BIBLE IN TEN

Matthew 11:18

Sunday, 6 July 2025
 
For John came neither eating nor drinking, and they say, ‘He has a demon.’ Matthew 11:18
 
“For, he came, John, neither eating, neither drinking, and they say he has a demon!” (CG).
 
In the previous verse, Jesus gave an example of what “this generation” is like, saying, “We piped to you and not you danced. We bewailed to you and not you breast-beat.” He continues now with, “For, he came, John, neither eating, neither drinking.”
 
The meaning here is more than just his limited diet, which is recorded in Matthew 3:4 –
 
“And he, John, had his apparel from camel’s hair, and a leathery girdle around his waist, and his food was locusts and wild honey.”
 
The thought of eating and drinking extends to social life, where eating and drinking are a part of the natural course of human interaction. In other words, John’s life was that of a prophet preparing the way for the Lord. He did this in the wilderness, living a life of austerity and isolation.
 
In this state, someone may have come and said, “I’d like to talk to you about your message, come and join us at our meal tonight.” This is something John would have likely refused, maybe offering them a bowl of dried locusts instead and saying, “Join me here for a meal. This is where I belong.”
 
John limited his diet and everything that goes along with eating. Parties, feasts, dinner invitations, etc., would all have been shunned by him. Therefore, because of this obscure and difficult to understand lifestyle, Jesus next says, “and they say he has a demon!”
 
This is what it says about the demoniacs in Chapter 8 –
 
“And He, having come into the beyond, into the country of the Gergesenes, two ‘being demon possessed,’ they met Him, coming out from the tombs – exceedingly dangerous – so too, not anyone capacitate to pass through that way.” Matthew 8:28
 
They lived in an area shunned by others, cut off from the normal ways of life. Because John was somewhat like this, instead of recognizing him as a prophet and grasping the importance of his ministry, they accused him of having a demon.
 
Life application: One of the traits that is often seen in people who are exceptional in their field is eccentricity, even to the point of being thought to suffer from mental instability. People with great intellects who have made some of the most profound discoveries in their occupations have been considered unconventional, and their lives troubled.
 
Van Gogh, da Vinci, Nietzsche, Hemingway, Tesla, Mozart, Bonaparte, Byron, Freud, Einstein, and so many others were, at times, close to being off their rocker. Van Gogh cut off his own ear, something not normally thought of as a sign of sharp mental acuity.
 
Fortunately for them, their skills in their professions were recognized and they were appreciated, despite their often-bizarre behavior. If you come across someone who seems a tad eccentric or doesn’t fit into the traditional paradigm that society has set, don’t underestimate him or dismiss him outright. It may be that his focus is so poignantly directed that the normal rules for social behavior don’t interest him.
 
At the same time, he may be as crazy as a loon, so don’t just assume that everyone who is odd is a genius.
 
Lord God, may our judgments about those we encounter always be carefully considered. First and foremost, may we look at each person as an individual who needs Jesus. If we remember this, surely we will see them in a different way than if we judge by mere appearances. Help us to look for Your image in those we encounter. Amen.

Matthew 11:17

Saturday, 5 July 2025
 
and saying:‘We played the flute for you,
And you did not dance;
We mourned to you,
And you did not lament.’ Matthew 11:17
 
“...and they say, ‘We piped to you and not you danced. We bewailed to you and not you breast-beat’” (CG).
 
In the previous verse, Jesus began a description of those He calls “this generation,” equating them to children sitting in the markets addressing their companions. Of them, Jesus continues with, “and they say, ‘We piped to you.’”
 
This is a new word, auleó. It signifies “to play the flute,” and thus, to pipe. It is derived from aulos, a flute. There is a piping in the markets by the children, expecting a response from those around them. Despite their hopes, it next says, “and not you danced.”
 
It is a second new word, orcheomai, to dance. It is the etymological ancestor of our modern word orchestra. The word is derived from orchos, a row or ring. One can think of people forming up in ranks or circles, dancing when an orchestra plays.
 
There was the hope of people joining the flute players by dancing, but that did not come about. Next, He says, “We bewailed to you.”
 
It is a third new word, thréneó, to bewail. It is derived from threō, to cry out loud. These children tried a different tactic to get a response. Instead, Jesus next says, “and not you breast-beat.”
 
A fourth new word is used, koptó, to chop. It is a part of the standard way of mourning in the Middle East, where the breast is beaten or chopped at when great sadness or anguish takes place. Despite the bewailing, there was no response from the hearers of the flutists.
 
Life application: The reason for having public presentations is to elicit a response from the public. People naturally want others to join in such things. When there is no response, feelings get hurt.
 
This is especially so because when someone is leading in the presentation, there is a sense of elevation of importance. A few guys who have drumming, guitar, and keyboard skills can become rock stars with people cheering them on, throwing money their way, and fawning over them as if they are gods.
 
Preachers can captivate large crowds and, at times, can become cult-like figures. To not show adoration to such people means one is uninterested or simply neutral in what they are presenting.
 
Jesus is making a point about a situation that was happening in Israel at His time. He will explain His words in the next couple of verses for those who think they should be heeded and why they were not.
 
As Christians, it is best not to get overhyped about the status of others, elevating them to some perceived position that actually does not exist. Each person is of value. Playing the guitar may be great to listen to, but a guitarist who can’t fix plumbing is no help at all when the pipes burst.
 
We tend to place too much value on people with skills that have no real value. So a person can catch a football! Does that make him a hero? If not, why do we almost fervently want to be around such a person? Why would we want his autograph?
 
Let us consider where our priorities should lie, not getting caught up in the hype of society.
 
“My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality. 2 For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, 3 and you pay attention to the one wearing the fine clothes and say to him, ‘You sit here in a good place,’ and say to the poor man, ‘You stand there,’ or, ‘Sit here at my footstool,’ 4 have you not shown partiality among yourselves, and become judges with evil thoughts?” James 2:1-4
 
Lord God, help us to think clearly about the status of others, understanding that people are people. Those we should gravitate towards should be those who are humble, respectful, and who hold You in the highest esteem. May our thoughts about those around us always consider the character of the person as being of true value. Amen.
 

Matthew 11:16

Friday, 4 July 2025
 
“But to what shall I liken this generation? It is like children sitting in the marketplaces and calling to their companions, Matthew 11:16
 
“And to what I will liken this generation? It is like children in markets, sitting and addressing their companions” (CG).
 
