BIBLE IN TEN

Saturday, 27 June 2026 All this was done that it might be fulfilled which was spoken by the prophet, saying: Matthew 21:4 “This also, all, it having become that it should be fulfilled, the ‘having been spoken through the prophet,’ saying.” (CG) In the previous verse, Jesus gave instructions to the disciples concerning what to say if anyone challenged them while untying the donkeys. Matthew next shows that what occurred took place in accordance with prophecy, saying, “This, also, it having become.” As in Matthew 1:22 concerning the fulfillment of prophecy, Matthew uses a perfect participle to indicate that what had happened wasn’t just an event that took place, but that it has a resulting ongoing state. Matthew indicates that the prophecy was intended to be fulfilled by the Messiah and that, in fact, it occurred. His fulfillment of the prophecy is the final and forever fulfillment of it. That is seen in his next words, “that it should be fulfilled.” In other words, there was nothing random or unplanned about the event. Rather, the prophecy had been made, and Jesus’ directions to these men brought about the fulfillment of what had been recorded in Scripture. Of this, the Pulpit Commentary states, “Not only the will of the Father, but the words of Scripture, had delineated the life of Christ, and in obeying that will he purposed to show that he fulfilled the prophecies which spake of him.” This is correct as long as one understands that Scripture is the will of the Father. There should be no separation of thought between the two, as they are harmoniously realized in the life and actions of Christ. And what has been fulfilled is “the ‘having been spoken through the prophet,’ saying...” Prophecy is inspired by God. The writing prophet is the instrument through whom the prophecy is given, the scroll receives the words that flow from divine revelation expressed through the prophet’s mind to the quill and ink that writes out the words. In the case of the life of Christ, everything was anticipating His coming to fulfill the divine will that had become the written will of recorded prophecy. Life application: Understanding the way in which prophecy is received is important. God did not write the words of Scripture on the scrolls maintained by Israel. Rather, God is Spirit, having no parts and not working within the stream of time. He created time and is outside of it. What God does is to inspire a person through a process that uses the person’s own personal characteristics and circumstances. Thus, the prophet is not a tool, like a pen, that is wielded apart from any meaningful input. Rather, for example, the prophet’s personal writing style will come through. Paul’s handwriting was clearly distinguishable, as he himself notes in Galatians 6:11. The prophet’s experiences, emotions, etc., are revealed in what he writes. And yet, what is written is clearly the word of God, as is seen in Matthew 21:4 (and elsewhere throughout Scripture). God’s will, being expressed in the writings, will come to pass. Nothing can thwart it as the moment set by Him approaches. Thus, the writings in Scripture are a testimony to what God has determined. They stand as a witness that God’s will is, in fact, being worked out in the world. This is why we can confidently claim what the Bible says as our own surety in doctrine and in hope. This is not a claim as if saying, “God’s word says someone can be rich and thus I claim wealth.” That is a misuse of the word. Rather, our claim is based on the reality behind the substance of the words. “God’s word says that we are saved by grace through faith with nothing added. I stand on that. I believe it and have 100% confidence that it is true.” This is why it is so important to know what the Bible actually says, and in its proper context. If God’s word says that Israel will be brought into the New Covenant as a nation and that they will be the head of the nations during the millenniu

Thursday, 25 June 2026 saying to them, “Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Loose them and bring them to Me. Matthew 21:2 “Saying to them, ‘You go into the village, the ‘opposite you,’ and immediately you will find ‘donkey, having been bound’, and ‘colt, with her’. Having loosened, you bring to Me.’” (CG) The previous verse noted that Jesus and those with Him drew near to Jerusalem, coming to Bethphage by the Mount of Olives. At this point, it needs to be understood that Matthew is giving details categorically, not necessarily chronologically. John’s gospel includes the death and the raising of Lazarus, coming before the triumphal entry. Therefore, there is time and there are events between leaving Jericho and the events that will take place that occurred while Jesus was in this area. Understanding that, when there, He sent two disciples. Matthew next records, “Saying to them, ‘You go into the village, the ‘opposite you,’.’” The village is not identified. Some argue it is Bethphage, the city just mentioned in verse 1. Others, because of the term “opposite you,” think it refers to Bethany. John Gill, with lively defense, suggests it is Nob, a city of the priests mentioned first in 1 Samuel 21. Regardless, because the name is not