BIBLE IN TEN

Matthew 18:12

Thursday, 26 March 2026
 
“What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? Matthew 18:12
 
“What, you, it seems? If it should become, to some man, a hundred sheep, and it should roam – one from them, not he left the ninety-nine upon the mountains, and having gone, he seeks the roaming?” (CG)
 
In the previous verse, Jesus noted that the Son of Man came to save that which was lost. He now provides a metaphorical example of this, beginning with, “What, you, it seems?”
 
Jesus will ponder a question based on His statement to elicit them to think through what it is like from God’s perspective. In essence, “Here is a situation. What would you do about this matter?” It should be noted that Luke’s gospel provides more surrounding detail. That is found in Luke 15:1-7. The audience is different in both, and so it is likely that this same basic parable was spoken at different times, something that would be expected in any ministry.
 
As for His question, He next says, “If it should become, to some man, a hundred sheep.” It is a nice round number, which reveals a man with some wealth, but understanding his abilities are best directed to this number. He is attentive to maintain the flock at this set size, maybe selling off anything that goes beyond it.
 
As for the number itself, it is a multiple of ten. Bullinger notes that the number signifies ordinal perfection. He says of it, “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”
 
As for this man with his one hundred sheep, Jesus next says, “and it should roam – one from them.”
 
As the man is carefully attentive to his flock, having one leave would mean there is a void in what he considers the proper amount of sheep to tend to. Remembering that they are “his sheep,” he determines to protect that which is his. Therefore, Jesus asks the disciples what they would do, but doing so already knowing what their answer will be, saying, “not he left the ninety-nine upon the mountains?”
 
This is the obvious thing such a meticulous shepherd would do. It should be observed that in Luke, it says he left them in the wilderness. Here, it is the mountains. In the Bible, a mountain represents a large amount of something gathered together. In typology, it is synonymous with a large but centralized group of people.
 
Jesus doesn’t say he left the other sheep alone. To say he did would be an argument from silence. He could have had three sons or five servants with him. As for the number ninety-nine, nine signifies the conclusion of a matter. It is the number of finality or judgment. Eleven is the number that marks “disorder, disorganization, imperfection, and disintegration.”
 
So there is a finality resulting in disharmony if the one isn’t found. Because of this, Jesus continues the question, “and having gone, he seeks the roaming?”
 
A new word is seen here, planaó, to roam or wander. It is a word cognate to the etymological root of our word planet. The reason for this is that, unlike stars, the planets appear to wander through the night sky, sometimes even going into retrograde. To the people, they were curious anomalies that demanded a different word than star to describe them.
 
The answer to the question would be obvious to the disciples. Here is a man with his perfectly precise flock. With one wandering off, there is disharmony. Jesus will continue His words to explain what He is referring to.
 
Life application: As noted, the text says nothing concerning who, if anyone, the ninety-nine were left with. And yet, it is common in teachings and sermons to have some thought not in Scripture added into the account, as if the one was more important than the ninety-nine because the others were left alone.
 
But that assumes too much. When David was tasked by his father to take supplies to his brothers, he left his flocks with a guarder to tend to them (1 Samuel 17:20). Nabal had many sheep, and he had men tending to them in 1 Samuel 25.
 
Remember that when you hear sermons, you should not make a new brain squiggle over what you hear unless you check what the pastor is referring to or think the matter through carefully. Once you hear something and assimilate it into your mind, that will normally become a settled matter in your thinking.
 
But settled matters that are incorrect will inevitably lead to more incorrect thinking. Step by step, your thinking will stray from what is intended. So be sure to check things out!
 
Lord God, how wonderful it is to search out Your word and find how much Your people really mean to You. For those who are Yours, we can see that You are willing to go to great lengths to bring us back to You. How blessed we are that because of Jesus, we are safely cared for. Thank You for Jesus, who has made this bond possible. Amen.
 

Matthew 18:11

Wednesday, 25 March 2026
 
For the Son of Man has come to save that which was lost. Matthew 18:11
 
“For He came, the Son of Man to save the ‘having been lost’.” (CG)
 
In the previous verse, Jesus admonished the disciples not to disesteem one of the least of these, noting that their messengers in heaven see the appearance of His Father in heaven. Having noted that, He begins words which explain who “the least of these” refers to. It should be noted that most modern translations omit this verse or footnote it as being missing from many texts. He says, “For He came, the Son of Man to save the ‘having been lost’.”
 
Scholars argue over which texts are best and why this verse is or is not authentic. The words appear genuine enough, setting the stage for the next three verses. Without being dogmatic, they are worthy of evaluation because of this. In the Bible, there are several times that explain why Jesus came.
 
For example, in Mark 1:38, Jesus notes that He came to preach to the cities of Israel. In John 6:38, Jesus said He came to do the will of Him who sent Him. In John 10:10, He said He came that His people may have life, and have it more abundantly. Each reason given for Jesus’ coming helps us to see more clearly the greater plan of redemption that God has set forth for the people of the world.
 
In the case of Matthew 18:11, the reason is to save what has been lost. If Jesus were talking only of little children in the previous verse, it would mean that little children were lost and needed to be saved. If He is referring to those who are like little children, which the context demands, it still means that little children, of whom the one with Him is the example, are lost and need to be found, but they serve as an example of any person who demonstrates childlike faith toward His message.
 
The point then is based on what He just said. Jesus came to save humanity. How can the disciple disesteem “the least of these” when they are the very reason for His coming? Philippines 2:1-11 first refers to what it should be like to be in Christ, esteeming others better than themselves and looking out for others’ interests.
 
