BIBLE IN TEN

Matthew 20:2

Thursday, 21 May 2026
 
Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard. Matthew 20:2
 
“Having also harmonized with the toilers from ‘denarius, the day,’ he sent them into the ‘vineyard, his’.” (CG)
 
In the previous verse, Jesus began the parable of the laborers in the vineyard. He continues that now, saying, “And having harmonized with the toilers.”
 
An amount was agreed on (harmonized) between him and those who will be in his employ. This is what will happen with any day laborer, and it is what happens with any hired staff in any job. Even military service sets the terms of payment, regardless of if it is compulsory or voluntary enlistment.
 
People want to know what to expect for their labor before entering into it. This goes back to the earliest records of the Bible. In Genesis 29, it says –
 
“And he said, Laban, to Jacob, ‘(Indeed) not my brother, you. And you served me gratuitously? You must (surely) cause to declare to me what your wages!’ 16And to Laban, two daughters. ‘Name, the whopping’ Leah, and ‘name, the diminutive’ Rachel. 17And ‘eyes, Leah’ tender. And Rachel, she was ‘beautiful, form’ and ‘beautiful, appearance.
 
18And he cherished, Jacob, Rachel. And he said, ‘I will serve you seven years in Rachel, your daughter, the diminutive.’
 
19And he said, Laban, ‘Good I giving her to you from my giving her to ‘man, another’. You must (surely) sit with me!’ 20And he served, Jacob, in Rachel seven years. And they were, in his eyes, according to ‘days, ones’ in his ‘cherish, her’.” Genesis 29:15-20 (CG).
 
Such arrangements are wholly appropriate, and they are considered binding. If either side defaults on the agreement, it is considered theft. If the owner doesn’t pay, he has stolen the time and effort of the laborer. If the laborer refuses to work according to whatever standard was set forth, he is considered to have stolen the property of the owner. Understanding this, Jesus notes that the agreement was “from ‘denarius, the day,’.”
 
The denarius was introduced in Matthew 18:28. It was a small silver coin used in Roman currency. It was approximately 53 grams of silver. Its value changed according to the strength of the Roman currency system, as any nation’s currency does. But for this parable, it is accepted as a day’s labor by both parties. With that agreed on, “he sent them into the ‘vineyard, his’.”
 
It is his property. The vineyard was either planted by him or tended to since he acquired the property. His time, money, and resources have been used to keep the vineyard in proper shape. On the other side, the laborer has needs and desires that he anticipates based on what he will earn. His abilities have been evaluated, and he is to perform according to what the owner expects from those abilities.
 
Life application: In the story of Jacob and Laban, Laban cheated Jacob. Instead of giving him Rachel for seven years of labor, he gave him Leah. Only after the marriage was consummated did Jacob realize what had happened. He had his years of labor essentially stolen from him.
 
Laban then offered Rachel for another seven years of labor. Jacob agreed to this, but it was not the original agreement. Laban had seven years to marry off Leah, and he didn’t do it, connivingly setting Jacob up to serve him longer so that Laban could unjustly benefit from him.
 
Understanding this, be sure to count your pay before you take it for a deposit. And for sure, gents, be sure to lift the veil on the woman you are about to marry. Under it, she might not be who you think.
 
Lord God, what a wonderful story is found in Jacob’s two wives and two concubines. There is law, and there is grace. And there are two exiles during those periods for the nation of Israel. And yet, You have brought them back again to fulfill the final promises in Your word to this unruly people. May that day be soon. Amen.

Matthew 20:1

Wednesday, 20 May 2026
 
“For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. Matthew 20:1
 
“Like, for, it is the ‘kingdom, the heavens’: man, housemaster, who he exited concurrently early to hire toilers into ‘vineyard, his’.” (CG)
 
In the previous verse, Chapter 19 concluded with Jesus’ words concerning many who are first will be last and last who will be first. Continuing with that thought, He now begins another parable, saying, “Like, for, it is the ‘kingdom, the heavens’.”
 
As with His other parables about the kingdom of the heavens, we can anticipate that what Jesus will say is to be considered a recognizable truth about how the workings of God concerning redemption are played out in humanity.
 
In other words, there is the kingdom of the heavens, an example of which is given for us to learn from. This will help us see and understand more clearly what God is doing in the redemptive process. As such, Jesus says the kingdom is like a “man, housemaster.”
 
It can already be speculated that the man is the Lord. He is overseeing His plan of redemption, which is typified by the house. The house in this case doesn’t just mean a physical house. Rather, it involves everything under the authority of the house.
 
For example, the house of David signifies his person, authority, descendants, scope of influence, etc. It is an all-encompassing thought concerning that which belongs to David. Of this house master, Jesus says of him, “who he exited concurrently early.”
 
Though a bit clunky, evaluating the words will help understand the meaning. The word hama signifies “at the same time.” A single word to suit the purpose is “concurrently.” The word prói is an adverb that means “at dawn.” Thus, the man exited his house “concurrently early.” This was “to hire toilers.”
 
A new word is seen here, misthoó, to hire or let out for wages. It will only be seen here and in verse 7 of this chapter. This practice has probably existed since the first people on the earth. It continues today in companies with names like Labor Ready, Jobs Today, Hire Me, etc.
 
It is also not uncommon for people to go to work sites or various locations where workers hoping for a job gather. Temporary hire solves many immediate labor problems while allowing the laborers freedom to move, choose what they will do, etc. In this case, the housemaster wants employees to go “into ‘vineyard, his’.”
 
The ampelón, vineyard, is introduced here. It is derived from ampelos, a vine. In many cases, it would make no sense to have a lot of permanent employees to tend to a particular type of job all year. Hence, people may hire employees for a day, a week, a month, or a season.
 
