binding on all, and thus its effects were equally realized in all. It is what saves them from the vengeance of God, which was sure to come on those who failed to make it, whether through pride, arrogance, or sheer neglect.
 
As for this silver, which in the Bible pictures redemption, in the Exodus account, it is directly equated to the blood of the Passover. The redemption of the lamb, and the ransom of the silver are intricately woven into one concept.
 
This silver was used in the construction of the tabernacle, for the sockets that supported the tabernacle, along with several other key items. The memorials of the Passover blood and silver ransom money brought to remembrance past deliverance, and they continued to remind the people of that state.
 
The redemption silver was used in the tabernacle construction to show us that everything about our redemption stands on Christ and is supported by Christ alone. Understanding that, it is something that applies to everyone equally. No person is more “saved” than any other, and no merit is found in anyone’s salvation. Christ did the work, while we accept what He has done by faith.
 
How wonderful is God’s unmerited favor!
 
Lord God, thank You that none of us can count on being more saved than anyone else, as if some of us will stand at the back of the line when brought to You. We all came to You in the exact same way, trusting in what Jesus has done to bring us back to You. Thank You that we know, with all certainty, that we are eternally saved through the precious blood of Jesus. Amen.

Matthew 17:23

Monday, 9 March 2026
 
and they will kill Him, and the third day He will be raised up.” And they were exceedingly sorrowful. Matthew 17:23
 
“‘and they will kill Him and the third day, He will rouse.’ And they distressed exceedingly” (CG).
 
In the previous verse, Jesus told the disciples that He was about to be betrayed into the hands of men. The thought continues with, “and they will kill Him.”
 
The words are plain enough, and one would think they would be taken at face value. However, the human mind can make up many excuses for wording that we don’t like, understand, or wish to come about. The same word, apokteinó, is used metaphorically as well as literally. Paul uses it in a metaphorical sense in Romans, 2 Corinthians, and Ephesians. For example –
 
“For sin, taking occasion by the commandment, deceived me, and by it killed me.” Romans 7:11
 
Therefore, it may be that the disciples justified a figurative meaning in their minds as a way of denying the reality of the words Jesus presented to them. As for those words, they continue with, “and the third day, He will rouse.”
 
Again, we now know the words mean He will resurrect. But the word egeiró simply means to arouse. For example –
 
“And Joseph, having thoroughly aroused [egeiró] from the sleep, did as the messenger of the Lord he commanded him, and he received his wife.” Matthew 1:24 (CG).
 
For all we know, they may have thought Jesus was referring to something figurative, like being beaten into a coma and then coming out of it on the third day. Whatever was on their minds, Matthew next records, “And they distressed exceedingly.”
 
This sounds like they got it and understood Jesus’ words, but that is not the case. Mark says, “But they did not understand this saying, and were afraid to ask Him” (Mark 9:32). Luke is a little wordier, but his note agrees with that of Mark. Whatever was on their minds, it was enough to distress them, but they were confused as to its true meaning.
 
Life application: It is said, “hindsight is 20/20.” The meaning is that once something is done, we can look back on what happened in regard to some matter and understand with perfect clarity what took place, as if we have 20/20 vision.
 
However, before the event occurs, we don’t have that clarity. Thus, to say “hindsight is 20/20” is a way of alleviating feelings of stupidity on our part for not seeing how something seemingly so obvious would come about.
 
It is also a way of refuting arrogant attitudes of someone who claims he is smarter than you because he was able to do something after an event that someone else could not do before the event. In other words, “Yeah, you got that right, but only because hindsight is 20/20.” The implication is that the person would not have gotten it in advance either.
 
And although the saying is usually true, it is not always the case. We have the written record of Jesus’ incarnation, His ministry, His death on the cross, His resurrection, and His ascension. It is all written down plainly and without muddied waters to obscure any of it. And yet, the following points are true. Various people who say they believe the Bible:
 
Do not accept God’s incarnation, thus denying the deity and/or humanity of Jesus.
Do not accept that His ministry is the end of the law.
Do not accept that He actually died.
Do not accept that He physically rose and came out of the tomb.
Deny the ascension to the right hand of God, including sitting in the position of all power and authority in heaven and on earth.
These are all clearly and explicitly recorded in Scripture. And yet, there are innumerable denials of these and related truths within the greater umbrella of “Christianity.”
 