given, it has purposefully been left out to keep the narrative typology untarnished. Once in this city, Jesus continues, saying, “and immediately you will find ‘donkey, having been bound’.” The onus, donkey, is introduced here. It is a primary word. Donkeys are found in both testaments. The Topical Lexicon says it is “a symbol of humble service, patient endurance, and covenant blessing.” This word is found five times in the New Testament in Matthew, Luke, and John. Although onomastic scholars don’t generally tie this word onus to our modern word onus, signifying a burden, it is a likely candidate for its etymological root. This is a female donkey, a jenny. That makes her comparable to the Hebrew word athon, coming from ethan, permanence or enduring. As such, the idea of “patient endurance” noted above is written right into the Hebrew naming of this animal. Jesus continues with, “and ‘colt, with her’.” Another new word, pólos, a foal or filly, especially a young donkey, is seen. This word is found twelve times, only in all four gospels. In Zechariah 9:9, it says of the coming Messiah that He would be “riding upon jack (khamor, a male donkey), and upon colt (ayir), ‘son, jenny’.” The words are telling a story. The khamor, jack, is derived from khamar, to boil (but with the sense of redness as in a reddened boiling pot). The word ayir, colt, is from ur, to awaken. Thus, it is a colt that is just being broken. The athon, jenny signifies permanence. This will be further explored when we come to verses 4 and 5, where the prophecy is explicitly cited. Of these two donkeys, it next says, “Having loosened, you bring to Me.” Jesus is specifically directing what will be the fulfillment of this ancient prophecy. Matthew is the only one who notes two donkeys. The other gospels focus only on the one Jesus will ride on. This makes sense because Matthew’s writing is directed most specifically to the Jewish people, presenting Jesus as the King of the Jews and the fulfillment of their Scriptures. The colt would follow its mother as she led it along in this procession. Life application: An ancient analysis of these verses from Jerome looks to the mother donkey as representing the Jewish people who had, for many hundreds of years, borne the yoke of the Law of Moses. He points to the colt as representing the Gentiles, being as yet unbroken until the time Christ sat on it. Considering the roots of the words presented above, does that fit with what is being said and what fits into the dispensational model? Think about this as the verses continue to be evaluated. God is not just telling us surface stories of what actually

Exploring the Connection Between Matthew 20, the Book of Proverbs, and Isaiah 20 For Bible in Ten – By DH – 23rd June 2026 Yesterday we completed Matthew 20. W. Bullinger associates the number 20 with expectancy. It is one short of 21, which is three times seven, a number suggestive of divine completion in spiritual perfection. Therefore, 20 carries the thought of waiting, looking forward, standing just short of completion, and expecting what God alone can bring to pass. As we will see, Matthew 20, Isaiah 20, and Proverbs, the twentieth book of the Bible, each harmonise around the same spiritual note of expectancy. Matthew 20 opens with workers waiting for their reward. Some have borne the burden and heat of the day. Others came at the eleventh hour. All are dependent upon the goodness of the master. The issue is not merely labor, but expectation. What will the master give? How will he judge? Will his goodness offend those who think reward should be measured by comparison? The answer is grace. The last receive what the master has freely determined to give. The first are not wronged, but their hearts are exposed. Thus, Matthew 20 begins with expectancy and turns it into a revelation of grace. Man expects according to merit. God gives according to His goodness. Isaiah 20 gives a darker companion witness. There, Isaiah becomes a sign against Egypt and Cush. The nations that seemed strong, useful, and dependable are exposed. Human refuge is stripped bare. The expectation placed in worldly strength is shown to be empty. This is the other side of expectancy. If man waits upon Egypt, he will be ashamed. If man waits upon Cush, he will be disappointed. Similarly if man waits upon his own wisdom, labor, greatness, or position. But if man waits upon the Lord, he will not be put to shame. This is where the pattern begins to shine. Isaiah has 66 chapters, and the Bible has 66 books. Isaiah, in broad outline, seems to stand as a remarkable miniature witness to the whole Bible. Within that larger 66-fold witness, Isaiah 20 fits with the twentieth book, Proverbs. That is not random noise. It is the sort of pattern that causes us to marvel at God’s wonderful word. It is ordered, layered, and spiritually alive. The same God who numbers the stars and calls them all by name has arranged His word, inspiring human authors with a wisdom that continually exceeds mere human ability and spanning vast distances of human history. Proverbs, as the twentieth book, is typically fitting. If 20 speaks of expectancy, Proverbs teaches us how to wait rightly. It teaches the fear of the