There may be a few permanent servants or employees, but until the vines are ready to be clipped and the grapes gathered, there is no point in having people sit around doing nothing while being paid. This is the setting Jesus begins with to explain what it is like in the kingdom of the heavens.
 
Life application: Jesus is using examples that the people would have been intimately familiar with. This is true both from Scripture and from the society in which the people lived. Although many of the things He talks about are understood pretty much anywhere, there are things He mentions that are unique to the land and culture of Israel.
 
If you had never seen a palm tree, you would have no idea what it was without seeing a picture of one. Many of the things Jesus speaks of in the gospels can be understood if one has read the Old Testament, even if it isn’t generally known in a particular society.
 
Without reading the Old Testament, a person may not have any idea what He is talking about. Inferences can be made, and understanding in a general sense can be obtained, but like going to Israel itself to see the land and grasp the layout for a better understanding of Jesus’ movements, it is important not to neglect reading the Old Testament.
 
Redemptive history did not just begin when Jesus started His ministry. Everything about what He does and where He does it is intimately connected to what has already been recorded. So, don’t neglect reading and thinking about the contents of the Old Testament.
 
For those parts that are difficult to understand, there are scholars who have laid out what is meant for pretty much every part of the Bible. The more you study, contemplate, and consider the Old Testament, the more alive and meaningful the New Testament will be to you. Be sure to read your Bible... the whole Bible!
 
Lord God, what a wonderful thing You have done. You came and participated in Your creation in the Person of Jesus. He was a real Man who dwelt in a particular land among a particular group of people. Everything about Him reveals intimacy and fellowship. May we now participate in that as we interact with You through Your word that tells us all about Jesus. Amen.

Exploring the Connection Between Matthew 19, the Book of Psalms, and Isaiah 19

 Exploring the Connection Between Matthew 19, the Book of Psalms, and Isaiah 19 For Bible in Ten – By DH – 19th May 2026
Yesterday we completed Matthew 19.   Nineteen according to E W Bullinger is “a combination of 10 and 9, and would denote the perfection of Divine order connected with judgment.”
During our episodes through Matthew 19,  we already learned how “..the words of Chapter 19 span all the dispensations of time.”   CG    .  In Matthew 19 Jesus brought judgments which referenced creation, the law,  the insufficiency of human merit, faith and grace, and looking forward to the millennial kingdom.  As we will see in this bonus episode we can also find these references in Psalms.
Isaiah 19 also adds a sharper prophetic focus.  It lends support to the judgment theme.  According to BibleHub “It presents a two-fold prophecy against Egypt, revealing not only a looming divine judgment but also an ultimate transformation and redemption. This dual-nature prophecy exemplifies the complexity of God's plans for nations and His sovereignty over all things.”
In Matthew 19 every false confidence is judged: confidence in legal argument, in religious achievement, in wealth, in status, and confidence in the flesh. In the end, the chapter points to Christ alone.   
Consider the following seven sections which trace Matthew 19 as a historical sweep: from creation order and marriage, through law and human hardness, into grace, kingdom promise, final judgment, and the believer’s reward before Christ. 
Innocence and Creation  
When answering the Pharisees’ question about breaking up marriage, Jesus does not begin His answer with Moses. He goes further back. He goes to creation:
“Have you not read that He who made them at the beginning made them male and female?”
Psalms has many Creation references too:
“The heavens are telling of the glory of God…” Psalm 19:1  “By the word of the LORD the heavens were made…” Psalm 33:6
“How many are Your works, LORD! In wisdom You have made them all…” Psalm 104:24 
To Him who made the heavens with skill,For His faithfulness is everlasting;
6 To Him who spread out the earth above the waters,For His faithfulness is everlasting;
7 To Him who made the great lights,For His faithfulness is everlasting:
8 The sun to rule by day,For His faithfulness is everlasting,
9  The moon and stars to rule by night,For His faithfulness is everlasting.    Psalm 136:5–9
3 Praise Him, sun and moon; Praise Him, all stars of light!4 Praise Him, highest heavens, And the waters that are above the heavens!5 They are to praise the name of the Lord,For He commanded and they were created.    Psalm 148:3–5 
The earth is the Lord’s, and all it contains,The world, and those who live in it.2  For He has founded it upon the seas And established it upon the rivers.   Psalm 24:1–2 
 
You visit the earth and cause it to overflow;You greatly enrich it;The stream of God is full of water;You prepare their grain, for so You prepare the earth.10 You water its furrows abundantly,You settle its ridges,You soften it with showers,You bless its growth.11 You have crowned the year with Your goodness,And Your paths drip with fatness.
12 The pastures of the wilderness drip,And the hills encircle themselves with rejoicing.13 The meadows are clothed with flocksAnd the valleys are covered with grain;They shout for joy, yes, they sing    Psalm 65:9–13 
Man was created for ordered life beneath the Lord. Marriage belongs to that created order.   It was established by God at the beginning and Psalm 128 references it in verse 3.
“Your wife will be like a fruitful vine within your house…”  Psalm 128:3 
Law and the Hardness of Heart
The Pharisees then press the matter further:
“Why then did Moses command to give a certificate of divorce, and to put her away?”
Jesus answers:
“Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.”
The law could regulate certain consequences of sin, but it could not cure the heart of man. Moses’ allowance was not the original ideal. It was an accommodation because of hardness of heart.
Psalm 1, Psalm 19, and Psalm 119 all uphold the goodness of the law. The law is not evil. The commandments of the Lord are righteous. The word of God is pure, true, and desirable.
But Psalms also makes clear that man himself is the problem.
Psalm 14:3 says:
“They have all turned aside, together they are corrupt;
There is no one who does good, not even one. ”
Psalm 143 says:
“And do not enter into judgment with Your servant,
For no person living is righteous in Your sight.”  verse 2.
Psalm 51 gives the heart of the issue. David does not merely need external correction. He cries:
“Create in me a clean heart, God,
And renew a steadfast spirit within me..”   verse 10.
The law highlights sin in man but cannot correct man’s fallen state. 
Psalms illuminates this powerfully. Psalm 49 says:
“None of them can by any means redeem his brother, nor give to God a ransom for him.”
That is the heart of the matter. Man cannot redeem himself. Wealth cannot ransom the soul. Moral seriousness cannot purchase eternal life.
Psalm 62 warns:
“If riches increase, do not set your heart on them.”
 
