GTY: The MacArthur Daily Bible

October 25

letters@gty.org (Grace to You) — Sun, 25 Oct 2026 00:00:00 -0700

Reading for Today:

Jeremiah 35:1–36:32
Psalm 119:65-72
Proverbs 27:22
1 Timothy 4:1-16

Notes:

Jeremiah 36:4 Baruch wrote. Jeremiah’s recording secretary wrote the prophet’s messages and penned them a second time after the first scroll was burned (36:32). He also read the messages in the temple (v. 10) and in the palace (v. 15). Later, Jehudi read a small part of the first scroll before King Jehoiakim (vv. 21–23).

Jeremiah 36:23 cut it. As often as Jehudi read “three or four columns,” the king cut it up, doing so all the way through the whole scroll because he rejected the message (v. 29). Jehoiakim is the king who sent men to Egypt (chap. 26) to bring back God’s faithful prophet, Urijah, so that he could execute him.

1 Timothy 4:1 the Spirit expressly says. Paul repeats to Timothy the warning he had given many years earlier to the Ephesian elders (Acts 20:29, 30). The Holy Spirit through the Scriptures has repeatedly warned of the danger of apostasy (Matt. 24:4–12; Acts 20:29, 30; 2 Thess. 2:3–12; Heb. 3:12; 5:11–6:8; 10:26–31; 2 Pet. 3:3; 1 John 2:18; Jude 18). in latter times. The period from the First Coming of Christ until His return (Acts 2:16, 17; Heb. 1:1, 2; 9:26; 1 Pet. 1:20; 1 John 2:18). Apostasy will exist throughout that period, reaching a climax shortly before Christ returns (Matt. 24:12). depart from the faith. Those who fall prey to the false teachers will abandon the Christian faith. The Greek word for “depart” is the source of the English word “apostatize” and refers to someone moving away from an original position. These are professing or nominal Christians who associate with those who truly believe the gospel but defect after believing lies and deception, thus revealing their true nature as unconverted. deceiving spirits. Those demonic spirits, either directly or through false teachers, who have wandered away from the truth and lead others to do the same. doctrines of demons. Not teaching about demons, but false teaching that originates from them. To sit under such teaching is to hear lies from the demonic realm (Eph. 6:12; James 3:15; 2 John 7–11). The influence of demons will reach its peak during the Tribulation (2 Thess. 2:9; Rev. 9:2–11; 16:14; 20:2, 3, 8, 10). Satan and demons constantly work the deceptions that corrupt and pervert God’s Word.

1 Timothy 4:6 nourished…words of faith…good doctrine. Continual feeding on the truths of Scripture is essential to the spiritual health of all Christians (2 Tim. 3:16, 17), but especially of spiritual leaders like Timothy. Only by reading the Word, studying it, meditating on it, and mastering its contents can a pastor fulfill his mandate (2 Tim. 2:15). Timothy had been doing so since childhood (2 Tim. 3:15), and Paul urged him to continue (v. 16; 2 Tim. 3:14). “Words of faith” is a general reference to Scripture, God’s revealed truth. “Good doctrine” indicates the theology Scripture teaches.

DAY 25: What specific instructions did Paul give Timothy that would apply to a young person?

A young person seeking to live as a disciple of Jesus Christ can find essential guidelines in 4:12–16,where Paul listed five areas (verse 12) in which Timothy was to be an example to the church:

In “word” or speech—see also Matthew 12:34–37; Ephesians 4:25, 29, 31.
In “conduct” or righteous living—see also Titus 2:10; 1 Peter 1:15; 2:12; 3:16.
In “love” or self-sacrificial service for others—see also John 15:13.
In “faith” or faithfulness or commitment, not belief—see also 1 Corinthians 4:2.
In “purity” and particularly sexual purity—see also 4:2.

The verses that follow hold several other building blocks to a life of discipleship:

Timothy was to be involved in the public reading, study, and application of Scripture (v. 13).
Timothy was to diligently use his spiritual gift that others had confirmed and affirmed in a public way (v. 14).
Timothy was to be committed to a process of progress in his walk with Christ (v. 15).
Timothy was to “take heed” to pay careful attention to “yourself and to the doctrine” (v. 16).

