GTY: The MacArthur Daily Bible

November 6

letters@gty.org (Grace to You) — Fri, 06 Nov 2026 00:00:00 -0800

Reading for Today:

Ezekiel 3:1–4:17
Psalm 119:161-168
Proverbs 28:13
Hebrews 2:1-18

Notes:

Ezekiel 3:8,9 I have made your face strong. What God commands (“do not be afraid”) He gives sufficiency to do (“I have made”), so God will enable the prophet to live up to his name (which means “strengthened by God”). 2:2; 3:14, 24; Is. 41:10; Jer. 1:8, 17.

Ezekiel 3:9 rebellious. It is sad to observe that the exile and affliction did not make the Jews more responsive to God; rather, they were hardened by their sufferings. God gave Ezekiel a “hardness” to surpass the people and sustain his ministry as prophet to the exiles.

Ezekiel 3:17 a watchman. This role was spiritually analogous to the role of watchmen on a city wall, vigilant to spot the approach of an enemy and warn the residents to muster a defense. The prophet gave timely warnings of approaching judgment. The work of a watchman is vividly set forth in 2 Samuel 18:24–27 and 2 Kings 9:17–20.

Hebrews 2:4 signs…wonders,…miracles…gifts. The supernatural powers demonstrated by Jesus and by His apostles were the Father’s divine confirmation of the gospel of Jesus Christ, His Son (John 10:38; Acts 2:22; Rom. 15:19; 1 Cor. 14:22; 2 Cor. 12:12). This authentication of the message was the purpose of such miraculous deeds. the Holy Spirit. The epistle’s first reference to the Holy Spirit refers in passing to His ministry of confirming the message of salvation by means of miraculous gifts. Mentioned elsewhere in the epistle are the Holy Spirit’s involvement in the revelation of Scripture (3:7; 10:15), in teaching (9:8), in pre-salvation operations (6:4, perhaps His convicting work; 10:29, common grace), and in ministry to Christ (9:14).

Hebrews 2:14 partaken…shared. The Greek word for “partaken” means fellowship, communion, or partnership. “Shared” means to take hold of something that is not related to one’s own kind. The Son of God was not by nature “flesh and blood,” but took upon Himself that nature for the sake of providing redemption for mankind. death…power of death. This is the ultimate purpose of the Incarnation: Jesus came to earth to die. By dying, He was able to conquer death in His resurrection (John 14:19). By conquering death, He rendered Satan powerless against all who are saved. Satan’s using the power of death is subject to God’s will (Job 2:6).

Hebrews 2:17 propitiation. The word means “to conciliate” or “satisfy.” Christ’s work of propitiation is related to His High Priestly ministry. By His partaking of a human nature, Christ demonstrated His mercy to mankind and His faithfulness to God by satisfying God’s requirement for sin and thus obtaining for His people full forgiveness.

DAY 6: How can we know whether Ezekiel’s language is descriptive of a literal event or symbolic of an idea or principle?

Ezekiel’s life offered his audience a sequence of experiences and actions that became teachable moments. Some of these were scenes in visions that held special significance. For example, the first three chapters of the book report extended visions in which the prophet saw a whirlwind, heavenly creatures, and an edible scroll. He also received his call to the prophetic ministry.

In addition, Ezekiel carried out certain unusual or highly symbolic actions that were intended to picture a message or convey a warning. In 4:1–3, the prophet was directed to carve on a clay tablet and then use an iron plate as a sign about the danger facing Jerusalem. Other acted-out sermons followed: symbolic sleeping postures (4:4–8), siege bread making and baking (4:9–17), and haircutting and burning (5:1–4). God instructed Ezekiel to respond even to the tragedies in his life in such a way that a message was communicated to the people. The prophet learned of his wife’s impending death but was told by God that his loss would provide an important lesson the people needed to hear. Just as Ezekiel was not allowed to mourn, the people would not be allowed to mourn when they finally faced the “death” of Jerusalem. “‘Thus Ezekiel is a sign to you; according to all that he has done you shall do; and when this comes, you shall know that I am the Lord GOD’” (Ezek. 24:24).

The unique nature of Ezekiel’s approach creates a striking contrast between the clarity of his message and the willful rejection of that message by the people. His ministry removed every excuse.

Additional Resources

November 5

letters@gty.org (Grace to You) — Thu, 05 Nov 2026 00:00:00 -0800

Reading for Today:

Ezekiel 1:1–2:10
Psalm 119:153-160
Proverbs 28:12
Hebrews 1:1-14

Notes:

Ezekiel 1:4 whirlwind…fire. Judgment on Judah in a further and totally devastating phase (beyond the 597 B.C. deportation) is to come out of the north, and did come from Babylon in 588–586 (as Jer. 39; 40). Its terror is depicted by a fiery whirlwind emblematic of God’s judgments and the golden brightness signifying dazzling glory.