Grace through Faith
After this, children are brought to Jesus so that He might place His hands on them and pray.  Psalm 131 verse 2 says:
“I have certainly soothed and quieted my soul;  Like a weaned child resting against his mother, My soul within me is like a weaned child.”
That is the spirit of Matthew 19. The kingdom is not entered through self-confident legal achievement, but through humble dependence.
Psalm 8 also says:
“From the mouths of infants and nursing babies You have established strength
Because of Your enemies,
To do away with the enemy and the revengeful.”
Jesus later cites this psalm in Matthew 21. The children, the weak, the dependent, and the seemingly insignificant often perceive what a more mature mind misses.  The disciples wrongly rebuke the children. Jesus corrects them.  
The Lord is near to the humble, the broken, the dependent, and the trusting. The children become a living illustration of the kind of faith that enters the kingdom.
 
The Royal and Millennial Hope
Peter then asks what will be given to the disciples, since they have left all and followed Jesus. Jesus answers:
“You who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.”
This moves Matthew 19 forward to the millennial kingdom. 
Psalm 2 presents the Lord’s Anointed as King:
“Yet I have set My King on My holy hill of Zion.”
Psalm 72 looks forward to the righteous reign of the King, marked by justice, peace, dominion, and blessing.
Psalm 89 recalls the Davidic covenant and the certainty of God’s promises.
Psalm 110 presents the Messiah seated at the right hand of God until His enemies are made His footstool.
Psalm 122 says:
“For thrones are set there for judgment, the thrones of the house of David.”
 
The Dispensational Sweep of Matthew 19
The chapter begins with creation order: male and female, marriage, and God’s original design.
It moves to law: Moses, divorce, hardness of heart, and the insufficiency of legal accommodation.
It then displays grace: the children come to Christ with nothing, and Jesus receives them.
It exposes human inability: the rich young ruler cannot obtain life through personal merit, morality, or wealth.
It reveals divine possibility: with man salvation is impossible, but with God all things are possible.
It then looks forward to the millennial kingdom: the apostles will sit on twelve thrones, judging the twelve tribes of Israel.
 
Isaiah 19 and The Great White Throne Judgment 
 At the Great White Throne, all false confidence is finally exposed. Only those who are in Christ have a righteousness that can stand before God.
Isaiah 19 gives a searching picture of Egypt brought under the judgment of the LORD. Egypt’s idols tremble. Her wisdom fails. Her princes become fools. Her counsellors are unable to give true guidance. The nation that once appeared ancient, powerful, wealthy, and secure is shown to be helpless before God.
This is a stark picture of misplaced confidence.
Matthew 19 teaches the same spiritual lesson. Do not trust law-performance, wealth, status, fleshly advantage, religious seriousness, or human ability. With men this is impossible.
The rich young ruler appears clothed in morality, youth, wealth, and religious seriousness. But when Christ presses the true demand of perfection, the man is exposed. His confidence cannot save him. His possessions have his heart. He goes away sorrowful.
He is like Egypt in Isaiah 19. What seemed wise, strong, and secure is brought to nothing before the LORD.
This points forward to the Great White Throne Judgment, where every person outside of Christ will stand fully exposed before God. The books will be opened. No earthly confidence will remain. No religious appearance will cover the soul. No wealth, status, morality, wisdom, or human achievement can answer the demands of divine righteousness.
Isaiah 19 shows the collapse of national confidence before the LORD. Matthew 19 shows the collapse of personal confidence before Christ. The Great White Throne shows the final collapse of every confidence outside of God’s saving righteousness.
 
Matthew 19 and the Judgment of the believer
Matthew 19 ends with the judgment:
“But many who are first will be last, and the last first.”
In the 19th book of the Bible, Psalms repeatedly shows divine reversal. The proud are brought low. The humble are lifted up. The wicked may flourish temporarily, but they do not endure. The righteous may suffer for a time, but they are finally vindicated.
Psalm 37 says the meek shall inherit the earth.
Psalm 73 shows the prosperous brought to nothing.
Psalm 113 says the Lord raises the poor out of the dust and lifts the needy out of the ash heap.
Psalm 118 speaks of the rejected stone becoming the chief cornerstone.
Isaiah 19 dramatizes the same reversal negatively. Those who seemed powerful and reliable, Egypt and Cush, are exposed in shame. Their apparent strength becomes humiliation.
So Matthew 19 teaches that the judgment of believers will expose the true value of a life. Some things that looked great on earth will be shown to be small. Some sacrifices that looked foolish or unnoticed will be openly rewarded by Christ. 
 
Life Application
At the Judgment Seat of Christ, the question is not, “Are you saved?” No.  The believer’s condemnation has already been dealt with in Christ. The question is rather: “How have you as a saved person followed, served, sacrificed, and valued Christ?”
Let us not measure our life only by what we keep now, but by what Christ will count then. 
Lord God, thank You that salvation does not rest upon our merit, wealth, strength, or status. Thank You that what is impossible with man is possible with You. Help us come as children, trust in Christ, and await the kingdom You have promised. For your glory!  Amen.

A summary of Matthew Chapter 19.

Tuesday, 19 May 2026
 
A summary of Matthew Chapter 19.
 
