BIBLE IN TEN

Thursday, 17 September 2026   And the second is like it: ‘You shall love your neighbor as yourself.' Matthew 22:39   “Second, also, like it: You will love the ‘neighbor, yours' as yourself.” (CG)   In the previous verse, Jesus, referring to His citation of Deuteronomy 6:5, said that it is the first and great commandment. This answered the jurisprudent's question, but Jesus has more to say before finishing, saying, “Second, also, like it.”   The addition of these words is not superfluous, even if unasked for. Rather, when He finishes, He will sum up the reason for providing the second great commandment. For now, the word “like” is translated from the Greek word homoios. It signifies like in appearance or character. The nature of the second commandment is the same as that of the first.   In order to reveal the second great commandment, Jesus refers to the book of Leviticus. In Chapter 19, there is a long list of moral and ceremonial laws covering a whole host of topics. Jesus says, “You will love the ‘neighbor, yours' as yourself.”   The first and great commandment is to love God, as Jesus described it. The next deals with human relationships, but with the same theme: love. His words specifically come from Leviticus 19:18, where it says –   “Not you will avenge, and not you will maintain ‘sons, your people'. And you will cherish to your associate according to you. I – Yehovah.” (CG)   In Leviticus, the word translated as maintain is nuanced. It has to be understood as maintaining a grudge, as if it were a garden and someone continues to tend to it, allowing the grudge to fester. Despite being in a long list of ceremonial laws, and affixed to the end of one of them, Jesus pulls this short thought out as the second great commandment.   A key point, thus, is to know that Jesus was fully aware of its presence and the context in which it was placed. His use of it then is not arbitrary. He looked to the thought, determined the essential nature of the words, and held them up as an ideal that goes beyond the individual laws which surround it.   Loving one's associate is not elevated above loving oneself. Rather, the law, as well as Jesus' citation of it, holds them in the same position. One who does not properly tend to himself in a cherishing manner cannot properly tend to others in an appropriate way.   Life application: This is another law that condemns us. Although people have claimed they have never borne any ill will toward others, it is hard to accept such words. Human interactions inevitably lead to disagreements where ill feelings result. We may hide such thoughts away as if they don't exist, but they do.   As this is so, the very nature of the law continues to condemn us. But notice how the two commandments, which are held up by Jesus as the two greatest, reflect His nature. He is the incarnate Word, the God/Man. Thus, He is capable of both types of love. He can fully love God, and He can fully love His neighbor as He loves Himself (who is both God and Man).   His fulfillment of these commands is then credited to us when we believe the gospel. Our imperfect love is covered by Christ so that God only sees Christ's perfection in love – for His Father, for His associates, and for Himself (being both God and Man).   All things are reconciled for us through Christ. Forever and ever we can, and we will, thank God for what He has done through Jesus.   O God, we are filled with shortcomings, faults, and errors in our conduct toward You and toward others. And yet, You have covered over our failings and imperfections with the precious blood of Christ our Lord. Thank You for what You have done. We praise You with hearts full of joy and thanks. All praise, glory, and honor to You. Amen.