Lord. It teaches humility before honor. It warns against pride, envy, haste, self-trust, and the evil eye. It teaches that the Lord weighs the heart and that man must not lean on his own understanding. This is exactly the wisdom needed in Matthew 20. The vineyard workers need Proverbs. They must learn not to grumble against goodness.The disciples need Proverbs. They must learn that greatness is not grasped through ambition.The mother of Zebedee’s sons needs Proverbs. She must learn that honor is not seized by request, but prepared by the Father.The blind men heed what Proverbs points toward: the fear of the Lord, humble dependence, and a cry for mercy. The book of Proverbs gives immediate access to God’s view of these things. It tells us plainly that pride blinds, envy corrodes, humility precedes honor, and wisdom begins with reverence for God. Matthew 20 then shows these truths embodied in living form. And at the centre stands Christ. He is the One for whom all true expectancy waits. He is the wisdom of God. He is the Servant who does not come to be served, but to serve. He is the ransom for many. He is the One going up to Jerusalem, where peace will be secured not through worldly power, but through His suffering, death, and resurrection. In Isaiah 20, false hope is stripped.In Proverbs, true wisdom is taught.In Matthew 20, true hope and true wisdom meet in J

Monday, 22 June 2026 So Jesus had compassion and touched their eyes. And immediately their eyes received sight, and they followed Him. Matthew 20:34 “Having gut-wrenched, also Jesus, He touched the ‘eyes, theirs’, and immediately they up-looked, their ‘the eyes’, and they followed Him.” (CG) In the previous verse, the blind men told Jesus they desired that their eyes be opened. With that noted, it next says, “Having gut-wrenched, also Jesus.” A great multitude of the city of Jericho had followed Jesus as He traversed the city. It would have been a scene of chaos as people vied to get close to Him and get His attention. And yet, at the calls of these two men, He has stopped His exiting of the city and waited as the blind came to Him. Because of their appeal to have their sight restored, Jesus was moved with compassion. Instead of basking in the accolades of a multitude of “fans”, Jesus was concerned about a few blind beggars. This was so much the case that “He touched the ‘eyes, theirs’.” Instead of reaching out for a stalk of reed with ink on it to sign someone’s parchment, and instead of stopping for a “memory photo” with a group of mid-yeshiva students, Jesus took the time to reach out and touch the unusable eyes of the blind. The people around Him would have watched curiously as the scene unfolded. Sure enough, Matthew next records, “and immediately they up-looked, their ‘the eyes’.” This is the third time the word anablepó, to up-look, has been seen. Thus far, each has been in connection with the healing of the blind. But this is not its only usage. At times, it is when a person stops and looks up for one reason or another. With the blind, however, the meaning is clear. They didn’t just look up with dead eyes. They did so with their sight restored. And because of this, Matthew notes, “and they followed Him.” As Jesus is heading out of Jericho on His way to Jerusalem, it is likely that they followed for a while and then returned to their city, but it is also possible that one or both of them continued the long walk to Jerusalem. Bartimaeus is remembered by name in Mark, so that could be the reason why. Life application: In the world, it is a rare thing for the rich or famous to pay attention to such people in need as the blind men at Jericho. Think of Hollywood actors. They step out of expensive limos and are conducted to whatever award ceremony they are attending with fanfare, photos, and idolizing eyes watching their every step. Not only would they not think of stopping to talk to a blind man begging for money, but there would also be no blind people in sight. Such dregs of society would have been moved away from the area to ensure these more “important” people would not be bothered by people like that. The same is true with politicians. The people they have been called to serve are ignored at the expense of wealthy builders, entrepreneurs, and famous people. The only time they get anywhere near the lowly masses is when they are stomping for their next reelection. Jesus, however, despite all of the masses hemming Him in, repeatedly stopped to tend to the lowliest of society. He has set the example, and innumerable souls have followed in His footsteps, tending to the masses of humanity throughout the world, helping them when even their own leaders ignore or abuse them. The Bible never tells people that they shouldn’t be rich or famous. But it does provide warnings for those who have many possessions that such things are not the priority in life that God is evaluating. Rather, He is concerned about our hearts, motivations, and interactions with Him and with those around us. Are we willing to emulate Jesus in how we honor God and treat our neighbor? This is what is ultimately of eternal importance. Someday, we will be separated from our possessions, bank accounts, and even the bodies we so carefully maintain. All such things are temporary and fleeting. Be sure to keep your priorities s