Chapter 17 revealed that there is a future for Israel in God’s redemptive plans. Chapter 18, above all, showed that childlike faith is required to enter into the kingdom. The final parable, that of the wicked servant, was a clear indicator that the law is set aside but that Israel rejected Christ’s fulfillment of it and, instead, went to reimpose the law that Christ had fulfilled.
 
The parable ended with the thought that Israel would be delivered to the torturers (symbolized by the wicked servant being delivered up) until he should pay all that was due. Until Israel enters the New Covenant, they fulfill the typology of that wicked servant.
 
Chapter 19 takes the reader through various topics to reveal what God prioritizes. One can see the contrasts between law and faith as the verses progress.
 
Verse 1, using the word after-lifted, indicated a transition in Jesus’ ministry was taking place. The same is true with the narrative that is to be revealed. Jesus departed from the Galilee and “He came unto the borders of Judea beyond the Jordan.”
 
The east side of the Jordan typologically indicates a time prior to Israel’s acceptance of Jesus, the Descender, symbolized by the Jordan. The Pharisees came to Him, asking about divorce. Could a man dismiss his wife for every cause? Jesus’ answer took them back to the creation.
 
At the creation, God made the two one. Therefore, man was not to separate what God had conjoined. As this was the only instruction on the matter until the time of Moses, it was the ideal from the dispensation of innocence, even until the time of the law. Being the ideal, however, does not mean this is what man practiced.
As such, Jesus explained that the accommodation, which came during the dispensation of the law, was because of the hardness of their hearts. This is why Moses gave the allowance for divorce, but it was not that way from the beginning.
 
The covenant of marriage was to be considered binding. So much was this the case that Jesus noted that divorcing and marrying another was to be considered an act of adultery.
 
The intent of conveying this is to show that the law could not change the heart of man. Rather, it only highlights sin in man, something explained by Paul in Romans 7. Having heard Jesus’ words, the disciples exclaimed that if this was the case of a man with a wife, it would be better not to marry.
 
Jesus’ response showed that, despite the baggage of marriage, it is God’s intent. Only those who have been eunuchized in one of various ways were to be considered the exception to God’s original mandate to be married and to remain faithfully married. God’s original ideal, despite the law, was to be upheld.
 
With that thought complete, it was noted that children were brought to Jesus for Him to place His hands on them and to pray. The disciples admonished them concerning this, but Jesus told them not to do so, but rather to allow them to come in this manner because, as He said, “for such, it is, the kingdom of the heavens.”
 
The intent of His words is that those of childlike faith, not those who are obedient to law, are granted entrance into the kingdom. Immediately after that, the thought of law observance was again brought to the forefront with the introduction of the young ruler, relying on an unstated precept of the law (Leviticus 18:5), to gain him perpetual life.
 
He wanted to know what good he should do to obtain that state. Jesus cited commandments and precepts specifically relating to one’s relationship with his neighbor, assuring him that if he did such things, he would enter “the life.”
 
After claiming he had done those things, Jesus reset his thinking by telling him that one thing was lacking. He was to sell all he had, give it to the poor, and then he would have treasure in heaven. With that, he went away sorrowful.
 
He had failed to see that he could not meet the law’s standard, a law that pointed to Christ. Jesus was essentially telling him exactly that. “The law points to Me. If you want to be perfect under the law, sell what you have and come, follow Me.” That is how you will merit favor under the law.
 
With his departure, Jesus told His disciples about how difficult it is for the wealthy to enter the kingdom of the heavens. With the disciples’ incredulity at Jesus’ words, He told them that with men, it is impossible, but with God, all things are possible.
 
It again points to trust and salvation by grace. The wealthy ruler wanted to merit his eternal life. Jesus showed him it could not be done. Only God can provide it, and it must come through faith. Something revealed in the dispensation of grace.
 
The final paragraph began with the thought introduced by Peter’s question concerning what would be there for him and the other disciples. They had given up all to follow Jesus. Jesus assured them that they would sit upon twelve thrones, judging the twelve tribes of Israel.
 
That will occur during the dispensation of the millennium. As such, the words of Chapter 19 span all the dispensations of time. With that having been assured to the disciples, Jesus then assured all who sacrifice of themselves for His name will receive their just reward. The chapter finished up with His words that the many who are first will be last and who are last will be first.
 
That sets the tone for Chapter 20, where Jesus will give a parable and summarize it with that same thought.
 
Life application: The flow of Chapter 19 is one that repeatedly returns to the thought of the insufficiency of the law to bring about a right state before God. Rather, the law highlights sin in man, but it can do nothing to correct man’s fallen state. The supremacy of Jesus is thus on prominent display in this chapter.
 
Coming on the heels of Chapter 18, it stands as an admonition for Israel to give up on trying to earn God’s favor through personal merit and to come to Christ for renewal. In that, they will receive all of the promised blessings given to them throughout the prophets.
 
As Jesus promised the disciples that they would sit and judge Israel, it is a clear indication that these millennial blessings can only come to the nation when they acknowledge Jesus, the recognized Messiah by these disciples and the One they will serve. They have entered the New Covenant. When Israel does, it is these men who will judge them under that New Covenant.
 
Lord God, thank You that salvation comes through what Jesus has done. We don’t need to fret over what we must do. He has done it all! Thank You for the hope of eternal life because of Jesus Christ, our Lord. Amen.
 

Matthew 19:30

Monday, 18 May 2026
 
But many who are first will be last, and the last first. Matthew 19:30
 
“Many, also, they will be: first, last, and last, first.” (CG)
 
In the previous verse, Jesus spoke of priorities, noting that those who have left houses, family, etc., for His name’s sake would receive a hundredfold along with eternal life. Having said that, He finishes the chapter, saying, “Many, also, they will be: first, last, and last, first.”
 