Wednesday, 16 September 2026   This is the first and great commandment. Matthew 22:38   “This, it is – first and great commandment.” (CG)   In the previous verse, Jesus responded to the question of the jurisprudent, saying, “You will love – ‘Lord, the God, yours' in all the ‘heart, yours', and in all the ‘soul, yours', and in all the ‘cognition, yours'.” Having said that, He continues, saying, “This, it is – first and great commandment.”   Some manuscripts change the words around and add in the definite article, saying, “This, it is, the great and first commandment.” Either way, the intent is a total and complete focus on the Lord as preeminent in observing the commandments.   As noted, the commandment that Jesus says is the first and great of the commandments actually encompasses all of the commandments because the commandments stem from God. They are what He expected of His people, being the standard by which they would be judged.   As a violation of one of the commandments, any one of them, reveals imperfection in His standard, the first commandment is impossible for man to fulfill. To covet means a person has not loved the Lord with all of his heart, soul, and cognition. This is just an example which extends to every commandment found in the law.   Therefore, this first and great commandment is a mark of condemnation for all who live under the law. Any person who says they have perfectly fulfilled this commandment only separates himself further from God because he has lied to himself and God, and maybe others also, that he has perfectly fulfilled it.   This is why Jesus came. God knows our inability to love Him as the law requires. There is too much involved in what the command demands. But in sending Jesus, we can love God more perfectly than the law would ever make possible.   Because Jesus fulfilled the law, He embodies the perfect love of God demanded in this first and great commandment. Therefore, in loving Jesus, believing that He embodies this law, and focusing on His grace that extends from His fulfillment of it, we can – through Him – meet the demand of the commandment.   Life application: The Geneva Bible's comment on Matt 22:34 says, “The gospel does not abolish the precepts of the law, but rather it confirms them.” Depending on their meaning of “confirm”, what they said is true, or it is the most ridiculous commentary possible on the matter.   Their words are similar to what Paul says in Romans 3:31, “Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.”   Some read these words and take it that the precepts of the law are still binding. That is not at all what Paul means. The law of faith is a means of validating or strengthening the law. We have failed at fulfilling it, but Jesus fulfilled it on our behalf. Think of Jesus' words in Matthew 5:17 –    “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.”   Fulfill it He did! Now, by faith in His work we are free from the very law which He fulfilled on our behalf. His merits are credited to us when we place our faith in what He did. Thus, the law is established in us, it is upheld in us, and thus it is obsolete to us.   When something is fulfilled, it is no longer necessary. As He fulfilled it in our stead, we are free from its constraints. This is the amazing work of Jesus on our behalf. Our love of God is magnified through our faith in Christ. He is how we can truly love the Lord our God with all our heart, soul, mind, and strength.   Lord God, thank You for Jesus who makes our imperfect love and devotion to You complete. Through Him, we are set free from trying to earn Your favor. Rather, Jesus has done it all. Our faith in Him fulfills every limitation that once stood against us. We praise You with all of who we are for what You have done. Thank You for Jesus Christ our Lord. Amen.

Tuesday, 15 September 2026   Jesus said to him, “‘You shall love the LORD your God with all your heart, with all your soul, and with all your mind.' Matthew 22:37   “The ‘also Jesus', He said to him, ‘You will love – ‘Lord, the God, yours' in all the ‘heart, yours', and in all the ‘soul, yours', and in all the ‘cognition, yours'.'” (CG)   In the previous verse, the jurisprudent asked Jesus his question, which was, “Teacher, which-such commandment – greatest in the law?” In response, Matthew records Jesus' words, beginning with, “The ‘also Jesus', He said to him, ‘You will love – ‘Lord, the God, yours'.'”   In Mark, Jesus begins with Deuteronomy 6:4, saying, “The first of all the commandments is: ‘Hear, O Israel, the Lord our God, the Lord is one.'”   