In the previous verse, Jesus declared that he who has ears to hear should hear. That was stated in regard to John being the Elijah who was anticipated in the book of Malachi. Now, knowing that many will not heed His words, He addresses the crowd, beginning with, “And to what I will liken this generation?”
 
Who Jesus is speaking about in this verse and the coming verses is debated. Although getting ahead in the commentary, this must be determined at some point. Some see “this generation” of this clause as Jesus’ comparison to John and Himself. Others see it in reverse, meaning Jesus is referring to Himself and John as the children calling out.
 
To understand further, Jesus continues, saying, “It is like children in markets, sitting and addressing their companions.”
 
Here, the word agora is introduced. It signifies the town square, but the term is then extended at times to signify a market or thoroughfare. Therefore, there are children playing. These are small children in view of all who come through, where the people are gathered. As they play, they address those around them, here called “their companions.”
 
As for who “this generation” is referring to, seemingly convincing arguments are given for both views. For example, the Pulpit Commentary says –
 
(1) Many modern commentators (e.g. Meyer; Trench,’ Studies,’ p. 148) insist on the grammar and on the historical order in which the complaints are made, and believe that the Jews correspond to the pipers and the mourners, while it is John that refuses to rejoice, and our Lord that will not be sad.
 
(2) But the more usual interpretation is preferable. For
 
(a) in an illustrative saying one has chiefly to regard its general sense;
 
(b) in verse. 18, 19 the action of John and of our Lord in “coming” corresponds to the activity of the children;
 
(c) this interpretation seems much more in accordance with the context. The verses are therefore to be understood as meaning- John mourned in urging repentance, our Lord rejoiced in gospel liberty and preaching, but both alike were only ridiculed by the Jews. Markets; marketplaces (Revised Version); for there is no thought of the children helping their elders in traffic. And calling (which call, Revised Version) unto their fellows. Addressing them, but not necessarily noisily (Luke 6:13; Luke 13:12). Matthew 11:16
 
Vincent’s Word Studies says –
 
“The Rev. Donald Fraser gives the picture simply and vividly: ‘He pictured a group of little children playing at make-believe marriages and funerals. First they acted a marriage procession; some of them piping as on instruments of music, while the rest were expected to leap and dance. In a perverse mood, however, these last did not respond, but stood still and looked discontented. So the little pipers changed their game and proposed a funeral. They began to imitate the loud wailing of eastern mourners. But again they were thwarted, for their companions refused to chime in with the mournful cry and to beat their breasts....So the disappointed children complained: ‘We piped unto you and ye did not dance; we wailed, and ye did not mourn. Nothing pleases you. If you don't want to dance, why don't yon mourn?...It is plain that yon are in bad humor, and determined not to be pleased’” (“Metaphors in the Gospels”). The issue is between the Jews (this generation) and the children of wisdom, Matthew 11:19.”
 
These arguments will be considered in the coming verses. However, a simple way to determine which view is likely correct is to look at the words “this generation.” In doing so, the likely view will be revealed. They are listed (as translated by the NKJV) as, Matthew 11:16, Matthew 12:41, Matthew 12:42, Matthew 12:45, Matthew 24:34, Mark 8:12, Mark 8:38, Mark 13:30, Luke 7:31, Luke 11:29, Luke 11:30, Luke 11:32, Luke 11:50, Luke 11:51, Luke 17:25, Luke 21:32, Acts 2:40. Note: Luke 16:8 is also close in thought to these verses. Likewise, other verses, such as Luke 9:41, though not using the term “this” still refer to the same generation in the same manner.
 
Reading those verses will reveal which view is most likely the correct one, even before all the verses related to Jesus’ words here are completed. In fact, every other instance identifies the same particular category. If the words “this generation” here are not referring to what they are, it would be an outlier.
 
Life application: Although in Scripture there are times when words are used in a sense different from the more common rendering, it can generally be expected that selected words will be used in a consistent manner. In some instances, the consistency will help definitively identify what is being said or pictured.
 
Therefore, doing word and phrase studies is a very helpful tool when analyzing passages. Doing it from English translations may bring out false comparisons because translators often use the same word to translate different words, or they will use different words to translate the same word.
 
Such inconsistencies will cause an analysis to be off a bit. Doing word studies in the original languages is rather easy, but phrase studies can be a bit more difficult. At times, there are commentaries that have already done such studies, thus saving the effort. But even then, scholars can make errors. Therefore, if possible, it is still good to verify their work.
 
When reading commentaries, don’t just hurriedly accept one because it sounds right. Reading those given above, the scholars have come to exactly the opposite conclusions. But if you were only provided with one of the commentaries, you might think that it sounds correct and agree.
 
However, with the two contrasting views, you can see that more thought and study are needed. As no commentary reviewed for this study analyzed the words “this generation,” it seemed like a logical point to check.
 
Expand on what you read. Consider what you come across. Think about what is being said and why the words are being provided by God in His word. Spend your time in the word wisely and check things out. It is a marvelous treasure of wonder and delight.
 
Lord God, help us to judiciously consider Your word, contemplating it from many angles and doing our best to determine what is right. May our conclusions be based on more than picking and choosing what we like or initially think, but on a careful analysis of what is presented. Help us in this, O God. Amen.

Matthew 11:15

Thursday, 3 July 2025
 
He who has ears to hear, let him hear! Matthew 11:15
 
“The ‘having ears to hear,’ let him hear” (CG).
 
In the previous verse, Jesus made a pronouncement that was not to be dismissed or casually heard and then forgotten. Rather, the very state of Israel, both the nation and each individual, would be affected by His words, which were, “And if you incline to receive, he, he is Elijah, the ‘being about to come.’” With that emphatic declaration made, He next says, “The ‘having ears to hear,’ let him hear.”
 
In other words, what I just said needs to be heard and assimilated. The reason for this was partly cited in the previous commentary. The final verse of Malachi says –
 
“Remember! Law Moses, My servant,
Which commanded him in Horeb upon all Israel –
Enactments and judgments.
5 Behold! I sending to you Elijah the prophet,
To faces coming day Yehovah –
The whopping and the fearing.
6 And turned heart fathers upon sons,
And heart sons upon fathers.
Lest come and strike the land – anathema.” Malachi 4:4-6
 
Jesus is saying that John is the fulfillment of the promised coming of Elijah. If they rejected his message by rejecting Jesus whom he proclaimed, the land would be struck with a curse.
 