The priorities of a godly leader should be summed up in Timothy’s personal holiness and public teaching. All of Paul’s exhortations in vv. 6–16 fit into one or the other of those two categories. By careful attention to his own godly life and faithful preaching of the Word, Timothy would continue to be the human instrument God would use to bring the gospel and to save some who heard him. Though salvation is God’s work, it is His pleasure to do it through human instruments.

Additional Resources

October 24

letters@gty.org (Grace to You) — Sat, 24 Oct 2026 00:00:00 -0700

Reading for Today:

Jeremiah 33:1–34:22
Psalm 119:57-64
Proverbs 27:21
1 Timothy 3:1-16

Notes:

Jeremiah 33:15 A Branch. This is the Messiah King in David’s lineage. He is the King whose reign immediately follows the Second Coming when He appears in power (Dan. 2:35, 45; 7:13, 14, 27; Matt. 16:27–28; 24:30; 26:64).

Jeremiah 34:18, 21 cut the calf in two. God will give the guilty over to death before the conqueror, for they denied the covenant ratified by blood (v. 21). In this custom, as in Genesis 15:8–17, two parties laid out parts of a sacrifice on two sides, then walked between the parts. By that symbolic action, each pledged to fulfill his promise, agreeing in effect, “May my life (represented by the blood) be poured out if I fail to honor my part.”

1 Timothy 3:1 desires…desires. Two different Greek words are used. The first means “to reach out after.” It describes external action not internal motive. The second means “a strong passion” and refers to an inward desire. Taken together, these two words aptly describe the type of man who belongs in the ministry—one who outwardly pursues it because he is driven by a strong internal desire. bishop. The word means “overseer” and identifies the men who are responsible to lead the church (5:17; 1 Thess. 5:12; Heb. 13:7). In the New Testament the words “bishop,” “elder,” “overseer,” and “pastor” are used interchangeably to describe the same men (Acts 20:17, 28; Titus 1:5–9; 1 Pet. 5:1, 2). Bishops (pastors, overseers, elders) are responsible to lead (5:17), preach and teach (5:17), help the spiritually weak (1 Thess. 5:12–14), care for the church (1 Pet. 5:1, 2), and ordain other leaders (4:14).

1 Timothy 3:6 not a novice, lest…puffed up with pride. Putting a new convert into a leadership role would tempt him to pride. Elders, therefore, are to be drawn from the spiritually mature men of the congregation. fall into the same condemnation as the devil. Satan’s condemnation was due to pride over his position. It resulted in his fall from honor and authority. The same kind of fall and judgment could easily happen to a new and weak believer put in a position of spiritual leadership.

1 Timothy 3:8 deacons. From a word group meaning “to serve.” Originally referring to menial tasks such as waiting on tables (Acts 6:1–4), “deacon” came to denote any service in the church. Deacons serve under the leadership of elders, helping them exercise oversight in the practical matters of church life. Scripture defines no official or specific responsibilities for deacons. They are to do whatever the elders assign them or whatever spiritual ministry is necessary.

DAY 24: What does it mean for an elder to be “the husband of one wife”?

In 1 Timothy 3:2, the Greek is literally a “one-woman man.” This says nothing about marriage or divorce (v. 4). The issue is not the elder’s marital status but his moral and sexual purity. This qualification heads the list, because it is in this area that leaders are most prone to fail. Various interpretations of this qualification have been offered. Some see it as a prohibition against polygamy—an unnecessary injunction since polygamy was not common in Roman society and clearly forbidden by Scripture (Gen. 2:24), the teaching of Jesus (Matt. 19:5, 6; Mark 10:6–9), and Paul (Eph. 5:31). A polygamist could not even have been a church member, let alone a church leader. Others see this requirement as barring those who remarried after the death of their wives. But, as already noted, the issue is sexual purity, not marital status. Further, the Bible encourages remarriage after widowhood (5:14; 1 Cor. 7:39). Some believe that Paul here excludes divorced men from church leadership. That again ignores the fact that this qualification does not deal with marital status. Nor does the Bible prohibit all remarriage after divorce (Matt. 5:31, 32; 19:9; 1 Cor. 7:15). Finally, some think that this requirement excludes single men from church leadership. But if that were Paul’s intent, he would have disqualified himself (1 Cor. 7:8).