Saturday, 20 June 2026 So Jesus stood still and called them, and said, “What do you want Me to do for you?” Matthew 20:32 “And having stood, Jesus, He vocalized to them, and He said, ‘What you ‘will’ I should do to you?’” (CG) In the previous verse, the two blind men continued to cry out to Jesus, begging for His mercy upon them. Their persistence paid off, as noted by Matthew. He notes, “And having stood, Jesus.” Eventually, Jesus neared the blind men enough so that their voices could no longer be drowned out by the crowds. As such, and certainly wanting to know why they remained at a distance, it next says that “He vocalized to them.” A new word is seen, phóneó, to emit a sound, and thus, to vocalize. It is used when a rooster crows. It was used to describe when Jesus cried out on the cross. One can see the etymological ancestor of our modern word “phone.” Of this word, the Topical Lexicon says – “Strong’s Greek 5455 portrays the purposeful use of the voice—whether summoning, exhorting, pleading, or proclaiming. It occurs forty-three times across the New Testament, spanning the earthly ministry of Jesus Christ, the life of the early church, and a single eschatological scene. The verb’s settings cluster around five broad spheres: personal encounters with Jesus, miraculous works, parabolic instruction, apostolic ministry, and final judgment.” Mark and Luke give different details concerning this. Mark says that Jesus commanded (using the word “vocalized”) that the blind should be called. They called Bartimaeus, telling him that he was being called. With that, he cast aside his garment and went to Jesus. Luke agrees with this, leaving off the details about the garment. Each account agrees, but is given from a different perspective that builds into one full scene. With the details of the calling stated, all three accounts agree on the next words, “and He said, ‘What you ‘will’ I should do to you?’” In Matthew, the address is plural. In Mark and Luke, it is singular. The attention being on one as opposed to two was addressed in an earlier verse. If there are two, then there is one. For whatever reason, Matthew chose to focus on both while Mark and Luke focused on one individual. One possible explanation for the difference is that despite being at the exit of the city, they were on opposite sides of the gate. If two were sitting side by side, it may be that people would only give to one, and some would go to the opposite side to avoid giving at all. But with both sides of the gate covered, the potential for more givers would be realized. As such, Matthew, being a tax collector, would have been keenly aware of such a system. The other two accounts focused on the one specifically called first, Bartimaeus. This is speculation, but it is a logical reason why the two accounts differ in this detail. Life application: If you have ever been to a place where people beg, you will see the proposed scenario played out. Beggars don’t just lump together, as if a person will stop and give every person a coin. Rather, they divide up in order to avoid overwhelming someone to the point where nothing is given. Having both sides of the gate covered reasonably resolves the variation between the two accounts. The two could talk between the two of them, both raised their voices as Jesus neared, and one could speak for the other if he were called. Bartimaeus could have been called and directly asked what he wanted, and then said, “I want to see, but so does that guy over there. We are blind, Sir.” We should not have any doubt that the accounts happened exactly as all three gospels describe, even if the details seem contradictory at first. A little thought about how things actually work in such a situation makes the entire scene understandable. Lord God, Your word is a treasure that we can study and contemplate for all our days. Even doing this, we will never be able to fully plumb its depths. Thank You that we hav

Thursday, 18 June 2026 And behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, saying, “Have mercy on us, O Lord, Son of David!” Matthew 20:30 “And you behold! Two ‘blind’ sitting beside the road, having heard that Jesus, He passes, they croaked, saying, ‘You compassionate us, Lord, ‘Son, David’!’” (CG) In the previous verse, it was noted that as they went out of Jericho, a great multitude followed Jesus. Along with that, Matthew records, “And you behold! Two ‘blind’ sitting beside the road.” The issue of the seemingly contradictory time of Jesus encountering and healing the blind in this account, as recorded by Matthew, Mark, and Luke, was dealt with yesterday. Though getting ahead in the narrative, it was necessary at some point to rectify that. However, that is not the only discrepancy between the accounts. The words “two ‘blind’ sitting beside the road” are also problematic for some. This is because Mark and Luke say – “Now they came to Jericho. As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.” Mark 10:46 “Then it happened, as He was coming near Jericho, that a certain blind man sat by the road begging.” Luke 18:35 As such, detractors of the