There is a contrast set forth from the previous verse –
 
29And all, whoever he...
30Many, also, they will be...
 
The question that needs to be answered is “Who is Jesus referring to?” His words in verse 29 concerned those willing to forsake things now in order to further His kingdom. That was based on the young ruler who went away sorrowful at hearing he was to sell what he had, give it to the poor, and then he would have treasure in heaven.
 
Because of his departing sorrowfully, Jesus spoke concerning how hard it was to enter the kingdom, using a camel going through the eye of a needle as an example. He then had to explain, after the astonishment of the disciples, that with God, all things are possible. Peter then chimed in and noted they had left everything to follow Jesus.
 
That is when Jesus noted that the disciples would sit with Him on twelve thrones. He followed that thought up with verse 29. These things are pointing to a truth summed up in this verse, and of which an example will be given to start Chapter 20.
 
“All” of verse 29 are those who, regardless of their station, give up the things of this life to follow Jesus. “Many” of verse 30 are those who will enter, but who will do so because of various circumstances that have arisen. Based on those circumstances, they will be included, but in a lesser position.
 
In other words, “last” does not speak of those who are unsaved. That would be to change the categories. Instead, it speaks of those who are within the same category, but for some reason, they are relegated to a lesser position in the process of entering the kingdom.
As noted, that will be explained in the parable of Chapter 20. Jesus has another parable in Luke 13 where He will speak of the last and first again. The context will be different, but it is in line with such teachings that help form our understanding of what God is doing in redemptive history.
 
Life application: Jesus’ use of the last and the first is given to explain how God views our actions toward and interactions with Him. In determining what God approves of, we can then direct our lives toward those things if we are wise and dedicated servants.
 
In Romans 9-11, Paul speaks of those who strive to earn God’s favor through law observance, thinking this is what God finds acceptable for righteousness. However, exactly the opposite is true. When we set about to earn righteousness, we fashion ourselves into being our own savior.
 
But we are already in the sea of sin and death. There is no way we can get ourselves out of it. Paul calls the good news of Jesus, the way of getting out of our fallen state, a stumbling stone. What we need is Jesus. This was the point of the law. It was to be an instructional tool to lead Israel to understand their need for Him, but they could not perceive this and rejected the premise.
 
Paul explains this. Consider his words concerning the last and the first mentioned by Jesus as Chapter 19 closes out –
 
“What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; 31 but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. 32 Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone. 33 As it is written:‘Behold, I lay in Zion a stumbling stone and rock of offense,And whoever believes on Him will not be put to shame.’” Romans 9:30-33
 
Lord God, may we trust solely in the merits of Jesus Christ our Lord for our salvation. The things we do after that may be good and honorable, but they cannot merit our salvation nor keep us saved. Help us to remember this and to always remain thankful to You for what You have done. It is truly good news! Amen.
 

Matthew 19:29

Sunday, 17 May 2026
 
And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name’s sake, shall receive a hundredfold, and inherit eternal life. Matthew 19:29
 
“And all, whoever he left houses, or brothers, or sisters, or father, or mother, or wife, or children, or fields because of My name, a hundredfold he will receive, and life perpetual he will inherit.” (CG)
 
In the previous verse, Jesus noted that those of the disciples who follow Him would sit on twelve thrones, judging the twelve tribes of Israel. Next, He continues, saying, “And all, whoever he left.”
 
Jesus is about to give a list of things people may give up for the sake of the gospel. In these words, He is referring to priorities toward God above all else. The word “all” extends the meaning to anyone, not merely those just given the promise in the previous verse. As for the list, He says, “houses, or brothers, or sisters, or father, or mother, or wife, or children, or fields.”
 
Some transcripts omit the words “or wife.” That was clearly based on the thought that a husband and wife should never be separated. However, it is rather certain that the words are original. When reading this, we can get mentally stuck on what Jesus is saying. However, to leave something does not necessarily mean forsaking it.
 
When a person leaves his mother, she is still his mother. In Genesis 2, it says –
 
“Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.” Genesis 2:24
 
Mom and Dad are still Mom and Dad. The man, however, has made a new allegiance that takes first priority. People leave families all the time for whatever amount of time is necessary to accomplish a job. While writing this commentary, the USS Gerald R. Ford is deployed in the Middle East. So far, they have been at sea for 294 days. It is the longest deployment in over 50 years.
 
Each sailor with a family still has that family, but the navy is the sailor’s current priority. A missionary called to serve in Uganda for a year will have his wife waiting for him. If it is a long-term mission, families usually go together.
 
There is no reason to get mentally stuck on Jesus’ words, or to take them to unintended extremes. Jesus is referring to placing Him as the highest priority in whatever manner that entails for the situation. He confirms this, saying, “because of the ‘My name’.”
 
Whatever is done for Jesus in His name, obviously with the right heart attitude, is what He is referring to. If so, Jesus says that the effort will not be without its reward, noting that “a hundredfold he will receive.”
 
A new word is seen here, hekatontaplasión, a hundredfold. Some manuscripts say pollaplasiona, manifold. However, many translations that use those manuscripts still render the word as hundredfold.
 
Jesus’ words should not be considered as quantity but quality. In other words, if someone left one wife to serve the Lord, he should not expect a hundred wives. Rather, he should expect the blessing to be a hundredfold in results and in internal satisfaction. Understanding this, Jesus finishes with, “and ‘life, perpetual’ he will inherit.”
 
These words do not indicate merit for eternal life. Rather, Jesus has already said that what is done is for His name’s sake. The person referred to is a believer. All true believers receive eternal life. As such, Jesus includes this thought as an assurance of that, not as a grant based on performance.
 