God was there at the creation, having given us a record of the event. And yet, some Christians deny a literal six-day creation. God was there at the flood of Noah, having given us a record of the event. And yet, some Christians deny that a literal flood took place.
 
The list goes on and on. If we take the Bible literally and in proper context, we will have 20/20 vision regarding what God has done, is doing, and is going to do concerning what is recorded. And yet, we deny these fundamental truths.
 
What a sad existence we live when we claim we are a part of the body of Christ and yet we deny the very source of what explains what that body signifies. Let us grow up to maturity, accepting the word of God and allowing it to renew our thinking in regard to what it proclaims.
 
Lord God, thankfully, You don’t condition our salvation on accepting all that You have said in Your word. If You did, there would be many fewer souls on the highway to heaven. However, how displeasing it must be to You when we arrogantly dismiss what Your word says. Help us to consider Your word, accepting it as it is written. To Your glory! Amen.
 

Matthew 17:22

Sunday, 8 March 2026
 
Now while they were staying in Galilee, Jesus said to them, “The Son of Man is about to be betrayed into the hands of men, Matthew 17:22
 
“And they, overturning in the Galilee, Jesus, He said to them, ‘The Son of Man, He is about to be surrendered into men’s hands’” (CG).
 
In the previous verse, Jesus finished His words concerning casting out the demon, saying that such a kind would only depart through prayer and fasting. Matthew next says, “And they, overturning in the Galilee.”
 
A new word is seen in some texts, anastrephó. It is derived from ana, up, and strephó to turn. Thus, it signifies an overturning. The sense is close to returning, but rather than being used adverbially, it is a verb carrying more weight than that. One can return without any intent or change in the way things are, or one can return while considering, making changes, redirecting to something new, etc. It is also used as a word indicating contrast.
 
For example, the word is used in Acts 15:16 where the Lord promises to return and build again the tabernacle of David that had fallen down. God abandoned Israel, but He will come again to them, “unabandoning” them. Thus, there is a sense of overturning in action.
 
In the case of Matthew 17:22, it appears the word is used to indicate that, because of the instruction from Jesus concerning the demon, the disciples’ direction in thinking is “overturned” to align with how things should be.
 
Because of the complicated nature of the word in relation to the surrounding words, some texts use another new word, sustrephó, to twist together. As such, it would mean they were gathering together in the Galilee. This is a convenient change, but it seems unnatural. The only other time it is used is when Paul gathered sticks together to make a fire. Regardless of this, it next says, “Jesus, He said to them, ‘The Son of Man, He is about to be surrendered into men’s hands.’”
 
This is now the second time Jesus speaks of the coming passion He would endure. He is preparing the disciples for what is to come, but they seem to miss the import of what He is conveying. When the events finally take place, they will seem wholly unprepared for them.
 
Life application: There are times when a word is used, and it is hard to pin down what is being said. Even with an explanation of the word, what was said seems insufficient to define the meaning. In such a case, it is good to look at the other uses of that word and try to determine a common thread. In the case of anastrephó, here are all of its uses –
 
“But when the officers came and did not find them in the prison, they overturned and reported...” Acts 5:22
 
“After this I will overturnAnd will rebuild the tabernacle of David, which has fallen down;I will rebuild its ruins,And I will set it up.” Acts 15:16
 
“For our boasting is this: the testimony of our conscience that we overturned ourselves in the world in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God, and more abundantly toward you.” 2 Corinthians 1:12
 
“...among whom also we all once overturned ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.” Ephesians 2:3
 
“but if I am delayed, I write so that you may know how you ought to overturn yourself in the house of God, which is the church of the living God, the pillar and ground of the truth.” 1 Timothy 3:15
 
“...partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so overturned.” Hebrews 10:22
 
“Pray for us; for we are confident that we have a good conscience, in all things desiring to overturn honorably.” Hebrews 13:18
 
“And if you call on the Father, who without partiality judges according to each one’s work, overturn yourselves throughout the time of your stay here in fear.” 1 Peter 1:17
 
“For when they speak great swelling words of emptiness, they allure through the lusts of the flesh, through lewdness, the ones who have actually escaped from those who overturning in error.” 2 Peter 2:18
 
These examples show that the word carries a sense of conducting oneself in a particular way, which is somewhat in contrast to another way. In many cases, through research of synonyms, a word may come up that carries all of the intent of the word. At other times, it may be best to literally translate the word (such as overturn) and let the chips fall where they may in the minds of the reader.
 