Life application: A few points about the verses from Malachi. When the Lord proclaimed through him to remember the Law of Moses, He was not talking about obeying the law. That was something they were supposed to do already. He was telling them to remember the law that referred to the coming Redeemer.
 
Malachi proclaimed in verse 4:2 that a Righteousness Sun was coming. The meaning to be inferred is that the Law of Moses was not a Righteousness Sun. Rather, Paul states it was a tutor to lead us to Christ (Galatians 3:24). In remembering the law and anticipating the promise set forth in Malachi, the people would then be prepared for the coming of Christ.
 
Understanding this, in verse 4:6 where it speaks of turning the heart of the fathers upon sons, and heart sons upon fathers, that is not a verse describing immediate family relations, as in, “He will turn the people in the families to love one another.” Rather, it is a word concerning the Hebrew people as a whole. The fathers are the patriarchs, especially Abraham, Isaac, and Jacob.
 
The children are those who had misunderstood both the promise to the patriarchs and the purpose of the law. The heart of the fathers was that of promise while trusting in the gospel of the grace of God. Paul explains this in Galatians 3 –
 
“And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, ‘In you all the nations shall be blessed.’ 9 So then those who are of faith are blessed with believing Abraham.” 
...
“And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect. 18 For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.” Galatians 3:8, 9, & 17, 18
 
The hearts of the children, the unbelievers of Israel, will have their hearts turned to the hearts of the fathers who trusted the gospel of Christ as a certain and sure promise. If they do not turn their hearts, the warning of the curse of the law stands firm.
 
In the last words of Malachi concerning the curse, the Old Testament ends with the word kherem, anathema. It speaks of the utter destruction or ban of something. It is a fitting end to the thirty-nine books of law.
 
Only with the hope of God in Christ is there life and renewed fellowship with God. Only in understanding the gospel can that state be realized. In Matthew 23:36, Jesus said, “Assuredly, I say to you, all these things will come upon this generation.”
 
The nation as a whole rejected Jesus, remained under the law, and fell under the ban because of it. The second fulfillment will be for those of Israel who continue to reject Jesus during the tribulation. However, for the nation, that will eventually end. The land of Israel, symbolized by Jerusalem, was anathema because of Israel’s rejection of Jesus. This is seen in Zechariah 14:11 –
 
“The people shall dwell in it;And no longer shall there be utter destruction [kherem],But Jerusalem shall be safely inhabited.”
 
This prophecy concerns the future when Israel finally receives Jesus. Only when the hearts of the children are turned to the hearts of the fathers will this time of woe for Israel end. The day is coming, and the world is being readied for it with the return of Israel to her land. The nation has been reestablished, prophecies of the past have come to their fulfillment, and many more prophecies are set to be fulfilled.
 
Our trust is not to be in the Law of Moses but in the One who is spoken of there and throughout all of Scripture. It is not easy to let go and place ourselves solely under the authority of another, but we must do so.
 
Let us not fail to put our trust in Him. Anything else will not carry us through to the restoration that God offers to His people. Yes, let us trust solely in the merits of Jesus Christ our Lord.
 
Lord God, may our faith in You grow each day as we rely solely on the grace of Jesus Christ. Help us never to put ourselves into the salvation equation except as receiving it by faith and being grateful for what He did. Thank You for Jesus our Savior! Amen.
 

Matthew 11:14

Wednesday, 2 July 2025
 
And if you are willing to receive it, he is Elijah who is to come. Matthew 11:14
 
“And if you incline to receive, he, he is Elijah, the ‘being about to come.’” (CG).
 
In the previous verse, Jesus said, “For all the prophets and the law, until John, they prophesied.” He next says, still speaking of John, “And if you incline to receive.”
 
Jesus will state a matter which is a certain truth, but He sets it forth as a proposition. Therefore, someone may accept or reject the proposition as he is so inclined. Because it is the Lord speaking, it is to be considered an act of trust as well as faith in the reliability of His word that it is so. This proposition is, “he, he is Elijah.”
 
One can see the emphatic nature of His words, and it is the emphasis that brings about the proper understanding of what Jesus is saying. There is a prophecy in Malachi 4 that everyone would have known about –
 
“Behold! I sending to you Elijah the prophet,
To faces coming day Yehovah –
The whopping and the fearing.
6 And turned heart fathers upon sons,
And heart sons upon fathers.
Lest come and strike the land – anathema.” Matthew 4:5, 6 (CG)
 
Jesus says that John the Baptist is this “Elijah” who was prophesied about. Thus, he is “the ‘being about to come.’” In other words, from the time the prophecy was given, there was the expectation that Elijah was coming. Each year, Jewish tradition taught that he would arrive at a feast, but this is most usually associated with the Passover. For this reason, it was (and still is to this day) a custom for some Jews to leave an empty chair at the seder, hoping it was to their home he would come.
 
However, it is clear from verses in Luke and John that John the Baptist is not Elijah –
 
“He will also go before Him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.” Luke 1:17
 
“Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, ‘Who are you?’20 He confessed, and did not deny, but confessed, ‘I am not the Christ.’21 And they asked him, ‘What then? Are you Elijah?’He said, ‘I am not.’” John 1:19-21
 
To understand what is going on, one must more fully grasp the words of Malachi. Malachi 3:1 said that the messenger of the Lord, who is John the Baptist, would prepare the way for the Messenger of the covenant, Jesus. Reading the New Testament, it is taken as a certainty that this was referring to John and then Jesus.
John came in the spirit and power of Elijah. Jesus, with His emphatic proclamation, is essentially saying, “John is doing the work of Elijah. You must accept this and not look for any other to avoid the curse of Malachi 4 to come upon you.”
 
However, God knew that Jesus would be rejected by Israel. In Malachi 4:1, it says, “For behold! The day coming...” The day referred to corresponds to what was said in Malachi 3:2 –
 
“But who can endure the day of His coming?And who can stand when He appears?”
 
But what exactly is this day? Scholars vary in their interpretation of its meaning. Some place it at the time of Christ’s coming and the nation’s rejection of Him. Thus, the destruction of Jerusalem by fire and the exile of the people. Others see it as the day when Christ returns in fiery judgment, as in 2 Peter 3:7 –
 
“But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men.”
 