That is not so much a command as a statement of mental preparation and factual information about the nature of God. Matthew doesn't include this but goes directly to answering the question. Jesus words are found in Deuteronomy 6:5, saying that Israel is to love the Lord their God.   Love in this sense is not an emotional love, but a volitional one that places the object of the love above all else. Involved in this is the idea of honor, giving priority to, etc. That continues to be seen in the next words, “in all the ‘heart, yours'.”   In Scripture, the heart is the center of one's being. Not the physical being where the heart pumps blood, but the desire-producing center. In this thought there is included the idea of cognition, moral preference, etc. It is the point of man that establishes the “who I am” of the person in nature. Every bit of this is to be directed to the Lord God. And more, He continues with, “and in all the ‘soul, yours'.”   This speaks of the person's distinct identity, which leads to the thought of his individual personality. Thus, this establishes the “who I am” in personal identity. Israel is told they are to take everything that establishes them as individuals and to love the Lord God from that perspective. Also, Jesus says, “and in all the ‘cognition, yours'.”   Here is a new word, dianoia, deep thought. It is from dia, through, and nous, the mind or intellect. Thus, it is more than just the mind, but what is going on in the mind. The word cognition suits quite well, although in Ephesians 2:3, it is rendered in the plural and would need explanation for it when using the word “cognitions”, as in mental machinations.   Everything that goes on in Israel's gray matter was to be directed in a volitional love toward the Lord God. Jesus went from the jurisprudence's general which-such question to a specific answer that covers all laws within the Law of Moses. This is because all laws are covered through the sense of obedience, which is then reflected in the heart, soul, and cognition.   Life application: One can think of these aspects of a person's page on a social media site. The heart is seen in the overall profile of the person. The Who I Am in my nature in the overall presentation is seen in the heart. The Who I Am in my personal identity and preferences is seen in the soul. The Who I Am as I reveal myself through interactions with others and how I present my worldview would be reflected in the cognition aspect.   Each part reflects something about me that can be evaluated. Someone may see my general profile and say, “I want to share with this person.” He may see my identity and preferences and say, “This guy likes what I like. We can share our traits together.” Another person may see my posts and say, “He is spot on in how he evaluates the political wrangling going on. I want to watch as he interacts with people on this level.”   God is evaluating all of us on these things at all times. He knows our makeup, what identifies us as individuals, and how we interact with Him. But He also knows our limitations. The law did not allow for limitations. If Israel thought about the words of Deuteronomy 6:5, they would have seen, right from the beginning, that what is demanded is impossible to meet.   Some people focus on the Lord way, way more than others. And yet, they still fall short of the perfection demanded by the law. To violate one precept of the law is to have failed to meet the requirements of the truth stated in Deuteronomy 6:5. This is why Jesus said in Matthew 11 –   “Come to Me, all you who labor and are heavy laden, and I will give you rest. 29 Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For My yoke is easy and My burden is light.” Matthew 11:28-30   The law was a burden no person could carry. It only brought condemnation, apart from its allowances for sin forgiveness as provided in the sacrificial system. Jesus came, however, to fulfill the law. In His fulfillment of it, that burden has been removed from us.   This is known as grace. This is why it is so important that we never mar grace by reinserting the law into our lives or by attempting to insert it into the lives of others. We are to trust in God's grace, knowing it is sufficient to cover all our failings.   Our effort, after salvation, is to do our best to honor God with deeds of righteousness apart from the Law of Moses. We are never to set aside God's grace. That can only lead us to pride in self and giving up on the grace we so desperately need from moment to moment throughout our lives.   Lord God, thank You for the grace of our Lord Jesus Christ. Thank You. May we never attempt to override what He has done, but to rest in His fulfillment of the Law of Moses. May our deeds of righteousness be in honor of Jesus from this day forward. Amen.  