But remember this tool. Going to the other uses of an unusual word is a great way to better understand how that word fits into the broader panorama of its intended use.
 
Lord God, give us the desire to want to know every nuance of Your wonderful word. As it reflects You and what You intend for us, then when we rightly understand it and apply it to our thinking, we know it will help mold us into Your image. May it be so, to Your glory. Amen.
 

Matthew 17:21

Saturday, 7 March 2026
 
However, this kind does not go out except by prayer and fasting.” Matthew 17:21
 
“And this kind it departs not if not in prayer and fasting” (CG).
 
In the previous verse, Jesus told the disciples the reason why they couldn’t eject the demon, explaining to them the power of faith, even the size of a mustard seed. Having said that, He now speaks of the importance of matters related to their faith, saying, “And this kind it departs not if not in prayer and fasting.”
 
There are two new words in this verse. The first is proseuché, prayer. It is derived from prós, towards or exchange, and euché, a wish or prayer. Thus, it signifies an exchange of wishes. The second is nésteia, abstinence. This can be both from a lack of food (such as in 2 Corinthians 6:5), or for a voluntary or religious purpose (such as in Acts 14:23).
 
It is to be noted that this verse is not included in some texts, and it is either footnoted as such or left out entirely from some translations. If the omission of the verse is not footnoted, it means that the verse number is lacking as well. This can be confusing to those who do not understand such nuances.
 
Jesus’ point here is not that all demons required their special prayers and fasting, but that this particular type of demon did. This, then, should probably be taken as a type of upbraiding. The disciples, having failed to eject the demon, should have gathered in prayer instead of disputing with the scribes.
 
However, the lack of ability to cast the demon out probably embarrassed them, and instead of going to their knees, pride stepped in, and they spent their time trying to justify themselves by past deeds or through the sure thought that their Master could take care of the matter in a snap.
 
Despite this, nothing is said about what type of fasting would be required, be it a promise to fast, a half day, a full day, etc. Therefore, without knowing what was meant, the disciples would have to do their best to seek the Lord’s power to resolve the matter.
 
Life application: A main point to consider is that these men could not expect to arbitrarily walk up to any malady or affliction and snap their fingers to obtain their anticipated results. Instead, they were subject to the will of the Lord. This subjugation meant that when things did not go as expected, they were to stop and seek His face.
 
Although there is no prescription concerning casting out demons for the church today, there are hurdles that we will face, and we should seek the face of the Lord when we meet them. It is better that we come to the Lord with all of the needs of the day ahead, asking for His guidance. But when roadblocks appear, that is when we should re-seek His face, asking Him to guide our steps anew.
 
A second point about this verse is the omission of it in some Bibles. This is not a conspiracy by someone to degrade the importance of the word. Scholars translate based on various texts and textual differences. This is normally explained in the preface, if one is included.
 
However, it is rather shoddy to omit a verse without any explanation at all. Numbers increase one after another. This is standard for all people. When a number is missing, without an explanation, it violates the set rules of numerical progression. This is annoying and even troublesome, depending on who the reader is.
 
If you come to such a situation in your Bible reading, highlight or mark it so that the next person who reads that Bible doesn’t have to fret over the missing verse. Bibles can get passed along any number of times. Notes for clarity can be a real blessing to the next person into whose hands it comes.
 
Lord God, give us the wisdom to seek You in prayer each day. And when times of extra trial and difficulty arise, help us to remember to stop, drop (even if only mentally), and petition You for greater assistance and insight into the difficulty we face. Yes, Lord, give us wisdom in this. Amen.