If this is the same day referred to in Malachi 3, one might assume the day is in Jesus’ first coming. This is what Jesus is testifying to now. However, Malachi 4:5 says that this day is when the Lord will send Elijah the prophet, a man who did not die but who was taken directly to heaven in a whirlwind, as recorded in 2 Kings 2.
 
The answer to the meaning of “the day” comes from understanding God’s irrevocable faithfulness to His unfaithful people, Israel. He has promised that He will bring them into the New Covenant. As a nation, that has not yet happened.
 
And so, the day is not one particular time, nor is it one particular event. It is a succession of events that comprises the day of the Lord’s judgment spanning the history of Israel from Christ’s first advent until His second.
 
John the Baptist came as the promised Elijah, and the nation did not receive Jesus. In the future, Elijah himself will return to testify once again to the nation. If Israel had heeded Jesus’ emphatic proclamation, John’s ministry would have been accepted as the coming of Elijah, they would have accepted Jesus, and they would have avoided the past two thousand years of calamity. But they didn’t.
 
Hence, there is a need for Elijah to return and testify to the nation in the future.
 
Life application: God has not forsaken Israel, and the church has not replaced Israel or become “spiritual Israel.” The Bible never hints at such a thing. Rather, the church is a separate entity, fulfilling God’s plan of redemption while Israel has languished under the punishment of the curses of the Law of Moses for having rejected Jesus.
 
However, despite their unfaithfulness, God has remained faithful. Were He to reject Israel, He would be just as prone to rejecting us in our state of salvation. Such will never be the case. Our unfaithfulness in no way negates God’s faithfulness. We are saved and we continue to be saved despite ourselves. Thank God for Jesus, who has made this possible.
 
Lord God, thank You for the glory of Jesus Christ. His shed blood is sufficient not only to save all who come to Him, but to keep them saved until the day of redemption. We have no need to fear if we could lose what You have granted to us. We are secure until the end because of Jesus and His cross. Thank You, O God, for Jesus. Amen.
 

Matthew 11:13

Tuesday, 1 July 2025
 
For all the prophets and the law prophesied until John. Matthew 11:13
 
“For all the prophets and the law, until John, they prophesied” (CG).
 
In the previous verse, Jesus told those with Him, “And from the days of John the Baptist until now, the kingdom of the heavens, it is forced, and forcers, they seize it.” Now, He continues, saying, “For all the prophets and the law.”
 
The word “for” is given to explain the previous verse. The coming of Jesus as Messiah, which signified the coming of the kingdom of the heavens, was prophesied in advance. It was the great anticipation of the people. This is so obvious from Scripture that even the Samaritans understood it –
 
“The woman said to Him, ‘I know that Messiah is coming’ (who is called Christ). ‘When He comes, He will tell us all things.’26 Jesus said to her, ‘I who speak to you am He.’” John 4:25, 26
 
With such high anticipation, when John came on the scene proclaiming that the kingdom was at hand, the people rushed towards the news, forcing themselves into the body of others desirous of obtaining the promise.
 
As for the term, “the prophets and the law,” it is a thought repeated eleven times in the New Testament. However, this is the only time it mentions the prophets first. The reason for the change is that Jesus is focusing on John’s prophetic ministry first and foremost.
 
The law anticipated the coming of the Messiah in an almost innumerable number of times in types and shadows. It also has explicit references to Him, such as the Prophet noted in Deuteronomy 18:15-22.
 
However, Moses was a prophet as well as the lawgiver. It is the words of the prophets, including the giving of the law, that anticipated the coming of the Messiah. That line of prophets is referred to by Jesus next, saying, “until John, they prophesied.”
 
Jesus is clearly stating that the role of the prophet heralding the coming of the Messiah ends with John. Prophecies continue in the New Testament, but the words pointing to Jesus’ coming find their termination with John.
 
In Revelation 11, it says –
 
“And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth.” Revelation 11:3
 
These two witnesses of the future will testify to the Messiah who has come. They will be a witness to Israel and the world at large that what is recorded about John here is the truth. His prophecies and proclamations focused on the entrance of the new dispensation that was about to be revealed.
 
Life application: In the book of Hebrews, the author provides minute detail concerning the effects of Jesus’ work. He is so specific and so pinpointed in his words that it is incredible that people who read the book cannot seem to grasp what is being conveyed.
 
For example, the Hebrew Roots Movement adherents call what Jesus did a “renewed covenant,” not a New Covenant. The implication, followed by explicit teaching by them, is that the Law of Moses is renewed and adherents must abide by it.
 
In Hebrews 7 (for example), the author clearly teaches against such a ridiculous thought –
 
“Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron? 12 For the priesthood being changed, of necessity there is also a change of the law. 13 For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar.14 For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood. 15 And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest 16 who has come, not according to the law of a fleshly commandment, but according to the power of an endless life. 17 For He testifies:‘You are a priest foreverAccording to the order of Melchizedek.’18 For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, 19 for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:11-19
 
This is one of several examples of the clear and precise teaching by the author that completely refutes the heresy of Mosaic Law observance. The words are black ink on white paper, and their intended meaning will be evident to anyone willing to pick up the book and read it.
 
The law prophesied of its own termination. The prophets referred to that coming day multiple times. John called out that the time for Messiah to come had arrived. And yet, here we are, over two thousand years later, missing the mark on who Jesus is and what He accomplished! Pay heed to the word. For those who find Jesus, it is life. For those who find law observance (because they failed to heed what is said), there will be condemnation.
 
“You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.” Galatians 5:4
 
Lord God, how can our world be so filled with Bibles, the most published book in all of human history, and yet be so illiterate in what it says? Help us to be willing to put in the time and effort it takes to read, study, and understand this precious gift. May we not be negligent in seeking out its glorious pages that tell us of Jesus and what He has done for us. Amen.

Matthew 11:12

Monday, 30 June 2025
 
And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force. Matthew 11:12
 
“And from the days of John the Baptist until now, the kingdom of the heavens, it is forced, and forcers, they seize it” (CG).
 
In the previous verse, Jesus noted the greatness of John among humanity, and yet the least in the kingdom of the heavens was greater than he. He now continues with, “And from the days of John the Baptist until now.”
 