Ezekiel 1:16 wheel in the middle of a wheel. This depicted the gigantic (v. 15, “on the earth” and “so high,” v. 18) energy of the complicated revolutions of God’s massive judgment machinery bringing about His purposes with unerring certainty.

Ezekiel 2:2 the Spirit entered me. What God commands a servant to do (v. 1), He gives power to fulfill by His Spirit (3:14; Zech. 4:6). This pictures the selective empowering by the Holy Spirit to enable an individual for special service to the Lord, which occurred frequently in the Old Testament. (For examples see 11:5; 37:1; Num. 24:2; Judg. 3:10; 6:34; 11:29; 13:25; 1 Sam.10:10; 16:13, 14; 19:20; 2 Chr. 15:1; Luke 4:18.)

Hebrews 1:2 last days. Jews understood the “last days” to mean the time when the Messiah (Christ) would come (Num. 24:14; Jer. 33:14–16; Mic. 5:1, 2; Zech. 9:9, 16). The fulfillment of the messianic prophecies commenced with the advent of the Messiah. Since He came, it has been the “last days” (1 Cor. 10:11; James 5:3; 1 Pet. 1:20; 4:7; 1 John 2:18). In the past, God gave revelation through His prophets; but in these times, beginning with the Messiah’s Advent, God spoke the message of redemption through the Son. heir. Everything that exists will ultimately come under the control of the Son of God, the Messiah. This “inheritance” is the full extension of the authority which the Father has given to the Son (Dan. 7:13, 14; Matt. 28:18), as the “firstborn.” worlds. The word can also be translated “ages.” It refers to time, space, energy, and matter—the entire universe and everything that makes it function (John 1:3).

Hebrews 1:8, 9 He says. Quoting from Psalm 45:6, 7, the writer argues for the Deity and the lordship of the Son over creation (v. 3). The text is all the more significant since the declaration of the Son’s Deity is presented as the words of the Father Himself (Is. 9:6; Jer. 23:5, 6; John 5:18; Titus 2:13; 1 John 5:20). It is clear that the writer of Hebrews had the 3 messianic offices in mind: Prophet (v. 1), Priest (v. 3), and King (vv. 3, 8). Induction into those 3 offices required anointing (v. 9). The title “Messiah” (“Christ”) means “anointed one” (Is. 61:1–3; Luke 4:16–21).

DAY 5: To which Hebrews was this book written?

Although the author and the original recipients of this letter are unknown, the title, dating as early as the second century A.D., had been “To the Hebrews.” The title certainly fits the content. The epistle exudes a Jewish mind-set. References to Hebrew history and religion abound. And since no particular Gentile or pagan practice gains any attention in the book, the church has kept the traditional title.

A proper interpretation of this epistle requires the recognition that it addresses 3 distinct groups of Hebrews:

Hebrew Christians who suffered rejection and persecution by fellow Jews (10:32–34), although none as yet had been martyred (12:4). The letter was written to give them encouragement and confidence in Christ, their Messiah and High Priest. They were an immature group of believers who were tempted to hold on to the symbolic and spiritually powerless rituals and traditions of Judaism.
Jewish unbelievers who were intellectually convinced of the basic truths of the gospel but who had not placed their faith in Jesus Christ as their own Savior and Lord. They were intellectually persuaded but spiritually uncommitted. These unbelievers are addressed in such passages as 2:1–3; 6:4–6; 10:26–29; and 12:15–17.
Jewish unbelievers who were attracted by the gospel and the Person of Christ but who had reached no final conviction about Him. Chapter 9 is largely devoted to them.

Additional Resources

November 4

letters@gty.org (Grace to You) — Wed, 04 Nov 2026 00:00:00 -0800

Reading for Today:

Lamentations 3:1–5:22
Psalm 119:145-152
Proverbs 28:11
Philemon 1-25

Notes:

Lamentations 3:8 He shuts out my prayer. God’s non-response to Jeremiah’s prayers was not because Jeremiah was guilty of personal sin (Ps. 66:18); rather, it was due to Israel’s perpetual sin without repentance (Jer. 19:15). God’s righteousness to judge that sin must pursue its course (Jer. 7:16; 11:14). Jeremiah knew that, yet prayed, wept (vv. 48–51), and longed to see repentance.

Lamentations 3:22–24 His compassions fail not. As bleak as the situation of judgment had become, God’s covenant lovingkindness was always present (vv. 31, 32), and His incredible faithfulness always endured so that Judah would not be destroyed forever (Mal. 3:6).