Matthew 17:20

Friday, 6 March 2026
 
So Jesus said to them, “Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you. Matthew 17:20
 
“And Jesus, He said to them, ‘Through your faithlessness. For amen! I say to you, if you should have faith as a mustard seed, you will say to this mountain, “You depart hence thither,” and it will depart. And nothing, it will be impossible for you.’” (CG).
 
In the previous verse, the disciples came to Jesus and asked why they couldn’t cast out the demon. In response, Matthew records, “And Jesus, He said to them, ‘Through your faithlessness.’”
 
Some texts use a word meaning “little faith,” others use the word indicating unbelief or faithlessness. The point of the wording is that the disciples were unfaithful to the faith. They had seen Jesus perform miracles. They had also been given the power to perform miracles. And yet, they allowed their faith to wane in the presence of such a determined demon.
 
The power they possessed was not actually theirs. It was the power of God bestowed on them to perform duties on behalf of Jesus. Thus, this was not so much little faith as it was faithlessness, even if their faith was also little.
 
Despite this, concerning the little faith they possessed, which is evident from having been able to heal at other times, Jesus continues, saying, “For amen! I say to you, if you should have faith as a mustard seed.”
 
Almost all translations incorrectly say, “if you have faith.” The verb is subjunctive, “if you should (may, might) have.” Jesus knows they have faith based on their previous interactions with healing and casting out demons.
 
Thus, His words now are showing how teeny their faith actually is. “You may have this much faith, but if your faith was as big as a single mustard seed, then...” Next, He tells them what the result would be, saying, “...you will say to this mountain, ‘You depart hence thither,’ and it will depart.”
 
A new word is seen here in some texts, enteuthen. It signifies the thought of “on both sides,” thus, it gives the sense of the word “hence.” The smallest grain of faith would allow them to move mountains. This is certainly why some texts say, “little faith” rather than “faithlessness.” But Jesus’ point is that they were unfaithful, as if unbelieving, concerning the faith.
 
Jesus continues. Not only would they be able to move mountains, but He also goes further, saying, “And nothing, it will be impossible for you.”
 
Another new word is seen, adunateó, to be unable. As such, passively, it means impossible. The word will only be seen again in Luke 1:37. Jesus words here must be qualified. There are things that are in one’s sphere of authority, and there are things that are outside of that sphere.
 
An example of this is found in Luke 9 when James and John asked Jesus if He wanted them to command fire to come down on the Samaritans. The implication is that they felt they could have done it, but they were forbidden from doing so.
 
Life application: The words of Jesus in this verse are quite often taken to unhealthy and unintended extremes. People use the words to claim things they will not receive, and they use them to diminish others in their eyes because of their supposed lack of faith.
 
As noted, there are things in one’s sphere of authority that will restrain him from doing things. It was true with the disciples, even though they were given authority to do things, they were not given absolute authority.
 
Their ministry called for healing and casting out demons to validate Jesus’ ministry. This is no longer required. His ministry was validated, and He is the Messiah of Israel. This is not in question from a biblical perspective.
 
As this is so, we can extend the truth concerning faith to any situation. If God does not want something to happen, our faith will not circumvent God’s will. As the Bible tells us that we live by faith and not by sight, it means that our faith is restricted to matters where faith remains faith.
 
When something occurs because we asked for it in faith, there is still the issue of our needing faith to accept that our petition was granted by God, not merely by chance or by our own power. We cannot go around claiming things, expecting that God is going to do everything we think we have faith to perform.
 
Using reason, along with proper biblical understanding, is necessary to know what our allowances are. The dispensation in which we live is one that calls for faith that Jesus is the Messiah. The Bible proclaims it is so, and we are expected to believe that. Anything we desire beyond that is something that we should strive for, but it is not something we can claim into existence.
 
Lord God, may our walk with You be one that is reasonable. May our lives be faith-filled and glorifying of You, not arrogant and presumptuous. Help us to remember that You are our hope and place of security. Understanding this, our faith will be properly directed. Amen.

Matthew 17:19

Thursday, 5 March 2026
 
Then the disciples came to Jesus privately and said, “Why could we not cast it out?” Matthew 17:19
 
“Then, the disciples having come to Jesus off alone, they said, ‘Through what we – not we could eject it?’” (CG).
 