The “days of John the Baptist” refer to the beginning of his ministry. This was recorded in Matthew 3 –
 
“And in those days, comes John the Baptist, proclaiming in the desolate of Judea, 2 and saying, ‘Reconsider! For it has neared – the kingdom of the heavens!’ 3 For this he is, the ‘having been spoken by Isaiah the prophet,’ saying, ‘A voice hollering in the desolate, “Prepare the Lord’s way. Make straight His paths.”’” Matthew 3:1-3
 
From that time, until the time of Jesus’ words while speaking to those present, He says that “the kingdom of the heavens, it is forced.”
 
A new verb, biazó, is seen here. It signifies to force, as in to advance forcefully. It is only found here and in Luke 16. In this verse, scholars debated whether it is in the middle or passive voice. It seems likely that it is passive.
 
One can think of the kingdom as a castle that is being forced upon by an advancing army. John’s words said, “Reconsider! For it has neared – the kingdom of the heavens!” With that, the people came and they were immersed by him in the Jordan.
 
They were, as it were, forcing their way into what was referred to. Think of a long-anticipated Hollywood movie. Without advance notice, it is sent out to all the movie theaters with a person standing outside at each and saying, “Pull out your wallets! The biggest hit movie of the century has arrived!”
 
Upon hearing that, the movie theater is forced as people clamor to get in. This is the sense of what is presented. Understanding this, Jesus next says, “and forcers, they seize it.”
 
Another new word is seen here, biastés, a forcer. It is found only here in the New Testament and is derived from the verb biazó, just used. Both words come from bios, a primary word signifying life, meaning the present state of existence.
 
One can see the etymological root of our modern-day words such as biosphere, biology, etc. In Jesus’ words of this clause, it is as if the movie theater is overwhelmed, and those who were able forced their way in. This is the sense of His words concerning the kingdom. John has “prepared the way of the Lord.” This was his honor, and it is what prompted Jesus to say, “not he has risen in ‘born of women’ greater than John the Baptist.”
 
Unlike some translations, there is nothing violent or hostile in the thought. Rather, Jesus is expressing that there is a surge of hope and anticipation as people rush to receive what John first set forth as the arrival of the kingdom.
 
Life application: The words of Jesus in this verse continue to be experienced in the hearts of people around the world to this day. Evangelist Ed Hinson once spoke of having preached in Africa. The crowd included a very large and intimidating person holding an AK-47.
 
Ed noted that this was the last person he could imagine who would be interested in what he had to say. However, he spoke of Jesus and the gospel. As he did, the man broke into tears, receiving Jesus and being added to the roles of the redeemed of heaven.
 
Instead of force against a military camp, his heart forced its way through the otherwise impregnable walls of heaven, finding access through the shed blood of Christ.
 
It is good to look back and remember the time when we heard and believed the good news. Life took on a new direction, carried a new sense of purpose, and had a new value that was never before contemplated.
 
When we consider the event in our own lives, we can hopefully determine to see that come about in the lives of others. Be sure to hand out tracts, speak about Jesus, and even get on the rooftops and shout out about what He has done in your life.
 
People need Jesus.
 
“For He says:‘In an acceptable time I have heard you,And in the day of salvation I have helped you.’Behold, now is the accepted time; behold, now is the day of salvation.” 2 Corinthians 6:2
 
Lord God, how thankful we are that Jesus has come to grant access to heaven for those who are willing to believe the good news. Help us to be willing to share what we know with those who have yet to accept what You offer through Him. May we not be negligent in this wonderful honor we have in sharing the word. Amen.
 

Matthew 11:11

Sunday, 29 June 2025
 
Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he. Matthew 11:11
 
“Amen! I say to you, not he has risen in ‘born of women’ greater than John the Baptist, but the least in the kingdom of the heavens, he is greater than he” (CG).
 
In the previous verse, Jesus cited a portion of Malachi 3:1, indicating that John was the first messenger being referred to in that prophecy, being the one sent before the Messiah to prepare His way. Now, still referring to John, He continues with, “Amen! I say to you.”
 
Jesus is making an emphatic declaration concerning John. It will be a point that those around Him would hear and find amazing and yet satisfying, even if they didn’t fully understand what He was speaking of. Having said this, He continues with, “not he has risen in ‘born of women’ greater than John the Baptist.”
 
The term “born of women” is a way of identifying humanity. All humans since the creation of Adam and Eve have been born of a woman. As such, Jesus is referring to this common human nature. It is reminiscent of the words of Job –
 
“Man who is born of womanIs of few days and full of trouble.2 He comes forth like a flower and fades away;He flees like a shadow and does not continue.” Job 14:1, 2
 
The “he has” in Jesus’ words and the “Man” in Job’s words refer to both men and women. The masculine stands for both in such statements. Therefore, it is not limited to men but is inclusive of all of humanity.
 
No person born to the stream of humanity is to be considered greater than John. Whether the subject is a king, a conqueror, a prophet, Abraham, Moses, David, or anyone else.
 
Jesus has already said that John is the subject of the prophecies referring to the one who would come as the precursor to the Messiah. Because he is that person, his role made the purpose of his life on par with or greater than any other. Despite this, Jesus continues, saying, “but the least in the kingdom of the heavens, he is greater than he.
 
The term “kingdom of the heavens” refers to a point in the future of the time of Jesus’ words. There was a time coming that would divide human history in a way that nothing else had before. However, the timing of the event is not the only factor in determining who is a part of this kingdom. Rather, it is a necessary part of it.
 
John is living at a point in time when the kingdom being referred to has not yet arrived. Although unstated, it can be inferred that John is not going to live long enough for that kingdom to be ushered in.
 
As has been seen elsewhere already in Matthew, the idea of the kingdom holds various connotations. However, Jesus is referring at this time to the appointment of the Messiah King. This can be deduced by piecing together various thoughts presented in Scripture. Psalm 2 says –
 
“Yet I have set My KingOn My holy hill of Zion.” Psalm 2:6
 
To set a king implies a kingdom. However, Psalm 2 continues with –
 
“I will declare the decree:The Lord has said to Me,‘You are My Son,Today I have begotten You.’” Psalm 2:7
 
Paul says of Jesus that He is “declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead” (Romans 1:4). The appointment of the King corresponds to the proclamation of the Sonship.
 