This is because Jesus left the glory of heaven and came in the likeness of men. Paul says, “taking the form of a bondservant.” If He was willing to do this, then how can we disesteem those He came to save who were lost in the wilderness of sin?
 
Life application: Myer’s New Testament Commentary says of this verse that it “is not genuine.” What if it is? Reliable texts include it. And the sentiment is in line with Luke 19:10, which says, “for the Son of Man has come to seek and to save that which was lost.”
 
If Matthew 18:11 was simply copied from Luke 19:10 as a means of reconciling the two gospels, why would the scribe leave off the words “to seek” found in Luke’s version? When there is doubt, the best option is to evaluate the verse anyway, note that there is a conflict between texts, and not adamantly assert something that may not be correct.
 
God’s word is too precious to fiddle with. Rather, it should be carefully handled and treated with the utmost respect. It is ok to not know everything and to admit it rather than be wrong about a matter.
 
Whatever side you lean towards in an issue like this, be willing to admit you were not there when Matthew penned the original. Defend your stand, but don’t adamantly assert without absolutely sure evidence to back up your claim.
 
Lord God, help us to always treat Your word with the utmost respect, cherishing it and carefully relaying its sacred content to others. Be glorified in our care for this precious word. Amen.

Matthew 18:10

Tuesday, 24 March 2026
 
“Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven. Matthew 18:10
 
“You see – not you should disesteem ‘one, the least of these’. For I say to you that their ‘messengers in heavens’, through all, they see the appearance of My Father, the ‘in heavens’.” (CG)
 
In the previous verse, Jesus spoke about what to do if your eye ensnares you. It should be plucked out and cast from you, noting that it is better to enter into life one-eyed than to be cast into the fire of Gehenna. He now starts a new thought, saying, “You see – not you should disesteem ‘one, the least of these’.”
 
The context needs to be remembered. Jesus called for a little child, setting him in the midst of the disciples. He then noted that unless they were to become like little children, they would by no means enter the kingdom of the heavens.
 
He then noted that receiving one little child like that in His name receives Him. As such, the context refers to those who have childlike faith, not literally all little children. Those who trust God, not in themselves or their own supposed great deeds, are those who possess that childlike faith.
 
This then clears up any erroneous thoughts about Jesus’ next words, “For I say to you that their ‘messengers in heavens’, through all, they see the appearance of My Father, the ‘in heavens’.”
 
Understanding the context, Jesus is not saying that every little child has a “messenger in heaven.” It is great for sermon material and for promoting liberal agendas (well, except abortion), but it does not square with the context of what Jesus is saying.
 
Those who have messengers in the heavens are those who are redeemed by God because of their childlike faith. This notion will be fully supported by the completion of this train of thought in the next four verses.
 
Life application: Care needs to be taken in understanding what is happening in the world as God works through His plan of redemption. People are not saved at birth and then up until a certain age, at which time they become unsaved.
 
Nor do they have an angel looking over them until some point in time when the angel stops tending to them. All people are born in sin, separated from God because of that sin. Jesus came to restore the relationship between fallen man and His Father.
 
Until one yields himself to God through Christ, the enmity remains. For those before the cross, this applied to those who trusted in the coming Messiah. Now that Christ has come, no person is saved until he or she receives what Jesus did. This is all-inclusive.
 
Salvation is not determined by age, cultural background, family, wealth, or any other such thing. Salvation comes by faith in Christ. In 1 Corinthians 7:14, we find that God has graciously sanctified the children of believers. However, there is a point known to Him when those children must choose Jesus.
 
We need to be responsible in our discussions of what God is doing in the world. People need Jesus, all people. We cannot let this issue fall by the wayside. For example, calling the Jews “God’s people” does a catastrophic disservice to them (See Romans 9-11).
 
A few simple questions to be considered: Is Jesus God? Yes. Did Israel reject Jesus? Yes. If they have rejected Jesus, who is God, then they have rejected God. Supporting Israel is not the same as coddling them. They need to be told of the danger they are in.
 
Likewise, it is not appropriate to incorrectly explain verses like Matthew 18:10 and claim that all babies have an angel looking out for them. That will inevitably provide false assurances to those who need to tell children about Jesus.
 
Be prepared to defend the truth of the gospel. All people need Jesus. Without Him, none can be saved. Israel, the nation, has rejected Jesus. Until they collectively acknowledge Jesus, they are not saved, nor are they God’s people in regard to salvation and a right relationship with Him.
 
Infant baptism is unscriptural and provides false security to those who adhere to this rite. The list could go on and on concerning this most important of issues. Jesus! From the youngest person to the oldest, all need Jesus. The nation of Israel needs Jesus. Get the word out! The world needs Jesus.
 
Lord God, thank You for Jesus. Without Him, there would be no hope. But with Him in our lives, we have hope and assurance. Praises to You, O God, for what You have done. Amen.

Matthew 18:9

Monday, 23 March 2026
 
And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire. Matthew 18:9
 
“And if your eye, it ensnares you, you pluck it, and you cast from you. It is good – you enter one-eyed into life, or having two eyes to be cast into the ‘Gehenna the fire’.” (CG).
 
In the previous verse, Jesus noted that if a person’s hand or foot causes him to sin, he should cut it off and cast it away, noting that it is better to enter life maimed or crippled rather than be cast whole into the eternal fire. He next says words similar to Matthew 5:29, beginning with, “And if your eye, it ensnares you, you pluck it, and you cast from you.”
 
The eye is a factor in many types of sin. Without eyes, one would not see the beautiful face or shape of a woman and lust after her. Without eyes, a person wouldn’t see the difference between his car and his neighbor’s. Blind people can still covet, lust, commit adultery, etc., but the eye is one part of such things.
 