Read the slight differences in Luke and Mark concerning Jesus’ words to get a better understanding of the overall intent of what He says –
 
“Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel’s, 30 who shall not receive a hundredfold now in this time—houses and brothers and sisters and mothers and children and lands, with persecutions—and in the age to come, eternal life.” Mark 18:29, 30
 
“Assuredly, I say to you, there is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God, 30 who shall not receive many times more in this present time, and in the age to come eternal life.” Luke 18:29, 30
 
Life application: True story – A person in a church said he was called to be a missionary. Using this verse as a pretext to go forward, he notified the church and his wife that he was divorcing her to proceed with his calling.
 
This is a complete abuse of what Jesus is saying. The directives for marriage are laid out by both Jesus in the gospels and Paul in the epistles. If a person thinks he can get away with divorcing his wife to honor Jesus, he is severely deluded. Everything has a context. As noted above, a person does not stop being a son just because he unites with his wife.
 
Likewise, a person does not stop being a husband if he goes to serve the Lord (or the US Navy). Never attempt to use Scripture to justify the unjustifiable. The Lord will not be mocked, and judgment awaits all such disobedience.
 
Lord God, may our lives be an acceptable offering to You. Our lives are often filled with difficulties and trials, but help us to persevere and bring glory to You as we continue down the path You have set for us. During our walk, may we do our best to hold fast to Scripture, honoring You through faithful obedience. Amen.

Matthew 19:28

Saturday, 16 May 2026
 
So Jesus said to them, “Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel. Matthew 19:28
 
“And Jesus, He said to them, ‘Amen! I say to you that you, the ‘having followed Me’, in the rebirth, when He shall sit, the Son of Man, upon ‘throne, glory, His’, you will sit, also you, upon twelve thrones, judging the twelve tribes – the Israel.’” (CG).
 
In the previous verse, Peter noted to Jesus that he and the others had left all and followed Him. As such, he asked what they would have. In response, Matthew records, “And Jesus, He said to them, ‘Amen!’”
 
As usual, when making a solemn proclamation, Jesus begins with “Amen.” His word is to be accepted as an assured truth. Continuing, He says, “I say to you that you, these having followed Me.”
 
The response is limited to true followers of Jesus. For example, there are many people who claim Jesus at this time. Hebrew Roots, Mormons, and Seventh Day Adventists, all claim to follow Jesus, but their doctrine holds to either a false Jesus (2 Corinthians 11:4), or a false gospel (Galatians 1:6-8). Jesus’ words are exclusive of such. He next says, “in the rebirth.”
 
Two points about this. First, it is a new and rare word, paliggenesia, rebirth. It is from palin, again, and genesis, nativity. As such, it refers to a spiritual rebirth or the messianic restoration. It is only found elsewhere in Titus 3:5 –
 
“...not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration [paliggenesia] and renewing of the Holy Spirit.”
 
The second point is what this is referring to. Some tie the word to the previous clause. Others to the second clause –
 
“I say to you that you, the ‘having followed Me’ in the rebirth...”
 
“I say to you that you, the ‘having followed Me’, in the rebirth, when He shall sit, the Son of Man, upon ‘throne, glory, His’.”
 
The first option assigns this time as beginning with John the Baptist and continuing through Christ’s ministry. The correct option is the latter. After Christ’s ministry is complete and the Holy Spirit is poured out, then the rebirth is made possible. Therefore, Jesus’ words are referring to what lies ahead in the future “when He shall sit, the Son of Man, upon His throne of glory.”
 
This then leaves open a couple of interpretations. Is this referring to the millennium or to the eternal state. Isaiah 65:17 speaks of a new heaven and a new earth. Thus, many equate it to what is said in Revelation 21:1, where it appears the same thought is presented.
 
However, this is incorrect. In Isaiah 65, it continues, referring to death, such as “For the child shall die one hundred years old.” In fact, such thoughts fill Isaiah 65:20-22. But in Revelation 21:4, it goes on to say, “And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.”
 
This cannot be the same time frame. Rather, it refers to the millennium. At that time, Jesus will sit on the throne of His glory, exactly what was prophesied to Israel in the prophets. This will be literally fulfilled. At that time, when Jesus is received as Israel’s promised Messiah, He emphatically declares to His disciples, “also you upon twelve thrones, judging Israel’s twelve tribes.”
 
The twelve disciples, who Jesus designates, will act in leadership roles. The idea of judging is not merely that of a court judging offenses. It is a way of referring to leadership, just as the judges of old served under the Lord. In this case, it will be the Lord incarnate with them serving and judging under Him.
 
Life application: It cannot be that the millennium will be overlooked. God made promises to Israel that must be fulfilled. To say that Isaiah 65 is to be fulfilled in “spiritual Israel,” supposedly meaning the church, does a complete disservice to the promises made exclusively to Israel. The dispensational model must be worked through for people to fully comprehend man’s total dependence on God’s grace as given through Jesus Christ.
 
If the millennium does not occur, there will be a void in this progression and in man’s seeing what needs to be seen. And more, contradictions in the text itself are seen, such as noted above. Other glaring and irreconcilable contradictions will also arise.
 
Jesus does not say that the rebirth is the time of the millennium. He says that the time of the millennium will occur in the time of the rebirth –
 
NO: “the ‘having followed Me’, in the rebirth, He shall sit, the Son of Man.”YES: “the ‘having followed Me’, in the rebirth, when He shall sit, the Son of Man.”
 
Jesus includes the word hotan, when (implying hypothesis or more or less uncertainty). In Titus, Paul has shown that the rebirth is an event that occurs based on our relationship with Jesus. It is a condition that believers now possess.
 
At some point after the commencement of this event, which has been going on for two thousand years thus far, those in this state will enter the millennium, and Jesus will sit on His throne of glory. This promise is made apart from any notion of the rapture or the tribulation. It is simply a point of fact that will occur.
 