In the previous verse, Jesus admonished the demon, and it came out of the boy, curing the boy immediately. Matthew next records, “Then, the disciples having come to Jesus off alone.”
 
Matthew’s gospel does not give the location of this verse, as if it could have been right there where the boy was cured. However, Mark says, “And when He had come into the house, His disciples asked Him privately...”
 
It appears they were embarrassed about their public failure, and probably timid because of His admonishment of them. As such, they departed to a house, at which time they could readdress the matter without any pokes of laughter or ridicule from the people. With them gathered in the house, “they said, ‘Through what we – not we could eject it?’”
 
It is an obvious question. The twelve had been sent out to tend to the ministry in Matthew 10 with the words, “Being feeble – you cure, leprous – you cleanse, dead – you rouse, demons – you eject. Freely you received, freely you give” (CG). In Luke 10, at the return of the seventy, it said, “Then the seventy returned with joy, saying, ‘Lord, even the demons are subject to us in Your name.’”
 
So this was a part of the ministry they participated in. Despite this, they were collectively unable to cast out this boy’s demon, and they didn’t know why.
 
Life application: As noted, it seems the disciples were ashamed of their inability to do what they had previously been charged to do. And yet, some of these same men either wrote or were certainly consulted about the events regarding their time with Jesus.
 
This is common among people. We don’t want to look dumb in front of others. However, with the passing of time, we openly speak about how stupid, naive, etc., we were in the past. It is as if the past gives us a buffer from the state we once were in, allowing us to convey things that we wouldn’t have dreamt of mentioning when the event occurred.
 
Time is both a teacher and a healer. As we get older, we gain more experience in matters (well, if we are willing to learn from our mistakes and those we see in others), and we also mature in our ability to let go of things that we once held close.
 
Time allows us to process events and resolve them in our minds. It is common after a war for soldiers to come home and refuse to mention any of the horrors they experienced. And yet, after considering the events over months or years, it normally becomes easier to open up and share what happened with others.
 
The disciples took in the things that happened and were able to convey them to us with notes concerning their own imperfections to teach us that it is ok to accept our own failings. This is true with the events of those in the Old Testament as well.
 
David’s failings, along with his victories, times of anger, and so forth, were put into psalms. He was able to express to us how those events affected his life. From there, God chose these recorded events to place in His word, having inspired them for us to learn from.
 
Keep reading the Bible. As events in our lives occur, we can see similar events occurring in the lives of others from the past. From there, we can see how God used those events to reveal many things to us, if we are willing to learn what He is telling us.
 
The Bible is an ever-relevant manual on how we can more perfectly run our lives if we will take advantage of its contents.
 
Lord God, thank You that Your word is so open and frank about human activity. We can learn so much about our own lives and how to deal with our personal circumstances by knowing what Your word says about such things. What a great life manual You have given to us. Thank You for this wonderful word. Amen.

Matthew 17:18

Wednesday, 4 March 2026
 
And Jesus rebuked the demon, and it came out of him; and the child was cured from that very hour. Matthew 17:18
 
“And Jesus, He admonished it, and the demon, it proceeded from him, and the boy, he was cured from that hour” (CG).
 
In the previous verse, Jesus called those who were unable to heal the boy a perverse generation, wondering how long He would have to be with them and uphold them. He then asked them to bring the boy to Him. Matthew next records, “And Jesus, He admonished it.”
 
The verb is masculine, as is the next verb, which refers to the demon. Therefore, it is debated who is being referred to. The Pulpit Commentary says, “Some take the pronoun as masculine, and refer it to the diseased boy; but it is more natural that the rebuke should be addressed to the possessing demon.”
 
They are right. Despite the boy being the nearest antecedent (Bring him here to Me) of the previous verse, Mark tells us who Jesus was speaking to –
 
“When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it, ‘Deaf and dumb spirit, I command you, come out of him and enter him no more!’ 26 Then the spirit cried out, convulsed him greatly, and came out of him. And he became as one dead, so that many said, ‘He is dead.’ 27 But Jesus took him by the hand and lifted him up, and he arose.” Mark 9:25-27
 
One would normally assume that the nearest antecedent, the boy, would be the subject, but Matthew took the additional care of explaining the verb after the fact, saying, “and the demon, it proceeded from him.”
 