If the eye were the only problem, removal would be the solution. As with the previous verse, however, eventually everyone would be walking around blind. This is the severity of living under the law. Ultimately, it is the law that brings about offense. As Paul said –
 
“What shall we say then? Is the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said, ‘You shall not covet.’ 8 But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead. 9 I was alive once without the law, but when the commandment came, sin revived and I died. 10 And the commandment, which was to bring life, I found to bring death. 11 For sin, taking occasion by the commandment, deceived me, and by it killed me. 12 Therefore the law is holy, and the commandment holy and just and good.” Romans 7:7-12
 
If there were no law, there would be no offense for a violation of the law to come about. This doesn’t mean the law is bad. What it does mean is that the law stands against us and witnesses against us.
 
Sin is the problem, but law is what brings about sin. As Jesus was speaking to those under the law, they had choices to make concerning sin. If the right choice was made, things might go well for them, as He next notes, “It is good – you enter one-eyed into life, or having two eyes to be cast into the ‘Gehenna the fire’.”
 
A new word is seen here, monophthalmos, one-eyed. It is derived from monus, sole or single, and ophthalmos, eye. Though not directly stated, Jesus’ point is that there needs to be a remedy to the problem with sin. It would be unrealistic for a person to actually pluck out one eye, thinking it would take care of his sin problem. Rather, there is still the second eye that will cause the exact same problem.
 
Jesus is schooling the world on what is actually needed. One step at a time, we are being led to the cross where sin is atoned for, law is removed, and there is restoration with God.
 
Life application: How nice it would be if the Bible were to be read and considered in context by all people. There would not be churches full of people who were trying to merit God’s favor through Sabbath observance, dietary restrictions, feast observances, and so forth.
 
The people of the world would revel in the cross of Christ, thank God for the freedom that is granted through His death, and rejoice in the hope of eternal life because of His resurrection.
 
Instead, though many claim they are saved by grace through faith, they sit in churches scared of losing their salvation, wondering if they have done enough to merit His grace (what a contradictory thought!), and biting their nails over the next possible infraction that will see them eternally condemned for failing to meet the measure that the law demands.
 
Don’t be such a person! Realize that the cross is the end of the matter. Total peace and harmony are realized when one comes to God through it. Trust the gospel and keep on trusting it. This is the sweet spot in God’s wonderful plan of redemption.
 
Lord God, thank You that the enmity is ended and that peace and contentment are restored to us once again. Thank You for what the cross truly means to this fallen world. May many come to fully realize its significance and cling to its marvelous glory. Amen.

Matthew 18:8

Sunday, 22 March 2026
 
“If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. Matthew 18:8
 
“And if your hand or your foot, it ensnares you, you exscind them, and you cast from you. It is good – you enter into life lame or crippled, or two hands or two feet having, be cast into the ‘fire, the perpetual’” (CG).
 
In the previous verse, Jesus gave woe to the world because of snares. Moreover, He gave woe to the man through whom snares would come. He continues now, saying, “And if your hand or your foot, it ensnares you, you exscind them, and you cast from you.”
 
The precepts of this verse and the next are similar to Matthew 5:29, 30. This one more closely aligns with Matthew 5:30. As noted there, the words of Jesus need to be taken in their proper light. If a person has been ensnared by his hand or foot, the sin has already been committed. It would not be profitable to cut off a body part in such an instance.
 
Understanding the hyperbolic nature of the words, Jesus continues, saying, “It is good – you enter into life lame or crippled, or two hands or two feet having, be cast into the ‘fire, the perpetual’.”
 
A new word is seen here, aiónios, perpetual. It is used of past time as well as past and future time. It signifies that which is eternal in nature. The words clearly indicate that there is a final judgment for all people. It is a judgment that is both real and eternal in nature. Without Jesus, a sin against the infinite God requires an infinite purification.
 
Jesus’ point is that there is a problem in a person’s life that must be addressed. If it is not dealt with, there will be eternal consequences. Israel is being schooled on the ramifications of failing to meet the demands of the law.
 
As no person can perfectly meet what the law requires, there must be a total separation from God. But, in Christ, His satisfaction of the law is imputed to those who come to Him, trusting that what He did is sufficient for their salvation.
 
Life application: If Jesus’ words were to be taken literally with every such snare in a person’s life, nobody would have hands or feet. As such, nothing would ever get done. People would be busy cutting off body parts until there were none left to cut.
 
But this is the severity of the law. His point is that it certainly is better to take such strong action than to be cast into the Lake of Fire. But remember, cutting off a hand or foot cannot atone for one’s sin. As the sin has been committed, it would be a pointless gesture.
 
Further, there is already the issue of inherited sin that needs to be dealt with. In and of himself, there is nothing a person can do about that. Despite this, it is an infection that must be dealt with for reconciliation with God to take place.
 
As reconciliation requires atonement, and only a perfect Substitute can atone for sin, the need for Jesus becomes crystal clear. People need Jesus. No other path can restore man to God. And more, after the cross, once sin is atoned for in those who have received the gospel, forgiveness for all such matters has been obtained.
 
Thus, no such infraction can ever be charged against a person in Christ again. He is under grace, not law. Without law, there can be no imputation of sin. In one fell swoop, all such matters are dealt with through the death of Jesus Christ for those who trust Him.
 
Lord God, when all hope was lost, You stepped in and restored it. In our state of assured condemnation, You brought about salvation. And in our pending judgment, You gave us reconciliation. Thank You, O God, for what You have done through Jesus Christ, our Lord. Amen.