The resurrection provides the forum in which that proclamation is made. Therefore, the resurrection of Jesus Christ is the moment at which the times referred to above are divided. From that point, the kingdom of the heavens referred to in this verse is enacted.
 
Jesus’ point is that the privileges associated with those alive after His resurrection are greater than those who came prior to that moment. It is these privileges that allow it to be said in reference to John that “the least in the kingdom of the heavens, he is greater than he.”
 
Life application: As noted, entrance into the kingdom of the heavens is not merely conditioned on being alive after the resurrection. Rather, that is a necessary condition of it. John died prior to that day, and his life falls under a different dispensation of time, one that only anticipated the coming kingdom.
 
Although the gospels refer to the kingdom an enormous number of times in comparison to the epistles, it is because of the various meanings of the term. In the epistles, Paul in particular refers to the kingdom, noting that it is something that believers are promised.
 
Through faith in Jesus, entrance into that kingdom is assured. The meaning is that we are already subjects of that kingdom, even if our state in it is not yet fully realized. Someday, those things promised to His saints will come. May that day be soon –
 
“He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, 14 in whom we have redemption through His blood, the forgiveness of sins.” Colossians 1:13, 14
 
Lord God, how good it is to know that we have an eternal hope because of what You have done for us through Jesus Christ. Praises to You forever and ever for what You have done. May the day be soon when we stand in the light of our Savior and rejoice in the fullness of Your goodness. Yes, speed the Day, O God. Amen.
 

Matthew 11:10

Saturday, 28 June 2025
 
For this is he of whom it is written:‘Behold, I send My messenger before Your face,Who will prepare Your way before You.’ 
Matthew 11:10
 
“For this, he is about whom it has been written, ‘Behold, I, I send My messenger before Your face, who, he will prepare Your way before you’” (CG).
 
In the previous verse, Jesus told the people that they had gone out into the wilderness to see more than a prophet. Now, He continues that thought, saying, “For this, he is about whom it has been written.”
 
As noted in the previous commentary, this means that a specific prophecy was written about John. Thus, in this instance, he is the subject and fulfillment of the prophecy. The Lord, seeing the ministry of John as a precursor to the coming of Christ, spoke of him.
 
But He did not only do it through Isaiah as noted in the previous verse. He also spoke of John through the words of Malachi, saying, “Behold, I, I send My messenger.”
 
The words come from Malachi 3:1, where the Lord speaks first of John as a messenger and then Jesus as the Messenger of the covenant –
 
“‘Behold Me – Sending My messenger,And turned way to My facesAnd instantly comes unto His temple,The Lord, whom you seek,And Messenger the covenant,Whom you – delighted.Behold! Coming!’Said Yehovah Sabaoth.” Malachi 3:1 (CG)
 
John is the messenger sent by the Lord. His ministry was to be “before Your face.”
 
In other words, another is being referred to by the Lord. It was understood from the prophecy that this would be Israel’s Messiah. By taking these words and combining them with the other prophecy about John from Isaiah, a logical deduction can be made –
 
“The voice of one crying in the wilderness:‘Prepare the way of the Lord;Make straight in the desertA highway for our God.’” Isaiah 40:3
 
From these words, the One John was to prepare the way for, was the Lord, Yehovah. Malachi says, “before Your face” concerning the Messiah. Thus, unless one denies a literal reading of the text, it can be deduced that the “Your” is referring to Yehovah. That continues to be seen in the words, “who, he will prepare Your way before you.”
 
The same word, panah, that is used in Isaiah 40:3 is used in Malachi 3:1. It signifies to turn. In this particular sense, the turning is a form of preparation. Taking both verses and understanding the reference, meaning that of John the Baptist and his work of preparing the way for another, it is understood that he is the herald of the Messiah, who is Yehovah incarnate.
 
This was the greatness of the ministry of John, and it is one of the reasons why Jesus says that he is more than a prophet. His role in the stream of redemptive history is unparalleled in comparison to any other prophet.
 
Life application: If you are on the sidelines in your thinking concerning Jesus’ deity, you should probably question your salvation. You may have believed in Jesus, but which Jesus were you presented with?
 
The Jehovah’s Witnesses deny the incarnation of Christ. The Jesus they proclaim is not the Jesus of the Bible. The same is true with Mormonism. These heresies, along with other teachings concerning Jesus’ deny the truth that Jesus is God incarnate.
 
However, Scripture clearly presents Him as such. In fact, from an honest reading of competently translated Scriptures, one will come to no other conclusion than the Bible reveals that God would personally intervene in the stream of human existence and restore humanity to Himself.
 
This may not be fully understood by the reader, but it is a truth that should not be denied. Not fully understanding something does not necessarily equate to unbelief. Paul not only speaks of “another gospel” in Galatians 1:7, but he also refers to both another gospel and “another Jesus” in 2 Corinthians 11:4.
 
Belief in a false gospel will result in a false security based on a false salvation experience. The gospel conveys the truth that God incarnate, Jesus Christ, accomplished all that is necessary for salvation. Believe this and be saved.
 
O God, we believe that You united with humanity to restore us to Yourself. We may not understand all that means, but we accept it by faith. You have done it! Thank You, O God, for the coming of Jesus Christ our Lord to redeem us and give us eternal life in You. Amen.
 

Matthew 11:9

Friday, 27 June 2025
 
But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet. Matthew 11:9
 
“But what you went out to see? A prophet? Yes! I say to you and superabounding a prophet” (CG).
 
In the previous verse, Jesus noted that those wearing the fines, they are in the king’s houses. He continues referring to John by asking again, “But what you went out to see?”
 
As with the previous time He asked, it indicates that the people, in fact, did not go out to see someone dressed in the fines. Rather, they had a different purpose entirely. Knowing why they went, He asks rhetorically, “A prophet?”
 
The people heard about John’s crying in the wilderness, proclaiming the coming of the Lord –
 
Then they said to him, “Who are you, that we may give an answer to those who sent us? What do you say about yourself?”23 He said: “I am‘The voice of one crying in the wilderness:“Make straight the way of the Lord,”’as the prophet Isaiah said.” John 1:22, 23
 
The people had heard of John’s call to repentance and went into the wilderness to hear his prophetic message. Of him, Jesus continues, saying, “Yes! I say to you and beyond a prophet.”
 