Though this is not the usual way grammar is used, it is acceptable, especially if one knows there is another gospel record to be referred to. Though each gospel is a standalone account, together they form a larger tapestry of what is happening in accounts such as this. With the demon out of the boy, it next says, “and the boy, he was cured from that hour.”
 
The meaning of “from that hour” is “immediately.” That is to be understood from Mark as well.
 
Life application: Whatever specifics the scribes and the disciples were arguing over (as indicated in Mark 9), the fact is that none of them were able to restore the boy to normalcy. And more, the father wouldn’t have just waited around hoping the Messiah would show up someday. He would have consulted physicians, those at the local synagogue, and anyone else who might be able to help.
 
And yet, his son remained in his tragic state. But when Jesus arrived on the scene, it was a few moments of discussion and then instant healing. This is just the same as our salvation. We may entreat eastern religions, seek out spiritualists, meet up with mediums, consult the Koran, or open up the Upanishads, but there is no light and no healing in them.
 
But the moment we come to Christ, accepting the gospel of our salvation, we are sealed with the Holy Spirit (Ephesians 1:13, 14). There is no delay, no second-guessing, and no “taking it back” by God at a later date. Rather, there is immediate relief from the burden of sin and total healing of the soul. The connection to God is restored, and we are – from that moment and forever – accepted into His kingdom.
 
Try to always remember the joy of that moment. Carry it with you and remind yourself of it often. The more you hold close the wonder of that day, the better off you will be when times of trial and trouble trickle into your life. They will not be able to overtake you when you remember that everything here is just a temporary step on the way to eternal glory.
 
Lord God, how grateful we are for the immediate and eternal salvation that came to us the day we believed. Thank You for the assurance we possess. We are saved! Yes, saved forever because of Jesus Christ, our Lord. Hallelujah and amen.
 

Matthew 17:17

Tuesday, 3 March 2026
 
Then Jesus answered and said, “O faithless and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to Me.” Matthew 17:17
 
“And Jesus, answering, He said, ‘O! Generation disbelieving and having been mangled! I will be with you until when? I will uphold you until when? You carry him here to Me’” (CG).
 
In the previous verse, the father of the moonstruck boy told Jesus that he brought the boy to His disciples, but they could not heal him. Matthew next records, “And Jesus, answering, He said, ‘O! Generation disbelieving and having been mangled!’”
 
Two new words are seen here. The first is the adjective apistos, which is derived from the negative particle a and pistos, faithful or believing. Thus, it signifies unbelieving. The second is the verb diastrephó. It is derived from dia, through, and strephó, to twist. Thus, it signifies thoroughly twisted.
 
A word that gets the sense is mangle. It is as if everything expected of the generation had been clenched in the hands of time and been so warped that nothing of what was originally intended is seen. The use of the perfect participle (having been mangled) indicates that this is how it has been since some point in the past, and it continued to be that way even since Jesus’ coming. Essentially, they had learned nothing from His ministry. He continues, saying, “I will be with you until when?”
 
If nothing had been learned to this point, there was much to do to untangle the deformity of the people. This would be inclusive of the scribes who stood there accusing the disciples, as well as the disciples themselves.
 
By this time, Jesus had performed innumerable miracles. Along with that, His words of wisdom and His perfection before the law should have been sufficient to convince them of the divine nature of His ministry.
 
But unless their instructors, both Israel’s leaders and His disciples, could unite in agreeing that He was truly from God, He would have to continue to instruct them. Therefore, He restates the sentiment, saying, “I will uphold you until when?”
 
Another new word is seen, the verb anechó. It is derived from ana, up, and echo, to hold. Thus, it is the act of upholding. He questions how long He would have to carry the burdensome weight of their unbelief, along with their twisted views concerning the things of God. As a sort of poke at them based on this clause, He says, “You carry him here to Me.”
 