Matthew 18:7

Saturday, 21 March 2026
 
Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes! Matthew 18:7
 
“Woe – the world, from the snares! For necessity, it is, the snares to come. Moreover, woe – the man, that, through whom the snare, it comes” (CG).
 
In the previous verse, Jesus noted that it would be better for a person who causes one of these little ones to sin, to have a millstone hung around his neck, and be drowned in the depths of the sea. To further that thought, He next says, “Woe – the world, from the snares!”
 
The snares refer to what He has been speaking of, meaning people causing the little ones to sin. It is a fallen world, and snares like this are inevitable because of it. Jesus uses the noun form, skandalon, of the verb, skandalizó, to ensnare, which He just used in the previous verse. The fact that such snares are inevitable is seen in His next words, “For necessity, it is, the snares to come.”
 
A new word, anagké, a compelling need, is seen. It is derived from two words, meaning each and arm. One can think of a person throwing up both arms in distress. HELPS Word Studies says, “calls for timely help, i.e. strong force needed to accomplish something compulsory (absolutely required). This kind of situation is typically brought on by great pain or distress.”
 
Jesus doesn’t explain why this is a necessity. Rather, He states it as a truth and expects His disciples to take it as an axiom that it is so. As it is a fallen world, the events of a fallen world can and will occur. However, Jesus next makes a strong point about the intermediate source of such things, saying, “Moreover, woe – the man, that, through whom the snare, it comes.”
 
Despite snares being inevitable, it in no way absolves the person through whom the snares come. This is particularly so when it is intentional. But even unintentional sin is sin. When one causes another to fall into sin, there is a great weight of guilt placed upon the person causing it. How much more is this the case when it deals with someone who is innocent in their faith!
 
Life application: The question concerning the fallen world through which snares inevitably come is, “What caused the world to fall in the first place?” It is true that this was because of disobeying the Lord’s command in the Garden of Eden. But what brought that about in the first place?
 
Jesus is schooling the disciples on what is going on in the world. Indeed, it is what has been going on in the world since the very beginning. The Lord introduced a law. If He did not do this, there could be no violation of the law.
 
But once the law was given, as Paul says, “sin revived and I died” (Romans 7:9). Once the world fell, the state of committing sin was inevitable. Fallen man’s propensity is to do the fallen things that can be expected in a fallen world.
 
Man did not have to sin, but the devil was there, prompting him to do so. He was the one through whom the snare came. He used the fact that there was a law to bring about sin in man. The same is true today, both in religion and in regular life.
 
For example, the law may say, “No one under 18 years of age may drink alcohol.” To do so would be a violation of the law. However, someone may say to his younger friend, “Here, have a beer. It’s fun, and you will love it.” The older friend has been the intermediate cause of the younger person violating the law.
 
Now imagine someone in a church going even further. For Christians, the law is removed. As Paul noted, believers are not under law but under grace. Therefore, we cannot violate law because there is no law to violate. However, the person says, “Oh yes, you must observe the Feasts of the Lord found in the Old Testament.”
 
The person he tells this to is not schooled in proper theology and says, “Oh, I didn’t know that.” And so, the poor schlub starts observing the feast days. He has placed himself back under law.  But the fact is, no person today can observe the feasts as mandated in the law. There is no temple, there are no sacrifices, and most of the world cannot get to Jerusalem, even if those other things existed.
 
They are imperfectly observing a law that demands perfect obedience. Think of the transgressions that come about through such a pitifully observed mandate of the law! This is the point Jesus is making. Woe to the person through whom the snare, it comes. Such people are doing Satan’s bidding.
 
And so, the person who incorrectly schooled this poor sap will be held accountable for his vile actions. Christ fulfilled the law. To reinsert what Christ fulfilled is not honoring of God at all. It is dishonoring of what He did in and through Jesus.
 
Pay attention to what God has done and is doing. We need to trust in Jesus and not get led astray by such perverse and evil teachings as those that tear us from God’s tender mercies as found in Jesus Christ.
 
Lord God, help us to rightly pursue You all the days of our lives. Give us sound instructors who will not lead us down paths of unrighteousness. To Your glory, we pray. Amen.
 

Matthew 18:6

Friday, 20 March 2026
 
“But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. Matthew 18:6
 
“And whoever, if he should ensnare one – the least of these, the ‘believing in Me,’ it conduces him that it should be hung – heavy millstone, upon his neck, and he should be submerged in the sea’s depth” (CG).
 
In the previous verse, Jesus noted that whoever receives a little child like the one with Him, that person receives Him. Next, He states a strong contrast to that, beginning with, “And whoever, if he should ensnare one – the least of these.”
 
As noted in the previous commentary, this is not particularly speaking of a little child. Rather, it is referring to one with child-like faith. In other words, a person who has come to Christ and understands that he is saved solely by the grace of God. He is trusting in Christ alone for his eternal destiny.
 
It is true that this includes children, but it is not solely referring to children. Any person of innocent faith who is caused to ensnare is the referent. In the epistles, Paul uses the word skandalizó (to ensnare, or stumble) three times –
 
But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ. 13 Therefore, if food makes my brother stumble [skandalizó], I will never again eat meat, lest I make my brother stumble [skandalizó]. 1 Corinthians 8:12, 13
 
Who is weak, and I am not weak? Who is made to stumble [skandalizó], and I do not burn with indignation? 2 Corinthians 11:29
 
One can be caused to stumble over dietary matters, pride, temptation, etc. Jesus’ warning is that causing a person who is weak to do something contrary to what is right, meaning causing their faith to go astray, is the matter. He explicitly says this with His next words, “the ‘believing in Me.’”
 