The rapture was, and remained, an unknown event until it was described by Paul with the words, “Behold, I tell you a mystery” (1 Corinthians 15:51). There is no need to shove either the church age or the rapture into Jesus’ words here. They simply do not fit. He is speaking to Israel, under the law, about things promised in the law to Israel. He is further defining those matters at this time.
 
Lord God, You are ever faithful to Your people. We thank You that it is so. Your faithfulness to Israel means You will be likewise faithful to us. And what an encouragement that is. We fail You often, but because of Jesus, we are secure in You. Hallelujah to You, O God! Amen.

Matthew 19:27

Friday, 15 May 2026
 
Then Peter answered and said to Him, “See, we have left all and followed You. Therefore what shall we have?” Matthew 19:27
 
“Then answering, Peter, he said to Him, ‘You behold! We, we left all, and we followed You! What hence it will be to us?’” (CG).
 
In the previous verse, Jesus assured the disciples that even if salvation is impossible with men, with God, all things are possible. Next, Matthew records, “Then answering, Peter, he said to Him.”
 
Peter’s zeal to speak up once again comes to the forefront. He was bold to speak, not always with careful thought behind his words, but at times his utterances were profound. In this case, his question follows naturally after the discussion about entering the kingdom of the heavens. He emphatically says, “You behold! We, we left all, and we followed You!”
 
Earlier, Jesus had said to the young ruler, “If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me” (Matthew 19:21).
 
Peter has emphatically noted that they had done just that. They were not rulers in Israel, but they had willingly stepped away from their previous lives as soon as Jesus made the call. This does not mean they didn’t continue to fish. Jesus told Peter to go fishing, and in the first fish he caught, there would be a coin in its mouth.
 
What it does mean is that they set aside their vocations to wholeheartedly follow Jesus. If at some point, Jesus said, “We need fish,” it can be assumed that those who were fishers went out and got some. Whether they worked or not at times is not the issue. The issue is that their lives, including any temporary jobs, were directed to the ministry.
 
Because they had left all behind to follow Jesus, Peter’s emphatic declaration was surely intended to “remind” Jesus of this fact. And so, he continues, asking, “What hence it will be to us?”
 
The words can be taken in various ways. But the substance behind the question is just as anyone would rightfully wonder, regardless of the intent of the heart, “Lord, what lies ahead for us in the kingdom?” One may have been thinking of riches, another of sitting in a powerful position, etc.
 
It is impossible for us to know the intent behind Peter’s question, but it is a logical one from any perspective. The fact that it is asked is really the issue. Jesus said to the young ruler, “Come, follow Me.” Nothing was stated to him about what type of treasure in heaven he would receive. But Peter wants to know.
 
Life application: The Bible tells us various things about what believers can expect, chief among them is the prospect of eternal life. However, we are not given a detailed list of the treasures associated with what eternal life will be.
 
If we are to live lives that are like we have now, getting sick, breaking bones, frustrations of various sorts, etc., would eternal life really look so great? What we do know is that things will be very different. Things like pain, death, and sorrow will be gone. These are promises in God’s word. As such, we can be confident that whatever else is associated with eternal life, it will be wonderful.
 
As such, there is no need to ask beyond what has been promised. God will reveal it to us in due time. The call will be made, and this mortal will be replaced with immortality. This is the great hope of the believer. Until that day, may we not lose heart. The world is a tragic place at times, and we must endure through it.
 
We should not take what we know about existence now and assume that what is coming will be like it, but better. Rather, it will be unlike it and infinitely better. Hold fast to this. God has promised us restoration. Therefore, it will come to pass.
 
Lord God, how grateful we are for the hope of a new and better existence, apart from sin and its consequences. May our hearts and minds be directed to You all our days as we anticipate the glory to come. Praises to You, O God, for the words of life and restoration promised in Your word. Amen.
 

Matthew 19:26

Thursday, 14 May 2026
 
But Jesus looked at them and said to them, “With men this is impossible, but with God all things are possible.” Matthew 19:26
 
“Having gazed, also, Jesus, He said to them, ‘With men, this – impossible, it is. With, also, God – all possible, it is.’” (CG).
 
In the previous verse, the disciples were floored at Jesus’ words about the chances of the rich entering the kingdom of God, asking, “Who then can be saved?” Because of their question, it next says, “Having gazed, also, Jesus.”
 
This is only the second time the word emblepó is seen in Matthew. It is from en, in, and blepo, to look. As such, it is more than just looking, but “in-looking” or gazing at, observing fixedly, etc. In Matthew, it doesn’t say who or what Jesus gazed at, but in Mark, it specifically says He gazed at them, meaning the disciples.
 
Something prompted more than just a cursory look. They may have had confusion, fear, or even a sense of horror at what they heard. If salvation is that hard to obtain, then what will happen to them, their families, or even their nation? Jesus, understanding the magnitude of weight His words placed on their minds, next responds. Matthew records, “He said to them, ‘With men, this – impossible, it is.’”
 
A new word is seen, adunatos, to be unable. It is derived from the negative particle a adjoined to dunatos, powerful or capable. That is derived from dunamai, to be able or possible. Jesus refers to the impossibility of the rich saving themselves (with men).
 
Whatever thoughts the disciples had about salvation, Jesus had taken their highest supposed ideal, that of a rich man, and He had negated any chance of such a person saving himself.
 
The implication, then, is that all others would fare just the same. None could save themselves. With that difficult thought expressed, He then provides a ray of good news, saying, “With, also, God – all possible, it is.”
 
The first use of dunatos is seen here. It was explained already. Where there is no chance of humanity saving itself, with God, it is possible. The disciples had not thought through their state from a biblical perspective. But neither had anyone in Israel done so. If they had, they would not believe that the rich were more easily saved than anyone else.
 