In other words, “If I have to keep upholding you, you might as well do the little you are qualified for and carry the boy to Me.” It is an ironic poke at all of them for not having the faith to do what they had been instructed and an opportunity to see how God can, in fact, untangle things that are a result of the consequences of sin.
 
Life application: The fact of the matter, based on Jesus’ questions, is that those in attendance were never capable of upholding their responsibilities, even to the time of, and after, His crucifixion. Thomas proved that his faith was lacking even when the other apostles told him that Jesus had been resurrected. He needed sight to validate what his cold heart could not accept by faith.
 
Without the coming of the Spirit, things would have very quickly devolved into a total lack of cohesion, and the faith would have died out. Likewise, both Israel and the world have continued in a mangled state, even to this day. The church has marched along, often its own worst enemy. Israel has continued without Jesus and in a state of rejection because of it.
 
Only those who have been saved and sealed with the Spirit are capable of properly continuing the cause of Christ. However, unless they are willing to apply themselves, learn what Scripture teaches, and then act in accord with it, they will remain just as mangled as the rest of the world in their thinking and actions.
 
Jesus’ rebuke was directed to those around Him, but the truth of His words is not limited to the moment in which He spoke. The seven letters to the seven churches in Revelation clearly show that this is true.
 
Let each one of us do our best to help direct the world and those around us to a right and proper understanding of what Christ has done and how it impacts, and will impact, everything around us. This is our calling, and it all begins with faith. Ground yourself in the faith of Jesus Christ and then go forth in that state.
 
Glorious Lord God, how desperately the world needs You. If Israel couldn’t carry the message properly, and if the church continues to fail at it, then this should alert us that we need to renew our thinking, directing it to Your word, and then conforming our thoughts and intents to honor You. Help us in this, to Your glory. Amen.
 

Matthew 17:16

Monday, 2 March 2026
 
So I brought him to Your disciples, but they could not cure him.” Matthew 17:16
 
“And I presented him to Your disciples, and they could not cure him” (CG).
 
In the previous verse, a man came to Jesus begging him to have mercy on his moonstruck son because of his suffering. He often fell into fire and into water. He continues, saying, “And I presented him to Your disciples.”
 
This would have been the nine apostles and any other disciples who accompanied them who did not go with Jesus and the others up the mountain. It would have been inclusive of Matthew, who is recalling the account to share in his gospel. Understanding this, Matthew continues, “and they could not cure him.”
 
This would explain why Mark says the scribes were disputing with them. They were unable to cure the man’s son, but obviously had attempted to do so. The scribes probably chimed right in, calling them false teachers. This would have then elicited a response concerning their abilities and those of Jesus.
 
The entire scene comes alive when considering the accusations of the scribes. But it also shows a failing of the disciples, being unable to tend to the need placed before them. Of this verse, Albert Barnes says –
 
“And I brought him to thy disciples ... - That is, not to the apostles, for they had power over unclean spirits Matthew 10:8, but to others of his followers who attempted to work miracles.”
 
That analysis belies the entire context of what is presented. It appears that it is exactly because they were there and unable to cure the boy that the account is so remarkable. Their schooling was incomplete, and their faith in the Lord and His provision was lacking.
 
Life application: The purpose of the miraculous healings during Jesus’ ministry and during the time of the apostles served several purposes. One of them was to establish that He was the Messiah of Israel. He presented the power of God to the people as a witness that God was with Him and He was dwelling among them as prophesied.
 
A second purpose was that Jesus and His ministry became a sign to the people of their own inability to see, understand, and appreciate the work of the Lord, even when it was directly in front of their eyes and in exacting fulfillment of their own Scriptures.
 
Therefore, they were without excuse in their unbelief, and God was fully justified in His rejection of them. This is laid out carefully in the law and the prophets. The Song of Moses in Deuteronomy 32 spells out their history, including God’s rejection of them, quite clearly.
 
If this is true with His own nation, selected from out of all the people groups of the world, then think about it from the opposite perspective. How pleased God must be when those who had never been told of God’s Messiah hear and believe!
 