Quite often, Jesus’ words are introduced out of this context. He is speaking of those in the faith who possess childlike faith. Of a person who would cause another in this category to stumble, He next says, “it conduces him that it should be hung – heavy millstone, upon his neck.”
 
Several new words are seen here. The first is kremannumi, to hang. This doesn’t necessarily mean by the neck. It speaks of any type of hanging. For example, it is used to refer to Jesus on the cross. Though He was crucified, His body was hanging on the cross.
 
The next new word is mulos, a large millstone. Vincent’s Word Studies says, “Two kinds of millstones were in use; the one turned by hand, the other, and larger, by an ass... Here Jesus says an ass-millstone...”
 
A third new word is trachélos, the throat. It is from trechó, to run. Thus, it refers to the mobility of the throat. The word can be used figuratively to speak of life itself. Such a millstone would be like the round anchors that the Chinese once used for a boat. That is comparable to the next words, “and he should be submerged in the sea’s depth.”
 
Another new word is seen, pelagos, deep or open sea. The meaning then is that a person who has caused another who had childlike faith to err might as well be on a boat at sea and then sentenced to be cast off the boat with a really heavy millstone tied around his neck.
 
It must be noted that this does not mean a loss of salvation. That is not the point. Jesus refers to temporal punishment for such an offense. It would not be appropriate to extend this, as often happens, to condemnation of a person (loss of salvation) when that is not what Jesus says.
 
For false teachers who would cause a person to be ensnared in their childlike faith, they might as well dispatch themselves to the pit. If saved, they will be doing themselves a favor. If not saved, they will receive greater condemnation at the final judgment.
 
Life application: As noted above, there are various ways a person can be caused to be ensnared. Jesus’ words are referring to someone’s childlike faith. That, as has been seen, is something that a person has when they hear the gospel and have completely submitted themselves to the mercy of God.
 
What is it that would rob such a simple faith? The answer is “the reintroduction of law.” The very thing that causes us to be sinners in the first place is law. When Christ died, He freed us from law, as Paul says, “for you are not under law but under grace” (Romans 6:14).
 
To reintroduce law into a person’s walk, meaning telling them they need to do such n’ such to be saved or to keep being saved, is to ruin that childlike faith. Unfortunately, this is as common as apples on apple trees in churches around the world. Grace is what God offers the world. The grace is to free us from law. Why would someone mar such a beautiful expression of God’s love for humanity?
 
The answer will vary from person to person, but it generally stems from a desire to control others. In bringing them into submission, they now have a platform by which they can wield control over those they mislead. Don’t allow this to happen to you. Hold fast to God’s grace, trusting solely in it for your salvation. This is what is pleasing to God.
 
Lord God, how grateful we are for the love You have poured out on us through the giving of Jesus. We are free from the burdens of life and the consequences for sin that have kept us far from You. Thank You for peace, restoration, and fellowship because of Jesus. Amen.

Matthew 18:5

Thursday, 19 March 2026
 
Whoever receives one little child like this in My name receives Me. Matthew 18:5
 
“And whoever, if he should receive one such child upon My name, He receives Me” (CG).
 
In the previous verse, Jesus told the disciples that whoever humbles himself as a child is the greatest in the kingdom of the heavens. Continuing His thought, He next says, “And whoever, if he should receive one such child upon My name, He receives Me.”
 
The context of Jesus’ words is based on the question asked in Matthew 18:1 to which Jesus responded in the next verses. He has used the child as an object lesson of one who is the type to enter the kingdom of the heavens. He, by faith, accepts God’s premise that Jesus is the Messiah who died for the sins of the world.
 
Hence, His words “one such child” are to be taken metaphorically to indicate any person who has such a disposition. He is not specifically referring to receiving little children, but to any who are like them in their simple faith. Understanding this, His words are about unity among believers. When a true believer is received, it is as if the person is receiving Jesus Himself.
 
Why would this be? It is because those who have come to Christ are “in” Christ. Jesus’s last words were, “Accordingly, whoever, he should humble himself as this child, he, he is the greatest in the kingdom of the heavens.”
 
Imagine not receiving the greatest in the kingdom! Jesus is the greatest in the kingdom. But He has said that the person who has humbled himself as a child is the greatest. To reject such a person is to reject Him because that person has received Him.
 
Obviously, Jesus is still speaking to men who are under the Law of Moses. They have not yet seen Jesus die in fulfillment of the law, so their understanding of salvation by grace through faith is lacking. However, Jesus is giving them advanced instruction in this matter. A person who is fixed on his merit for salvation could not properly understand Jesus’ words.
 
And in fact, they still didn’t get what Jesus was saying after His resurrection. They continued to argue and debate over the significance of the law. And, unfortunately, the church continues to do so today.
 
Life application: As a Christian, someone will eventually tell you that you need to observe the Sabbath (Saturday worship) because “God blessed the seventh day and sanctified it.” How will you respond to that?
 
The seventh day was the day God rested from His labors. Sanctifying it was an act that anticipates Christ and what He offers us. It is also a pattern for man on earth. There were six days of creation followed by rest. It is a pattern for the seven-thousand-year dispensational model. There are six thousand years of man’s labors followed by a thousand years of millennial rest.
 
Nothing is said in Genesis of God mandating a Sabbath observance. If Moses didn’t record it as a fact, nobody would ever have known it was so. There was no prescription to observe the Sabbath, and there is no record of anyone doing so until Exodus 16, when Israel was told to do so.
 