A “one-woman man” is one totally devoted to his wife, maintaining singular devotion, affection, and sexual purity in both thought and deed. To violate this is to forfeit blamelessness and no longer be “above reproach” (Titus 1:6,7).

Additional Resources

October 23

letters@gty.org (Grace to You) — Fri, 23 Oct 2026 00:00:00 -0700

Reading for Today:

Jeremiah 31:1–32:44
Psalm 119:49-56
Proverbs 27:20
1 Timothy 2:1-15

Notes:

Jeremiah 32:14 Take these deeds. Title deeds to the land, kept for security reasons in a pottery jar, would attest in a future day to one’s claim of possession. Men of Anathoth did return to Jerusalem from Babylon (Ezra 2:23). Also, some of the poor of the land, left by the Babylonians (chap. 39), could have included certain inhabitants of Anathoth. In a still future day, God will be able (vv. 17, 27) to make this land good to a resurrected Jeremiah and confirm to the right people that they are the prophet/priest’s descendants.

Proverbs 27:20 Hell and Destruction. Man’s desires are never filled up. They are as insatiable as the place of eternal punishment which never overfills.

1 Timothy 2:1 supplications. The Greek word is from a root that means “to lack,” “to be deprived,” or “to be without.” Thus this kind of prayer occurs because of a need. The lost have a great need for salvation, and believers should always be asking God to meet that need. intercessions. This word comes from a root meaning “to fall in with someone” or “to draw near so as to speak intimately.” The verb from which this word derives is used of Christ’s and the Spirit’s intercession for believers (Rom. 8:26; Heb. 7:25). Paul’s desire is for the Ephesian Christians to have compassion for the lost, to understand the depths of their pain and misery, and to come intimately to God pleading for their salvation.

1 Timothy 2:9 adorn…modest apparel. The Greek word for “adorn” means “to arrange,” “to put in order,” or “to make ready.” A woman is to arrange herself appropriately for the worship service, which includes wearing decent clothing which reflects a properly adorned chaste heart. propriety and moderation. The Greek word for “propriety” refers to modesty mixed with humility, which carries the underlying idea of shame. It can also refer to a rejection of anything dishonorable to God or to grief over sin. “Moderation” basically refers to self-control over sexual passions. Godly women hate sin and control their passions so as not to lead another into sin.

DAY 23: What is the “New Covenant” in Jeremiah 31:31–34?

God announced here the coming establishment of a New Covenant with His people. This covenant will be different from the one “I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke. ”The New Covenant is given in these terms: “I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people.”

The fulfillment of this New Covenant was to individuals, as well as to Israel as a nation (v. 36; Rom. 11:16–27). It is set 1) in the framework of a reestablishment in their land (vv. 38–40 and chaps. 30–33) and 2) in the time after the ultimate difficulty (30:7).

In principle, this covenant, also announced by Jesus Christ (Luke 22:20), began to be exercised with spiritual aspects realized for Jewish and Gentile believers in the church era (1 Cor. 11:25; Heb. 8:7–13; 9:15; 10:14–17; 12:24; 13:20). It has already begun to take effect with “a remnant according to the election of grace” (Rom. 11:5). The New Covenant will be also realized by the people of Israel in the last days, including the regathering to their ancient land, Palestine (chaps. 30–33). The streams of the Abrahamic, Davidic, and New Covenants find their confluence in the millennial kingdom ruled over by the Messiah.