John was asked who he was by the priests and Levites from Jerusalem. His response to them indicated that he was more than a prophet because he was the subject of prophecy. Isaiah said there is the voice of one crying in the wilderness. John said that voice was referring to him. Therefore, Isaiah was referring to him as the subject.
 
But more, he was not only the subject of the word, but he was the one to continue conveying the word. The words of John were uttered, and they have been recorded in Scripture for us. His role was to fulfill prophecy and to continue to proclaim the prophetic word of God concerning the coming of the Lord.
 
And yet, there is more. Not only would he fulfill the prophetic word while continuing to speak out the prophetic word, but he would personally acknowledge that his prophecies were fulfilled in the coming of the Messiah, Jesus –
 
“The next day John saw Jesus coming toward him, and said, ‘Behold! The Lamb of God who takes away the sin of the world! 30 This is He of whom I said, “After me comes a Man who is preferred before me, for He was before me.” 31 I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water.’32 And John bore witness, saying, ‘I saw the Spirit descending from heaven like a dove, and He remained upon Him. 33 I did not know Him, but He who sent me to baptize with water said to me, “Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.” 34 And I have seen and testified that this is the Son of God.’” John 1:29-34
 
The other prophets of God spoke and wrote about the coming of the Messiah, but John personally beheld Him and proclaimed Him to be the One. Jesus will explain further about the greatness of John and his prophetic office in the verses to come.
 
Life application: The Bible is the main way that God specifically expresses Himself to the people of the world. It is true that He expressed Himself through nature and creation (general revelation). He has also revealed Himself through those who then prophesied His word (special revelation). He has further revealed Himself specifically through Jesus, who is the epitome of special revelation.
 
However, these instances of special revelation were limited to certain times and locations. Isaiah, Daniel, and the other prophets transmitted the word of God. Their words have been compiled into Scripture. Jesus came and fulfilled His ministry before ascending. Since then, the record and explanation of what He did and will continue to do is recorded in the New Testament.
 
The Bible is the record of those things. As the Bible is completed, there is no longer a need for special revelation apart from it. This logically tells us that when someone claims a word from the Lord, such a person is either deluded or lying. Why would God continue to give instructions apart from His word?
 
Look at the history of the church since the completion of the Bible. Those who have claimed prophecy have only brought disorder, not further harmony. And yet, despite not receiving further prophecy, because of how the Bible is written, we are a part of the fulfillment of prophecy.
 
If you think your situation isn’t of any value in the stream of church history, consider that the Lord, through Isaiah, spoke of you –
 
“Behold! My Servant whom I uphold,My Elect One in whom My soul delights!I have put My Spirit upon Him;He will bring forth justice to the Gentiles.” Isaiah 42:1
 
Verses such as this came when the Gentiles were without hope, separated from the covenant promises. And yet, the Lord prophesied that at some point, both Jews and Gentiles would be included in what God would do for humanity through His Messiah.
 
Even if it is a distant reference to you, it still applies to you. Feel confident that the Lord planned and He has fulfilled His word partly through you if you have trusted in Jesus. What a comforting thought.
 
O God, thank You for having looked upon us and saved us. While we were Your enemies, You made the first move, sending Jesus to bring us back to You. All You asked us to do was to believe the gospel. And we do! Thank You for saving us and promising us restoration and eternal life. Thank You for Jesus. Amen.

Matthew 11:8

Thursday, 26 June 2025
 
But what did you go out to see? A man clothed in soft garments? Indeed, those who wear soft clothing are in kings’ houses. Matthew 11:8
 
“But what you went out to see? A man having been enrobed in fine cloaks? You behold! Those wearing the fines, they are in the kings’ houses” (CG).
 
In the previous verse, Jesus asked the crowds what they went into the wilderness to see. Was it a reed shaken by the wind? Now, He asks again, saying, “But what you went out to see?”
 
The thought beginning with “but” dismisses the previous thought. “No, it can’t be for that reason. Maybe it was for another reason. How about, ‘A man having been enrobed in fine cloaks?’”
 
The word malakos is introduced. It signifies soft. By extension, that would carry to the idea of fine clothing, but also of a soft, effeminate person. That is how Paul uses it in 1 Corinthians 6:9. In this case, Jesus is referring to it in the sense of enrobing a person.
 
If the people were looking for a particular type of person, the garments would be an indicator for them concerning a particular category. Maybe the people were looking for someone who possessed wisdom like a scribe, wealth like a nobleman, or power like a king. Maybe it was someone who could impress the people like a magician.
 
Each of these would normally have particular clothing to match their lifestyle. The finest of them all at this period would be the king. Therefore, Jesus exclaims, “You behold! Those wearing the fines, they are in the kings’ houses.”
 
Is this what they went out to see? Because if that were the case, they went to the wrong place. In going out to the wilderness, one would expect someone roughly attired. This is, in fact, how John was dressed, as noted in Matthew 3:4 –
 
“Now John himself was clothed in camel’s hair, with a leather belt around his waist; and his food was locusts and wild honey.”
 
Indeed, some prophets and wise men of the past lived well while serving the kings. Daniel, for example, was in the king’s court of Babylon and later under Persian kings. However, if the people heard of someone calling out in the wilderness, they would expect something entirely different.
 
Jesus’ question, therefore, begs another negative answer. “No, not at all. That is not what we went out to see.” He is asking them to think through what would lead them into the wilderness and what it meant that they came to John to hear his message.
 
Life application: One can generally get an immediate sense of what to expect when walking into a church and seeing the pastor. When you walk into an independent fundamental Baptist church, you will often see a person with a short haircut who is wearing an inexpensive monotoned suit and tie.
 
If you walk into a charismatic church, you might see someone wearing a suit that is flashier, no tie, and the colors are intended to draw attention to the speaker.
 
The mega-church style will often have someone wearing skinny jeans, expensive leather shoes with flat-toe ends to make his feet look longer than they are, and wearing a dress shirt with no coat or tie. The sleeves may be rolled up as if he is in a conference, expecting results from those around the table.
 
Once the individual is seen, you can make a guess as to what his style of preaching will be. These are just generalizations, but the style of clothing attracts people. If you want formal, stuffy religion, you will go to a church with pre-designed robes, maybe poofy hats, etc.
 