It became a law for Israel, and for them alone. It was incorporated into the Law of Moses. But when the Law of Moses was fulfilled, it no longer applied. This is why Paul says –
 
“So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, 17 which are a shadow of things to come, but the substance is of Christ.” Colossians 2:16, 17
 
Other verses from Paul confirm this, and nothing was said to the church in Acts 15 concerning Sabbath worship. In Hebrews 4:3, it says that those who have believed enter into God’s rest.
 
Think through issues like this. Don’t be fooled by people who want to put you under the bondage of law when you have been freed from law through Christ.
 
This is important. Jesus spoke of those who are greatest in the kingdom of heaven. He never said such people were law observers, Sabbath keepers, or those who follow the feasts of the Lord. This is because those things are opposed to grace. Trust in Jesus and what He offers, not in yourself and what you can do to supposedly impress God!
 
Lord God, in Christ, we have entered our rest. Why would we go back to working when Jesus has rested us in Himself? That makes no sense. Help us to be people of reason and sense. To Your glory, we pray. Amen.
 

Matthew 18:4

Wednesday, 18 March 2026
 
Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. Matthew 18:4
 
“Accordingly, whoever, he should humble himself as this child, he, he is the greatest in the kingdom of the heavens” (CG).
 
In the previous verse, Jesus emphatically told His apostles that unless they turned and became as the children, they would in no manner enter the kingdom of the heavens.
 
As He has set this forth as an adamant assertion, He can now answer their self-serving question about who the greatest in the kingdom of the heavens is. He does this, beginning with, “Accordingly, whoever, he should humble himself as this child.”
 
A new word is seen, tapeinoó, to make low or to humble. HELP Word Studies says, “With the believer, ...tapeinóō (‘show humility, true lowliness’) happens by being fully dependent on the Lord – dismissing reliance upon self (self-government) and emptying carnal ego. This exalts the Lord as our all-in-all and prompts the gift of His fullness in us.”
 
One can see in this explanation exactly why people like the Pharisee in the parable of Luke 18:9-14 are such a stench in God’s nose. There is no humility. Instead, he is confident that he has pleased God so much with his presence that God must just stand in awe of him.
 
It is why Paul speaks so vehemently against law observance. The law brings about feelings of oneself earning what is impossible to earn. No person can merit grace, and he can never earn salvation. It is a gift. The law and God’s plan of salvation found in Jesus Christ are diametrically opposed to one another.
 
Understanding this, Jesus continues, emphatically stating, “he, he is the greatest in the kingdom of the heavens.”
 
The person who understands he has no merit at all before God but who accepts that what God has done is sufficient for his salvation is accepted by God. The person who has this sense of humility in the greatest measure is, therefore, the greatest in the kingdom of the heavens.
 
Paul explains this, using himself as an example –
 
“But what things were gain to me, these I have counted loss for Christ. 8 Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ 9 and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith; 10 that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, 11 if, by any means, I may attain to the resurrection from the dead.” Philippians 3:7-11
 
Life application: Think it through. There is no personal merit in salvation. Based on that, what is happening in the following propositions–
 
Law says you must do certain things to be right with God.
Preachers tell you that you need to tithe, a principle of the Law of Moses, to be pleasing to God.
Hebrew Roots says you must observe the Sabbath.
Seventh-Day Adventists impose dietary restrictions.
Reformed theology says you must have works to prove your salvation.
Roman Catholicism says, “If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified; let him be anathema.”
 
We could go on and on with such examples of false and heretical teachings. The theological box of salvation says that we are saved by faith alone through the work of Jesus Christ. To add anything to that, before or after salvation, as a condition for being saved or continuing to be saved, is to deny the all-sufficiency of what Jesus Christ did.
 
Don’t be caught in this trap. You don’t owe anyone anything in this life as a means of obtaining salvation or as proof of being saved. All you need to do is to trust God through acceptance of the gospel: “that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He rose again the third day according to the Scriptures” (1 Corinthians 15:3, 4).
 
Don’t mar the gospel. Hold fast to the truth of God in Christ. After you believe, then do what is right according to Scripture to be pleasing to God, not for keeping your salvation, but in gratitude to God who saved you.
 
Lord God, thank You that Jesus Christ our Lord has done everything necessary to restore us to You. May we never place ourselves into the salvation equation except as grateful recipients of Your tender mercies by believing the gospel. Amen.

Matthew 18:3

Tuesday, 17 March 2026
 
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. Matthew 18:3
 
“And He said, ‘Amen! I say to you, if not you should turn, and you should become as the children, no, not you should enter into the kingdom of the heavens’” (CG).
 
In the previous verse, Jesus called a child to Him and set him in the midst of the disciples. Matthew continues with Jesus’ object lesson as He provides why the child was presented as he was. Matthew records, “And He said, ‘Amen!’”
 
The sense here is, “Pay attention! This is a truth that you must understand and accept as I speak it.” Understanding this, He continues with, “I say to you, if not you should turn.”
 
The meaning is that they are on a path of thinking one way, and they must turn and think completely differently. The path they were on is one of “who is the greatest?” It reflects a self-serving attitude that is incompatible with the humility necessary to accept God’s proposition for salvation in Christ. Jesus continues, saying, “and you should become as the children.”
 
The turning is from adamant assertion to innocent acceptance. Jesus is speaking about the kingdom. There are various meanings of what ‘kingdom’ signifies, but this one is clearly about the offering that is made by God in Christ based on Jesus’ ministry.
 
Though that is not yet ready to be offered, and though the disciples have no idea what it entails at this point, Jesus is speaking about how to obtain salvation and entry into what God is doing in redemptive history, of which Jesus is the key.
 