Bible immediately claim that there is a contradiction in Scripture. One account says two men, the other accounts refer to a single individual. The fact is that if there are two, there is one. This is not a contradiction at all. It is a way of focusing differently on a matter. This “two as opposed to one” is seen elsewhere in the gospels, such as the two demoniacs in Matthew 8 as opposed to a single one in Mark and Luke. The same thing occurs in the accounts at the time of the resurrection, where one or two are mentioned. This is an issue of focus and presentation, not a contradiction. Mark goes beyond both Matthew and Luke and names the blind person he focuses on. The reason for this could be that the blind person who was healed became well known later among the believers, whereas the second man faded out of the spotlight. There is no contradiction in a “two” or “one” record. Understanding this, Matthew continues, saying, “having heard that Jesus, He passes.” This was explained yesterday. The commotion of Jesus traversing the city, from one end to the other, means that they had a chance to encounter Him as He did so. Those who could see would have rushed to meet Jesus as He entered, passing the blind on their way. As the people passed the blind, “they croaked, saying, ‘You compassionate us, Lord, ‘Son, David’!’” The present tense verb “He passes” tells us that they were fully aware of Jesus passing through Jericho. This was probably the main route for one who had traveled south on the east side of the Jordan and then passed over the Jordan on a trek to Jerusalem. As such, it makes complete sense that Jesus would pass right through the city. It would also be why the blind sat at the exit gate, hoping for some pilgrim heading to Jerusalem to have mercy on them with a blessing. The men were strategically positioned to be in the most favorable spot for such things. Calling Jesus “Lord, ‘Son, David’” means they fully accepted that He was the promised fulfillment of the messianic promises. Surely, they had heard of His miracles and believed that He had the ability to perform what no one else but the Messiah could do. Life application: As with the previous verse, there is no reason to assume there is a contradiction between Matthew’s account and that of the other gospels. Matthew was there with Jesus. He would have seen the two men calling out to the Lord for healing. Mark may or may not have been there, but his focus was on someone who became well known enough to be remembered by name. Luke was not there, but gathered his information from various sources. He focused on a certain blind man, maybe having spoken to Mark, who was

Tuesday, 16 June 2026 just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many. Matthew 20:28 “Just as the ‘Son, the Man’, not He came to be attended to but to attend, and give the ‘soul, His’ – ransom for many.” (CG) In the previous verse, Jesus told the disciples that whoever desires to be first among them should be their slave. With that noted, He next explains why this is to be so in His kingdom, saying, “Just as the ‘Son, the Man’.” Referring to Himself, Jesus highlights His humanity. He is fully human. Thus, His example is one that is understandable and attainable in the stream of human existence by others, even if it is not what is normally expected of greatness or preeminence. In this example He sets forth, He notes that “not He came to be attended to.” This would have been evident to the disciples, even if they didn’t really pay attention to it throughout their days together. People didn’t come to Jesus to serve Him. The disciples followed Him and learned from Him. They also did the things He directed, such as telling Peter to get a fish in which he would find a coin in its mouth, but there is nothing about people coming to Him and serving Him in a designated capacity. There is a note in Luke 8:2, 3 about the women who helped provide for Him from their substance, but that is not so much attending to Him as one would think of a servant or slave, but as helpers assisting the ministry of which He was the leader. Examples such as Martha serving while Mary listened to Jesus cannot be used to dismiss Jesus’ words here. Those were duties people do in their regular lives. Jesus being present was incidental to the fact. In other words, Martha would have served anyone who came into her house in a similar manner. Jesus’ words are referring to a person who actively allowed people to serve Him because they were under Him and designated to do so. And so, to explicitly state that the opposite was true, He continues, saying, “but to attend.” The disciples had seen Jesus tirelessly serving the masses, tending to them, even at His own expense. He didn’t expect people to come to His castle and meet His every need. He was in the thick of the masses of Israel, tending to their needs, both physical and spiritual. In just a short time from His words to these disciples, He would give them a visual, tangible lesson of servitude, which is recorded in John 13:1-17. The Creator and Sustainer of all things would wash their feet, instructing them on what it means to live a life of servitude. And more, Jesus says, “and give the ‘soul, His’ – ransom