Along with the appearance of the pastor, the style of music is a huge draw for many people. It may even be what keeps people coming back. All of these things are externals and really have nothing to do with the quality of the material to be presented. What should matter, first and foremost, is adherence to the Bible.
 
Unfortunately, this is often hardly a consideration at all. In some churches, the Bible is all but ignored. When you go to church, what do you expect to see? Jesus asked the people why they went out to see John. He will explain what they received when they did so.
 
When you go to church, are you sitting under a great teacher of the word? A great orator, regardless of how he explains the word, a flashy person whose message stirs the emotions, a showman who speaks in nonsensical tongues and makes people’s stunted legs grow right in front of your eyes?
 
What are you going to church for? Evaluate that and consider what it is that motivates you to go at all. The answer should be Jesus. Above all, you should want to learn about Jesus, God incarnate.
 
The only way you are going to receive that properly is by hearing the word that tells of Jesus explained to you. Go to church expecting to find Jesus. That will be the most rewarding church experience of them all.
 
Glorious God, forgive us when we make going to church about ourselves. We may want to hear a band give us emotional songs, or we may go in hopes of being told everything will be ok. We may go with the intent of making business connections. Lord, help us to be motivated to learn about You. May You be our desire at all times, particularly when we go to church. Amen.

Matthew 11:7

Wednesday, 25 June 2025
 
As they departed, Jesus began to say to the multitudes concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind? Matthew 11:7
 
“And these going, Jesus, He began to speak to the crowds about John: ‘What you went out into the wilderness to view? A reed wavering by wind?’” (CG).
 
In the previous verse, Jesus finished His words to the disciples of John, saying, “And blessed, he is, who if not he should stumble in Me.” Matthew next notes, “And these going.”
 
It is referring to the departure of John’s disciples, carrying Jesus’ words back to him. As they are departing, “Jesus, He began to speak to the crowds about John.”
 
This is specifically noted by Matthew to ensure that we can see what transpired. The words of Jesus about stumbling would have left John with a negative feeling about his ministry and his efforts. He would feel that he had failed the Lord, and prison was his just due because of it.
 
Likewise, any in the crowd who heard it, including the disciples, might come to an erroneous conclusion about John. They may laugh off his ministry as a failure, shun his message, look down on him for having been so weak, etc.
 
Any such thing may come to the minds of the people. Jesus, not wanting anyone to assume they were somehow better than John, or that his ministry was a failure, will speak about him to correct such thoughts.
 
And He is doing it while the disciples are departing. Thus, these would be the last words they would hear and carry to John. As such, Jesus begins with, “What you went out into the wilderness to view?”
 
It is a probing question. The people went out in the wilderness to see John, but what was the impetus behind it? Curiosity? Looking for enlightenment? Freedom from a day of boredom? Each person went out for his own reasons. Jesus wants them to consider their reasoning.
 
The word Jesus uses, theaomai, indicates to look closely at, notice, view, etc. It is the root of théatron, a spectacle in a theater, something one carefully sees and contemplates.
 
The fact that they had gone out into the wilderness to see John and that they were now there with Jesus meant that the connection between the two was likely the reason why they were now with Jesus. As such, Jesus next asks, “A reed wavering by wind?”
 
Here are two new words. The first is kalamos, a reed. This is a general word for reed which includes a reed such as the one mentioned now, and which would have grown in regularly flooded areas. This would probably include types of reeds from tall grass to stronger reeds like cane.
 
This can be deduced from other uses of the word where this same word describes a reed used to beat Jesus (Matthew 27:30), to put a sponge doused with vinegar on it to give Jesus a drink (Matthew 27:48), as a pen (3 John 1:13), and as a measuring rod (Revelation 21:15).
 
The word corresponds to the Hebrew word qaneh, a reed or a cane, which is translated at times as calamus, a sweet-smelling fragrance derived from cane.
 
The second new word is saleuó, to waver. It is used to describe agitation, something shaken, etc. Figuratively, it can signify being disturbed (shaken) in the mind, such as in 2 Thessalonians 2:2. In this verse, it signifies the wavering of reeds as the wind blows across them.
 
The intent of Jesus’ question is to alleviate any perceptions by the people that maybe Jesus felt John may have been a vacillator or unsure of his teachings. He did not want such a thought to arise in their minds. This is all the more likely because people in general, including Israel as seen in the Bible, are just like this.
 
It is a common trait among people to waver and vacillate. Single reeds do not normally pop up. Rather, they come up in clumps or even thick lines. The wind will blow over them and they will all waver. Thus, it would be a common trait possessed by the people that they may have now thought John possessed as well. Jesus will correct this thinking.
 
Life application: Of this verse, Bengel states, “The world praises to the face, reviles behind the back.” The people went out to see John. They probably felt his words were sound and reasonable. In fact, that idea is seen in the comparable passage to this one in Luke 7:29. After hearing Jesus’ words about John, they “justified God, having been baptized with the baptism of John.”
 
But would they have done so if Jesus hadn’t corrected their thinking first? People tend to hear things and then respond according to what the speaker is saying without really thinking things through, especially when gathered in crowds. If Jesus had said, “John was a great guy, but he really let the ball drop,” the people would have agreed and reviled John from that point forward.
 
Instead of justifying God, they would justify themselves. “Yeah, we left John for Jesus because John was a failure!” This is how fickle humans can be. A great example of this is when Paul and Barnabas spoke to the people in Lystra. In one breath, they were calling them gods. In the next, they were preparing to stone them. 
 
It happened again to Paul on Malta, where the people called him a murderer and a few minutes later a god. Jesus is setting the stage to explain the importance of John’s ministry while at the same time getting the people to see that they need to be careful in quick, rash judgments about things.
 
As we read the Bible, we should allow it to mold us to be people who are steady, clear-thinking, and willing to justify God rather than ourselves. We are the ones who are easily swayed. God’s purposes and plans are unchanging and unwavering. How He presents them (such as in various dispensations) is what we need to learn so that we don’t come to faulty conclusions about what He is doing.
 
Glorious God, help our minds to be clear and unvacillating as we consider Your word. When we see things that seem contradictory, we can know it is not so because You are God, unchanging and reliable. Therefore, the perception is faulty on our part. As this is so, help us to contemplate and understand what we are unclear about. Help us in this, O God. Amen.