They didn’t have the ancient prophecies. They weren’t expecting a Messiah. They had no national, social, or cultural connection to the God of Israel, and yet they heard the word, believed the proposition set forth in the gospel, and accepted what they had been told by faith.
 
What God couldn’t get out of His own chosen nation, He gets daily and around the world from open and receptive hearts of people longing for release from the burdens they carry. Nothing is more precious than to know that we have been redeemed by such a wonderful, loving, and caring God.
 
May we always remember the joy of our salvation, and may we be willing to share that joy with others who so desperately need it as well.
 
Glorious Lord God, how thankful we are to You for having sent Jesus to save not only those of Israel, but people from around the world. You have exalted us to heaven itself when all we deserved was condemnation and eternal separation from You. Thank You for Your tender mercies, O God. Amen.

Matthew 17:15

Sunday, 1 March 2026
 
“Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water. Matthew 17:15
 
“Lord, You compassionated my son, for he moon-strikes and he suffers badly, for frequently he falls into the fire and frequently into the water.” (CG).
 
In the previous verse, Jesus and the disciples came down from the mountain, and a man came to Him, kneeling before Him to petition Him. Matthew records his words, saying, “Lord, You compassionated my son.”
 
Luke’s gospel notes that the man said, “he is my only child.” It is an additional mark of desperation that certainly touched Jesus’ emotions. Having begun his plea, the father continues, saying, “for he moon-strikes.”
 
It is a new word, seléniazomai, to be moonstruck. It is derived from seléné, brilliancy. That, in turn, is used to describe the moon. That, along with the word haireó, to take for oneself or choose. Together, they give the sense of being moonstruck.
 
The exact meaning is debated. Some say it refers to epilepsy, others to being a lunatic (which is derived from the Latin lunaticus, referring to the luna, moon), or being demon-possessed. The symptoms are recorded in Mark and Luke –
 
“Teacher, I brought You my son, who has a mute spirit. 18 And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid.” Mark 9:17, 18
 
“And behold, a spirit seizes him, and he suddenly cries out; it convulses him so that he foams at the mouth; and it departs from him with great difficulty, bruising him.” Luke 9:39
 
The idea of being moonstruck is probably that he had cycles of symptoms that corresponded with the cycles of the moon. Because of his malady, Matthew continues, “and he suffers badly.”
 
Imagine the distress of the father having a child who was in such a state. It would be a frustration fraught existence with no hope of release. And the situation would be exacerbated with wounds or trauma because, as he says, “for frequently he falls into the fire and frequently into the water.”
 
Another new word is seen, pollakis, many times, and thus frequently. When an attack would come upon the boy, at any given moment, apparently, he may fall into a bonfire or fireplace, having been captivated by the flames. Or he may fall into a pond or some other body of water, having been captivated by the reflections.
 
For the father, this would have been a miserable plight and a tedious existence.
 
Life application: I know a man who has a son who is totally disabled. The son is confined to a wheelchair, cannot speak, but rather makes grunting noises, and his body is always twisted and contorted.
 
The father is infinitely patient with his son. He constantly speaks to him with soothing words, no matter how difficult the situation. He has to personally attend to him in the bathroom or for any other regular life function. And yet, he bears with the trial as if he were ordering a burger at McDonald’s.
 
Many times, I have thought, “I could not handle the difficulty that this person so caringly and patiently tends to for even a day.” And yet, he has been tending to his son for over forty years. God gives us what we can handle, and He allows afflictions into our lives for purposes that may be known only to Him.
 
In having a responsibility like one of these afflicted children, all we can do is throw ourselves at the mercy of God and beg for daily strength. And He is gracious to provide it. In the case of the father in Luke 17, Jesus will do something wonderful for him in the verses ahead.
 
In our case, He has promised to provide a life ahead without such trials and frustrations. Our faith will not go unrewarded. God is carefully attentive to all things that His children need. Be confident of this, and don’t lose hope when the days seem overwhelming. Lean on the Lord. He will get you through each one.
 
Lord God, each of us has our own burdens to carry. And You have given us the ability to do so when we put our confidence in You. The strength will come because You are a gracious and caring Father. May we confidently trust this as each day unfolds with its trials and difficulties. Amen.