Additional Resources

October 22

letters@gty.org (Grace to You) — Thu, 22 Oct 2026 00:00:00 -0700

Reading for Today:

Jeremiah 29:1–30:24
Psalm 119:41-48
Proverbs 27:19
1 Timothy 1:1-20

Notes:

Jeremiah 29:14 I will be found by you. The Lord would answer their prayer by returning the Jews to their land, Daniel’s example and God’s response (Dan. 9:4–27). Fulfillment would occur in the era of Ezra and Nehemiah, and beyond this in even fuller measure after the Second Advent of their Messiah (Dan. 2:35, 45; 7:13, 14, 27; 12:1–3, 13).

Jeremiah 30:7 time of Jacob’s trouble. This period of unprecedented difficulty for Israel, as the verse defines, is set in a context of Israel’s final restoration. It is best equated with the time of tribulation (vv. 8, 9) just before Christ’s Second Advent mentioned elsewhere (Dan. 12:1; Matt. 24:21, 22) and described in detail by Revelation 6–19.

1 Timothy 1:4 fables and endless genealogies. Legends and fanciful stories manufactured from elements of Judaism (v. 7; Titus 1:14), which probably dealt with allegorical or fictitious interpretations of Old Testament genealogical lists. In reality, they were “doctrines of demons” (4:1), posing as God’s truth (4:7).

1 Timothy 1:8 the law is good. The Greek word for “good” can be translated “useful.” The law is good or useful because it reflects God’s holy will and righteous standard (Ps. 19:7; Rom. 7:12) which accomplishes its purpose in showing sinners their sin (Rom. 3:19) and their need for a Savior (Gal. 3:24).The law forces people to recognize that they are guilty of disobeying God’s commands, and it thereby condemns every person and sentences them to hell.

1 Timothy 1:13 because I did it ignorantly in unbelief. Paul was neither a Jewish apostate nor a Pharisee who clearly understood Jesus’ teaching and still rejected Him. He was a zealous, fastidious Jew trying to earn his salvation, thus lost and damned. His plea of ignorance was not a claim to innocence nor an excuse denying his guilt. It was simply a statement indicating that he did not understand the truth of Christ’s gospel and was honestly trying to protect his religion. His willing repentance when confronted by Christ is evidence that he had not understood the ramifications of his actions—he truly thought he was doing God a service (Acts 26:9).

DAY 22: Who is Timothy?

Timothy received his name, which means “one who honors God,” from his mother (Eunice) and grandmother (Lois), devout Jews who became believers in the Lord Jesus Christ (2 Tim. 1:5) and taught Timothy the Old Testament Scriptures from his childhood (2 Tim. 3:15). His father was a Greek (Acts 16:1) who may have died before Timothy met Paul.

Timothy was from Lystra (Acts 16:1–3), a city in the Roman province of Galatia (part of modern Turkey). Paul led Timothy to Christ (1:2, 18; 1 Cor. 4:17; 2 Tim. 1:2), undoubtedly during his ministry in Lystra on his first missionary journey (Acts 14:6–23). When he revisited Lystra on his second missionary journey, Paul chose Timothy to accompany him (Acts 16:1–3). Although Timothy was very young (probably in his late teens or early twenties, since about 15 years later Paul referred to him as a young man; 4:12), he had a reputation for godliness (Acts 16:2). Timothy was to be Paul’s disciple, friend, and co-laborer for the rest of the apostle’s life, ministering with him in Berea (Acts 17:14), Athens (Acts 17:15), Corinth (Acts 18:5; 2 Cor. 1:19), and accompanying him on his trip to Jerusalem (Acts 20:4). He was with Paul in his first Roman imprisonment and went to Philippi (2:19–23) after Paul’s release. In addition, Paul frequently mentions Timothy in his epistles. Paul often sent Timothy to churches as his representative (1 Cor. 4:17; 16:10; Phil. 2:19; 1 Thess. 3:2), and 1 Timothy finds him on another assignment, serving as pastor of the church at Ephesus (1:3).