Children are little people. People do wrong. When a child is presented with his wrongdoing and told how to correct it, the child will accept what he is told. This is because children have not yet processed the world around them enough to form their own ideas about such things.
 
Therefore, he will believe what he is told by simple faith. Until a child learns when people are lying or kidding, they take what they hear at face value. God, who never lies, is to be taken at face value. This is the point of Jesus’ words.
 
There is no feeling of superiority or earning what is necessary for restoration. There is the innocence of acceptance. Along with that, there is no thought by the child of how great he is or how he can earn exaltation in mommy’s eyes. There is just the simple desire for restoration. With that in mind, Jesus continues with, “no, not you should enter into the kingdom of the heavens.”
 
The double negative is an adamant assertion that follows emphatically after the “Amen” previously stated. This is exactly what Paul writes about in Galatians 5 –
 
“Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. 2 Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. 3 And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. 4 You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.” Galatians 5:1-4
 
How does that match what Jesus says, you ask? Because when one rejects Christ’s fulfillment of the law, he rejects Christ’s cross. But the cross is the only thing that can cleanse someone from sin. The law only magnifies guilt before God.
 
The gospel asks a person to become like a child. The cross demands that a person acknowledge he has sinned (Christ died for your sins, implying you are a sinner), and to accept the avenue God has set forth for restoration. There is no need for a cross for someone who has not sinned. 
 
God has set forth what brings restoration. When we, like children, accept what He has done, it is an acknowledgment that what God has done is sufficient. The simple faith of a child is what God expects.
 
Life application: Some scholarly comments on this verse show the inability of people to understand what Jesus is saying –
 
“What was needed was that they should ‘turn’ from their self-seeking ambition, and regain, in this respect, the relative blamelessness of children.” Ellicott. It is true that there is a need for turning from self-seeking ambition, but children are not blameless. When we come to the cross, we do not make ourselves blameless. We come to the cross to be made blameless through Christ’s imputation of His sinlessness.
 
“...and become like little children — ‘Free from pride, covetousness, and ambition, and resemble them in humility, sincerity, docility, and disengagement of affection from the things of the present life, which excite the ambition of grown men.’” Benson. If Benson is saying that we need to do these things to merit the kingdom, he is completely missing the point. We come to God acknowledging that we are these things, we have offended Him because it is so, and ask to be forgiven in Christ. From there, we can then conform our lives to His expectations. The cart of works must come after the horse of acknowledgment of sin at the cross.
 
“How many who pass for converted, regenerate persons have need to be converted over again, more radically.” Expositor’s Greek Testament. Are they talking about entering the kingdom after salvation? If so, then they have missed the mark. Salvation is a one-time for all-time proposition. It is true we need to live properly after salvation, but there is no “re-meriting” salvation after it has been granted.
 
“There is no question here about what is popularly known as conversion - the change from habitual sin to holiness.” Pulpit Commentary. Without explaining how this happens, the words are insufficient and appear to claim we must “fix ourselves.” This is completely incorrect. We come to Jesus as we are with all our baggage, acknowledge we are sinners, and believe He forgives us. Only then do we make an effort to go from “habitual sin to holiness.” If we were to do that first, we would not be like children. We would be “meriting” our salvation.
 
“The phrase, ‘Except ye be converted,’ does not imply, of necessity, that they were not Christians before, or had not been born again. It means that their opinions and feelings about the kingdom of the Messiah must be changed. They had supposed that he was to be a temporal prince. They expected he would reign as other kings did. They supposed he would have his great officers of state, as other monarchs had, and they were ambitiously inquiring who should hold the highest offices. Jesus told them that they were wrong in their views and expectations. No such things would take place. From these notions they must be turned, changed or converted, or they could have no part in his kingdom. These ideas did not fit at all the nature of his kingdom.” Barnes. Barnes, what are you talking about? Jesus is referring to entering the kingdom of the heavens. If you are born again, you have entered it. The commentary has so overcomplicated what Jesus is saying that there is no hope of reconciling it with coming to Christ for forgiveness, the very thing that will allow the disciples, and indeed all people, to enter.
 
Life application lesson: Keep the salvation message simple. You have sinned. You need Jesus. Believe the gospel. Don’t try to fix yourself. You can’t. Jesus, we need Jesus to fix us. Believe the gospel.
 
Lord God, help us to never complicate grace. It is Your offering. If we have to earn it, it is not grace. Help us not to mar the gospel. You have done the work through Jesus. There is nothing we can add to it. Help us to learn these simple, fundamental, and eternity-changing truths. Amen.

Matthew 18:2

Monday, 16 March 2026
 
Then Jesus called a little child to Him, set him in the midst of them, Matthew 18:2
 
“And Jesus, having summoned a child, He stood him in their midst” (CG).
 
In the previous verse, the disciples came to Jesus asking who the greatest in the kingdom of the heavens was. In response, Matthew records, “And Jesus, having summoned a child, He stood him in their midst.”
 
It is the initiation of His response, forming an object lesson for them to consider and remember. In Matthew 17:25, it was recorded that Jesus was in “the house” in Capernaum. This, then, is probably Peter’s house. Matthew 9:33 confirms they are still in the house. As such, this is a child within the house, not an arbitrary child off the street.
 
He probably called the boy’s name and said, “Come here!” One of the least in the house, as far as understanding, responsibility, etc., a mere child, has been summoned to teach what is on God’s mind concerning greatness.
 
In this account, Mark will add the thought, “And when He had taken him in His arms...” In other words, this was a very young child who had been brought before the disciples.
 