Philemon 1 prisoner of Christ Jesus. At the time of writing, Paul was a prisoner in Rome. Paul was imprisoned for the sake of and by the sovereign will of Christ (Eph. 3:1; 4:1; 6:19, 20; Phil. 1:13; Col. 4:3). By beginning with his imprisonment and not his apostolic authority, Paul made this letter a gentle and singular appeal to a friend. A reminder of Paul’s severe hardships was bound to influence Philemon’s willingness to do the comparatively easy task Paul was about to request.

Philemon 16 more than a slave—a beloved brother. Paul did not call for Onesimus’s freedom (1 Cor. 7:20–22), but that Philemon would receive his slave now as a fellow believer in Christ (Eph. 6:9; Col. 4:1; 1 Tim. 6:2). Christianity never sought to abolish slavery, but rather to make the relationships within it just and kind. in the flesh. In this physical life (Phil. 1:22), as they worked together. in the Lord. The master and slave were to enjoy spiritual oneness and fellowship as they worshiped and ministered together.

DAY 4: What is the background for the Book of Philemon?

Philemon had been saved under Paul’s ministry, probably at Ephesus (v. 19), several years earlier. Wealthy enough to have a large house (v. 2), Philemon also owned at least one slave, a man named Onesimus (literally, “useful”; a common name for slaves). Onesimus was not a believer at the time he stole some money (v. 18) from Philemon and ran away. Like countless thousands of other runaway slaves, Onesimus fled to Rome, seeking to lose himself in the imperial capital’s teeming and nondescript slave population. Through circumstances not recorded in Scripture, Onesimus met Paul in Rome and became a Christian.

The apostle quickly grew to love the runaway slave (vv. 12,16) and longed to keep Onesimus in Rome (v. 13), where he was providing valuable service to Paul in his imprisonment (v. 11). But by stealing and running away from Philemon, Onesimus had both broken Roman law and defrauded his master. Paul knew those issues had to be dealt with and decided to send Onesimus back to Colosse. It was too hazardous for him to make the trip alone (because of the danger of slave-catchers), so Paul sent him back with Tychicus, who was returning to Colosse with the Epistle to the Colossians (Col. 4:7–9). Along with Onesimus, Paul sent Philemon this beautiful personal letter, urging him to forgive Onesimus and welcome him back to service as a brother in Christ (vv. 15–17).

Additional Resources

November 3

letters@gty.org (Grace to You) — Tue, 03 Nov 2026 00:00:00 -0800

Reading for Today:

Lamentations 1:1–2:22
Psalm 119:137-144
Proverbs 28:9-10
Titus 3:1-15

Notes:

Lamentations 1:21, 22 Bring on the day. A prayer that God will likewise bring other ungodly people into judgment, especially Babylon (2:20–22; 3:64–66; 4:21, 22). Such prayers are acceptable against the enemies of God (Ps. 109:14, 15).

Lamentations 2:20 See, O LORD, and consider! The chapter closes by placing the issue before God. women eat their offspring. Hunger became so desperate in the 18-month siege that women resorted to the unbelievable—even eating their children (4:10; Lev. 26:29; Deut. 28:53, 56, 57; Jer. 19:9).

Titus 3:1–11 In his closing remarks, Paul admonished Titus to remind believers under his care of their attitudes toward: 1) the unsaved rulers (v.1) and people in general (v. 2); 2) their previous state as unbelievers lost in sin (v. 3); 3) of their gracious salvation through Jesus Christ (vv. 4–7); 4) of their righteous testimony to the unsaved world (v. 8); 5) and of their responsibility to oppose false teachers and factious members within the church (vv.9–11). All of these matters are essential to effective evangelism.

Titus 3:3 ourselves. It is not that every believer has committed every sin listed here, but rather that before salvation every life is characterized by such sins. That sobering truth should make believers humble in dealing with the unsaved, even those who are grossly immoral and ungodly. If it weren’t for God’s grace to His own, they would all be wicked.

DAY 3: What is the Book of Lamentations about?

The prophetic seeds of Jerusalem’s destruction were sown through Joshua 800 years in advance (Josh. 3:15, 16). Now, for over 40 years, Jeremiah had prophesied of coming judgment and been scorned by the people for preaching doom (ca. 645–605 B.C.).When that judgment came on the disbelieving people from Nebuchadnezzar and the Babylonian army, Jeremiah still responded with great sorrow and compassion toward his suffering and obstinate people. Lamentations relates closely to the Book of Jeremiah, describing the anguish over Jerusalem’s receiving God’s judgment for unrepentant sins. In the book that bears his name, Jeremiah had predicted the calamity in chapters 1–29. In Lamentations, he concentrates in more detail on the bitter suffering and heartbreak that was felt over Jerusalem’s devastation (Ps. 46:4, 5). So critical was Jerusalem’s destruction that the facts are recorded in 4 separate Old Testament chapters: 2 Kings 25; Jeremiah 39:1–11; 52; and 2 Chronicles 36:11–21.