for many.” A new word is seen, lutron, something to loosen with. As such, it signifies a redemption price, as in one paying a sum to loosen another’s bonds. The word is found only here and in the parallel passage in Mark 10:45. However, it is also used in the Greek translation of the Old Testament over twenty times, including key passages, such as Exodus 21:30, Leviticus 19:20, Proverbs 13:8, and Isaiah 45:13. The word is used to translate specific Hebrew words (such as pidyon, geulah, and kopher) to indicate a redemption price or ransom paid to liberate individuals, such as slaves, captives, or those subject to the death penalty. The meaning of Jesus’ words is clear and unambiguous. Jesus would give His soul, meaning His life, as a ransom payment for others. This, then, would be the ultimate ministration of His life on behalf of those He came to attend to. Life application: As noted above, Jesus was among the people of Israel, actively serving them with His life, and yet, the disciples probably never stopped to think, “Jesus is spending all His time serving others.” They would have heard the teaching and thought, “He sure is a great Teacher.” They would have seen the miracles and thought, “He has the most incredible healing abilities.” But they probably didn’t put two and two together to conclude, “Jesus is the most

Sunday, 14 June 2026 Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. Matthew 20:26 “Not thus, also, it will be in you, but whoever if he wills in you to ‘great, become’, let him be your attendant.” (CG) In the previous verse, Jesus noted that the rulers of the nations subjugate their people and the “greats” dominate them. Despite that being the normal way of the world, He continues, “Not thus, also, it will be in you.” The paradigm in Christ’s kingdom will not be in accord with that of the nations, which is one of authority ruling with power and pressure. Without even hearing His words, we can go back to the beginning and see what it was like in Eden. Though little is recorded, and what was said may have been left unrecorded, it can be seen that the Lord gave great freedom to the man. There was a law, but it was at the extreme end of anything considered oppressive. He was allowed the freedom to eat anything he wanted, with one exception. And more, the one exception was made with freedom of choice as to whether he would eat it or not. He was, however, given the warning of negative consequences if he did. There was no hint of subjugation or domination. In Christ’s coming, the same was true. Jesus was their leader. Even if they didn’t know His nature at the time, they knew He was sent from God. And they were given the choice of continuing to follow Him or not – “From that time many of His disciples went back and walked with Him no more. 67 Then Jesus said to the twelve, ‘Do you also want to go away?’68 But Simon Peter answered Him, ‘Lord, to whom shall we go? You have the words of eternal life. 69 Also we have come to believe and know that You are the Christ, the Son of the living God.’” Knowing these things already, Jesus begins to define what kingdom greatness is like, saying, “but whoever if he wills in you to ‘great, become’, let him be your attendant.” Rather than being forced, greatness is based on the will of the person, meaning free will desires for pleasing the ruler. But in order to please Him, in His eyes, it is for the one seeking that position to be an attendant to others. The idea of “self” that is found in the nation’s rulers is turned upside down. Rather, Jesus desires selflessness. Instead of demanding service, voluntary servitude is seen. Life application: In the United States, the same attitude that is found in Jesus’ words is laid out for those in positions of power in the same verbiage that is seen in Jesus’ words. People who work for the governing body are said to enter “public service.” The words form an ideal that is sadly lacking in the hearts and minds of most government officials today. Instead of the government serving the people, it engages in ruling tyrannically over them. This is especially so on the left side of the aisle. Those in the democrat party (which has essentially become socialist, leaning toward communist) want total governmental control over all aspects of life. This model, failed as it is, has seen the extermination of hundreds of millions of people around the world. It is an ideology of total subjugation and dogged domination. Those at the top are not “servants” of the public, but power-seeking executioners, waiting with bated breath for anyone to reverence God, demonstrate a desire for personal freedom, or uphold biblical morality. When this is seen, they are pursued as if they are terrorists. The struggle is real, and at some point, the people will relinquish their heritage, and the American experiment will end. People cannot seem to live in a society without desiring control, even to the point of bondage. Jesus’ kingdom will never allow such an attitude. The Head of the kingdom gave up everything to come in the form of a bondservant to redeem His people. He will, therefore, ensure that the idea of “public service” is upheld in an eternal manner. The shackles of this fallen world