Thus, the question of “greatest” is being answered already. Without a word yet spoken, we can see that greatness includes the idea of dependency, something every small child exhibits.
 
Life application: Without going any further, and while considering the matter of dependency, who do you think God is more pleased with? Will it be a person who goes to a messianic synagogue, observes the feasts of the Lord, doesn’t eat pork and refuses to eat lobster (what a tragedy!), and who is doing his best to merit God’s favor through such things, or will it be a person who so desperately understands his sin that he throws himself solely at the mercy of Christ, asking for the slightest crumb of His infinite mercy to forgive him for the life he has led?
 
The answer is explained elsewhere in the gospels –
 
“Also He spoke this parable to some who trusted in themselves that they were righteous, and despised others: 10 ‘Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee stood and prayed thus with himself, “God, I thank You that I am not like other men—extortioners, unjust, adulterers, or even as this tax collector. 12 I fast twice a week; I give tithes of all that I possess.” 13 And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, “God, be merciful to me a sinner!” 14 I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted.’” Luke18:9-14
 
God is unimpressed with showoffs and people who think they somehow merit His favor. Rather, those who arrogantly hold to the Law of Moses for their justification are an offensive stench to Him. Why? Because they deny two fundamental truths that are key to salvation.
 
First, they deny the work of the cross of Jesus Christ and its efficacy in procuring salvation for mankind. The great point of sending Jesus to the cross was to fulfill the typology of the sacrificial system set forth in the Law of Moses. In His fulfillment of it, the law was annulled, nailed to the cross in the body of Jesus Christ, who is the embodiment of the law.
 
Second, they implicitly deny the deity of Jesus Christ. If He is God, and indeed He is, then to say that we need to do more to procure our salvation means that God failed to procure our salvation. Even if Jesus weren’t God, this would be true, but because Jesus is God, it is an eternal slap in the face of God who came to do for us what we cannot do.
 
There are many other points of doctrine that such people fail at when they demand works to prove or continue proving salvation. This infection fills almost all churches to some extent. We don’t have to prove anything. We are saved, once and for all time, through the precious blood of Jesus Christ. All we have to do is believe. And in believing, with the mere faith of a child, we are saved.
 
God is pleased with such simple, complete, and heartfelt faith. Thank God today for His wonderful salvation that you have accepted... by faith.
 
Lord God, how grateful we are to You for the full, final, finished, and forever salvation that You have provided through the giving of Your Son, our Lord and Savior Jesus Christ. Amen.

Matthew 18:1

Sunday, 15 March 2026
 
At that time the disciples came to Jesus, saying, “Who then is greatest in the kingdom of heaven?” Matthew 18:1
 
“In that hour, they came, the disciples to Jesus, saying, ‘Who then, he is, greatest in the kingdom of the heavens’” (CG).
 
In the previous verse, Jesus’s word finished Chapter 17 as He told Peter to go to the sea, cast a hook, and take the first fish he caught, opening its mouth, and taking out a stater that would be in its mouth. With that, Peter was to pay the temple tax for Jesus and himself. Chapter 18 begins with, “In that hour.”
 
Mark and Luke do not mention the account concerning Peter and the payment of the temple tax. Instead, they go into Jesus’ words about Him being betrayed and killed (Matthew 17:22, 23) directly into the account now stated. Peter, being the one approached by the tax collectors, may have simply been drawn out of the flow of the narrative, or Matthew may have put that account in there categorically to ensure typology was maintained.
 
Either way, each account describes this scene a little bit differently, but all agree on the overall tenor of what occurs. Placing the three accounts together, a full picture of how the matter arose is easily seen. This matter is, according to Matthew, that “they came, the disciples to Jesus, saying, ‘Who then, he is, greatest in the kingdom of the heavens?’”
 
To introduce this account, Mark says, “Then He came to Capernaum. And when He was in the house He asked them, ‘What was it you disputed among yourselves on the road?’” Luke records, “Then a dispute arose among them as to which of them would be greatest.”
 
The substance of the matter is that of being great in their hoped-for Messianic kingdom. The disciples argued over who the greatest of them would be. Thus, there is a mark of selfishness and a desire to be recognized above the others. This is a part of the human condition, and few, if any, are exempt from it.
 
Life application: For the most part, those who appear exempt from feelings of grandeur and self-importance are simply aware of the fact that they don’t have a way of becoming great, or they lack what is needed in whatever they think “being great” means. It’s not that they don’t want it, it’s that they aren’t able to attain it.
 
This may not be universal, but it generally becomes evident when someone who had no shot at becoming “great” suddenly has greatness thrust upon him. It is a very rare soul who will handle his elevation responsibly and with humility.
 
But such an attitude is contrary to what is biblically expected of all, much less leaders. Paul says –
 
“Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. 4 Let each of you look out not only for his own interests, but also for the interests of others.” Philippians 2:3, 4
 
After saying that, he pens the example of Christ, the One to be emulated –
 
“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
 
Therefore, even if this is not in our nature, we are asked to work on it, until it becomes our nature. The King of the Universe was willing to unite with humanity and take on the lowliest form of man, serving others. This is what God esteems in us. It is akin to the example that Jesus will set forth to His disciples in the verses ahead in Matthew.
 
Let us have this mind in us, to the glory of God who called us unto Himself.
 
Lord God Almighty, may we be willing to set aside our pride, lustful desires, and the earthly temptations that we are constantly bombarded with to pursue a life of humility and honoring others. Above all, may our actions be done to glorify You. You alone are truly worthy of all praise, glory, and honor. Amen.