All 154 verses have been recognized by the Jews as a part of their sacred canon. Along with Ruth, Esther, Song of Solomon, and Ecclesiastes, Lamentations is included among the Old Testament books of the Megilloth, or “five scrolls,” which were read in the synagogue on special occasions. Lamentations is read on the ninth of Ab (July/Aug.) to remember the date of Jerusalem’s destruction by Nebuchadnezzar. Interestingly, this same date later marked the destruction of Herod’s temple by the Romans in A.D. 70.

Additional Resources

November 2

letters@gty.org (Grace to You) — Mon, 02 Nov 2026 00:00:00 -0800

Reading for Today:

Jeremiah 51:1–52:34
Psalm 119:129-136
Proverbs 28:7-8
Titus 2:1-15

Notes:

Jeremiah 51:8 suddenly fallen. The focus was first on Babylon’s sudden fall on one night in 539 B.C. (Dan.5:30).The far view looks at the destruction of the final Babylon near the Second Advent when it will be absolutely sudden (Rev. 18).

Jeremiah 51:15–19 He has made the earth. God’s almighty power and wisdom in creation are evidences of His superiority to all idols (vv. 17, 18), who along with their worshipers will all be destroyed by His mighty power (vv. 15, 16, 19), as in Babylon’s case.

Titus 2:4 admonish the young women. Their own examples of godliness (v. 3) give older women the right and the credibility to instruct younger women in the church. The obvious implication is that older women must exemplify the virtues (vv. 4, 5) that they “admonish.” love their husbands. Like the other virtues mentioned here, this one is unconditional. It is based on God’s will, not on a husband’s worthiness. The Greek word phileo emphasizes affection.

Titus 2:9 bondservants. The term applies generally to all employees, but direct reference is to slaves—men, women, and children who, in the Roman Empire and in much of the ancient world, were owned by their masters. They had few, if any, civil rights and often were accorded little more dignity or care than domestic animals. The New Testament nowhere condones or condemns the practice of slavery, but it everywhere teaches that freedom from the bondage of sin is infinitely more important than freedom from any human bondage a person may have to endure (see Rom. 6:22). obedient….well pleasing. Paul clearly teaches that, even in the most servile of circumstances, believers are “to be obedient” and seek to please those for whom they work, whether their “masters” are believers or unbelievers, fair or unfair, kind or cruel. How much more obligated are believers to respect and obey employers for whom they work voluntarily! As with wives’ obedience to their husbands (v. 5), the only exception would involve a believer’s being required to disobey God’s Word.

Titus 2:14 redeem…purify. Another expression (v. 12) summarizes the dual effect of salvation (regeneration and sanctification). To “redeem” is to release someone held captive on the payment of a ransom. The price was Christ’s blood paid to satisfy God’s justice. special people. People who are special by virtue of God’s decree and confirmed by the grace of salvation which they have embraced (1 Cor. 6:19, 20; 1 Pet. 2:9). zealous. Good works are the product, not the means, of salvation (Eph. 2:10).

DAY 2: How does the Book of Titus indicate that the message was intended for more than just Titus and the Christians on Crete?

Titus 2:11–13 presents the heart of Paul’s letter to Titus. The apostle had already emphasized that God’s sovereign purpose in calling out elders (1:5) and in commanding His people to live righteously (vv. 1–10) is to provide the witness that brings God’s plan and purpose of salvation to fulfillment. Paul condensed the saving plan of God into 3 realities: 1) salvation from the penalty (v. 11); 2) salvation from the power (v. 12); and 3) salvation from the presence of sin (v. 13).

As Paul described the “grace of God that brings salvation” (v. 11), he was not simply referring to the divine attribute of grace, but Jesus Christ Himself, grace incarnate, God’s supremely gracious gift to fallen mankind (John 1:14). The term “all men” does not teach universal salvation. “All men” is used as “man” in 3:4 to refer to humanity in general, as a category, not to every individual. Jesus Christ made a sufficient sacrifice to cover every sin of every one who believes (John 3:16–18; 1 Tim. 2:5, 6; 4:10; 1 John 2:2). Paul makes clear in the opening words of this letter to Titus that salvation becomes effective only through “the faith of God’s elect” (1:1). Paul was well aware that the gospel had universal implications. Out of all humanity, only those who believe will be saved (John 1:12; 3:16; 5:24, 38, 40; 6:40; 10:9; Rom. 10:9–17).

Additional Resources