Additional Resources

October 21

letters@gty.org (Grace to You) — Wed, 21 Oct 2026 00:00:00 -0700

Reading for Today:

Jeremiah 27:1–28:17
Psalm 119:33-40
Proverbs 27:18
2 Thessalonians 3:1-18

Notes:

Jeremiah 27:8 yoke of…Babylon. The point of the object lesson is simple. Any nation that will serve Babylon willingly may stay in their own land, but nations that will not submit voluntarily to Babylon will suffer destruction. Consequently, Judah should submit and not be removed from the land (vv. 9–18).

Jeremiah 28:2, 3 I have broken the yoke. The false prophet, of the kind Jeremiah warned of in 27:14–16, boldly predicted victory over Babylon and the return of the temple vessels within two years. In actuality, Babylon achieved its third and final step in conquering Judah 11 years later (586 B.C.) as in chapters 39, 40, and 52.

Psalm 119:39 good. The very attributes of God (v. 68) become the characteristics of Scripture: 1) trustworthy (v. 42); 2) true (vv. 43, 142, 151, 160); 3) faithful (v. 86); 4) unchangeable (v. 89); 5) eternal (vv. 90, 152); 6) light (v. 105); and 7) pure (v. 140).

2 Thessalonians 3:1 pray for us. Paul frequently enlisted prayer support from the churches for his ministry (Rom. 15:30–32; Eph. 6:18, 19; Col. 4:2, 3; 1 Thess. 5:25; Philem.22). In particular, he asked them to pray that the word of God would continue to spread rapidly as it had been already (Acts 6:7; 12:24; 13:44–49) and be received with the honor it deserved.

DAY 21: How does Paul’s teaching on church discipline in 2 Thessalonians 3:6–15 fit with other major biblical passages on this subject?

Paul addressed a particular issue of church discipline with the Thessalonians in 3:6–15. Helpful parallel passages that should be consulted in studying this one include Matthew 18:15–20, 1 Corinthians 5:1–13, Galatians 6:1–5, and 1 Timothy 5:19, 20.

This passage (3:6–15) gives specific direction on the nature of the church’s response to someone who deliberately refuses to follow God’s Word, expecting to benefit from fellowship with God’s people while being unwilling to participate in a meaningful way. Paul’s directions were not mere suggestions, but rather they carried the weight and authority of a judge’s court order which the apostle delivered and enforced (vv. 4, 6, 10, 12). In Paul’s words, “If anyone will not work, neither shall he eat” (3:10). These were fellow believers acting in a parasitic way, sapping the generosity of other believers. Paul had already addressed this pattern in his first letter (1 Thess. 4:11). If there were any questions, Paul called them to imitate him (v. 7; 1 Thess. 1:6) because he imitated Christ (1 Cor. 4:16; 11:1; Eph. 5:1).

This passage offers an emphatic command, a personal confrontation, and a compassionate caution. First, vv. 6 and 14 instruct the rest of the church to “withdraw” and “not keep company” with such a person. In other words, Paul was commanding the church to disfellowship blatantly disobedient Christians in order to produce shame (v. 14) and, hopefully, repentance. Second, Paul was giving the sluggards a direct command to “work in quietness and eat their own bread” (v. 12), removing any excuse that they had not been warned about discipline. Third, Paul added two crucial words of caution. He reminded the believers that genuinely needy people deserved help. He urged them, “Do not grow weary in doing good” (v. 13). He also cautioned them to limit their disciplinary withdrawal. “Yet do not count him as an enemy, but admonish him as a brother” (v. 15).While an unrepentant pattern of sin should be handled decisively, they should continually remember that the person being disciplined is a brother or sister in the Lord. All further warnings to this person about his or her sin should be done with love and concern, praying for this fellow believer’s restoration.

The goal for any prescription for church discipline must be the restoration of the sinning person. If successful, Jesus said that “you have gained your brother” (Matt. 18:15). The idea is not merely to punish the offender or to shun him completely, but to remove him as a detrimental influence from the fellowship of the church, and henceforth to regard him as an evangelistic prospect rather than a brother. Ultimately, the sin for which he is excommunicated is a hardhearted impenitence.

Additional Resources