Only in the writings of Scripture, inspired by God, is there a hint of the thought expressed by Jesus. There is a problem that exists within humanity that, by default, negates any hope of man being able to restore himself to God. That problem is sin. It is an internal infection that is found in all humanity.
 
As sin comes through law, it should have dawned on Israel that the medium in which they existed, that of law, would never correct their state, even with the efforts of the most law-observant person.
 
Life application: Imagine a perfect precision machine that requires a particular perfect part to work without catastrophic failure. It is known that such a part is possible to be constructed, but from the first prototype onward, a flaw is found in every single part that follows.
 
Would it make sense to use one of those parts in this perfectly precision machine? Of course not! The machine itself would fail. It would be pointless to even try to use a part with a known defect. Every single copy of the original would have to be destroyed.
 
The problem isn’t with the form of the prototype. Rather, it is the state of the prototype. Every piece molded after it carries the same state. To resolve this, another prototype with the same form could be introduced. However, if it had a perfect state to go along with its form, it would be an acceptable “first part.”
 
And more, because it isn’t the form, but the state, it could be used to change the state of parts from the original prototype. The form wasn’t the problem. There must be a realm, or state, in which the part exists that will make each previously defective part acceptable. Once that is realized, the problem is resolved.
 
The problem for the parts is that they have no power to change their state. They simply exist in the state in which they were produced. But an external source could make the change. This is what Jesus is speaking about. Humanity is in a state that does not, and indeed cannot, restore itself to perfection.
 
But God, who is outside of our realm, could make the change. He could, and He did. When that change was effected, it was then made available to all others. This is why no other religion on the planet can bring salvation. They are dealing within the state of corruption. This is because there is one God, and His correction for our state is only found in Jesus.
 
Only this one, true God, can bring about the necessary change in our state. And He did! Thank God for the goodness of God in Christ. Through the incarnation, cross, and resurrection of Jesus Christ, we go from the state of law to the state of grace. Hooray for Jesus!
 
Lord God, we have a fault within us that is impossible to correct. No wonder destroying the whole world by flood, minus eight people, still didn’t fix the problem. The corruption remained. What amazing lessons You are giving us in Your word. We need what You have done through Christ. It is evident that nothing else will do. And so, we choose JESUS! Amen.
 

Matthew 19:25

Wednesday, 13 May 2026
 
When His disciples heard it, they were greatly astonished, saying, “Who then can be saved?” Matthew 19:25
 
“Having heard, now, the ‘disciples, His’, they were outstruck, exceedingly, saying, ‘Who then, he can be saved?’” (CG)
 
In the previous verse, Jesus told the disciples about the difficulty of being saved, it being easier for a camel to go through the eye of a needle than for a rich man to be saved. Matthew next records, “Having heard, now, the ‘disciples, His’, they were outstruck.”
 
They were completely floored at hearing Jesus’ words. The prevailing sentiment was that being rich was God’s blessing. They probably even thought of that based on the wording found in Moses’ writings. Time and time again, Deuteronomy, for example, refers to the blessings that will come upon the people when they do right things, such as helping the widows and orphans, strangers and foreigners, etc.
 
The implication is that they are wealthy enough to do those things. In Deuteronomy 28:1-12, the promises of blessings are many and varied, but they all point to great prosperity. Hence, the assumption is that God is blessing a person when he is rich and prosperous. When the curses are pronounced, there is poverty, dearth, famine, etc.
 
Therefore, the people could look at the writings of Moses and the later prophets and, in this shallow way of viewing their state, assume that the wealthier a person was, the more “right” he must be with God. This thought is not limited to Israel. The thinking permeates the world in general. Because of this, it next says they were outstruck “exceedingly, saying, ‘Who then, he can be saved?’”
 
If God favors the wealthy and it is hard for them to be saved, how could anyone be saved? It seemed wholly contradictory to their thinking. This is because the nation and culture had viewed their interactions with the Lord based on a false premise. Wealth for the nation was a promised blessing when they were right with the Lord, even to “showers of blessings” and the “windows of heaven” pouring forth blessing.
 
However, individual wealth does not necessarily come through being a good person. Nabal, in 1 Samuel 25, was very wealthy, but he was a fool in the eyes of God and was expected to be remembered as such before the people. The people looked at wealth in only one way, failing to understand that it is what is inside a man that makes him right with God.
 
Life application: Jesus’ words concerning the wealthy are based on where the wealthy person’s priorities lie. It is generally true that poor people are much more willing to share the little they have than the wealthy. In fact, it is almost axiomatic that it is so.
 
Anyone who has ever had a paper route can tell you that the poorer people will usually tip every month and give a big bonus every Christmas. The rich houses almost never tip, and at Christmas, a teeny weeny tip, less than that of the poor people’s monthly tip, may (may!) be forthcoming.
 
Studies have shown that the highest 2% of earners are in the highest bracket of shoplifters. Such people do not have hearts right with God. And yet, because of their wealth, everyone assumes they have been blessed by Him. Until we step back and consider what wealth truly means, we will always have a faulty view of what God’s favor means.
 
Be sure to honor the Lord with your heart, regardless of your level of wealth. He is watching to see who is sold out to Him, not prosperity, wealth, possessions, etc. Take time to read 1 Samuel 25:2-39 today. Don’t be like Nabal, what a fool! Have a heart for the Lord regardless of what your bank account says. This is what God is looking for.
 
Lord God, thank You that we don’t need to be rich, wise, powerful, or politically connected to be right with You. All we need is trust in Jesus and a reliance on what He has already done. From there, we can live our lives for You in whatever way You set before us. Thank You for the promise of eternal blessing in Christ our Lord. Amen.

Matthew 19:24

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

Matthew 19:23

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