Monday, 14 September 2026   “Teacher, which is the great commandment in the law?” Matthew 22:36   “Teacher, which-such commandment – greatest in the law?” (CG)   In the previous verse, a jurisprudent was introduced ready to ask a question of Jesus. He now asks what is on his mind, beginning with, “Teacher, which-such commandment.”   The question is formed around an individualizing interrogative. It was introduced in Matthew 19:18. It is used in asking something like what sort of. It can be based on the words where, which, what, etc. In this case, the question is about the commandments.   There are different types of commandments in the law. His choice of wording appears to mean he wants to know which sort of them is the most important. Maybe he is curious if it is the Levitical type. But they can be divided into moral, ceremonial, civil, etc.   There are positive commandments and negative commandments. There are commandments directed to the nation as a whole and then those directed to individuals. These and other such types of commandments are probably what this jurisprudent is asking about. Of them, he asks which-such are “greatest in the law?”   The question itself is basic, but the answer to it will have to be carefully considered. This does not, however, appear to be a trap. There is no hint of an argument after Jesus gives His response. Further, the person who interacts with Jesus, as noted in Mark 12, not only agrees with His answer, but He will also give more words to support Jesus' response.   Vincent's Word Studies nicely evaluates the intent of this jurisprudent's question –   “The A. V. and Rev. alike miss the point of this question, which is: which kind of command is great in the law? That is, what kind of a commandment must it be to constitute it a great one? Not, which commandment is greatest as compared with the others? The scribes declared that there were 248 affirmative precepts, as many as the members of the human body; and 365 negative precepts, as many as the days in the year; the total being 613, the number of letters in the Decalogue. Of these they called some light and some heavy. Some thought that the law about the fringes on the garments was the greatest; some that the omission of washings was as bad as homicide; some that the third commandment was the greatest. It was in view of this kind of distinction that the scribe asked the question; not as desiring a declaration as to which commandment was greatest, but as wanting to know the principle upon which a commandment was to be regarded as a great commandment.”   Life application: In April 1847, the false prophetess Ellen G. White claimed to have had a vision where she supposedly saw the Ten Commandments inside the Ark of the Covenant. She claimed that the first four commandments shone more brightly than the other six but that there was a halo of glory around the fourth commandment.   As such, the Seventh-day Adventists view the fourth commandment as a vital seal of God's authority and a memorial of creation. They see it as a test of loyalty to God in the end times, linking the Creator's authority directly to the obligation to rest and worship on the seventh day.   There are so many things wrong about the teachings of the Seventh-Day Adventists that going point by point over her false visions and their false teachings would take books of information. It is an exercise in futility.   Knowing what is true is really all that is necessary to form proper doctrine in this matter. Paul writes about observing days in Romans 14, Colossians 2, and elsewhere. It is clear from the book of Acts that Sunday, not Saturday, was the day when most gathered.   Hebrews 4 explains the Sabbath and what it meant for the Jewish people. A summary thought concerning the Sabbath is found in Hebrews 4:3, saying, “For we who have believed do enter that rest.”   The Sabbath was given as a type or shadow of the good things to come in Christ. Christ came. He fulfilled those types and shadows. He also fulfilled the Law of Moses. Therefore, the Sabbath is fulfilled in both type and in law.   If observing the Sabbath is a test of loyalty and an obligation, then salvation is not by grace through faith. Sabbath observance negates the principal point of the gospel. As noted, knowing what is right is all that is necessary to know what is wrong.   We don't need to go through pages of false writings from a false prophetess to know that the overall doctrine of the SDA church is wrong. We just need to know what the Bible says and adhere to its precepts accordingly. Keep reading the Bible, but do so from the overall understanding that salvation is by grace through faith.   If something you have been taught deviates from that basic premise, you can chuck it in the garbage.   Lord God, may we not get duped into nutty doctrines that are formed in the delusional minds of people for whatever perverse agenda they may have in mind. Help us to reasonably and responsibly consider Your word at all times. To Your glory, we pray. Amen.

Sunday, 13 September 2026   Then one of them, a lawyer, asked Him a question, testing Him, and saying, Matthew 22:35   “And he queried, one from them – ‘jurisprudent, testing Him', and saying...” (CG)   In the previous verse, Matthew noted that when the Pharisees had seen how Jesus muzzled the Sadducees, they gathered together. From that group, it next says, “And he queried, one from them.”   The meaning is that he is from the just-mentioned Pharisee gathering. The reason for putting him forward isn't specified, but it could be as simple as him first raising the question that will be put forth to Jesus. From there, they may have responded that, based on his knowledge of the law, he should be the one to ask. That is seen in the next words, where Matthew notes. He came as a “‘jurisprudent, testing Him', and saying.”   The adjective nomikos, jurisprudent, is first seen here. It is derived from nomos, law. It signifies “pertaining to the law.” This is not a lawyer as we think of one today. It refers to knowledge of the law and the ability to expound on what it says. Other translators say, “doctor of the law,” “skilled in the law,” “expert in the law,” “expounder of the law,” etc. These are attempts to describe the situation.   The Godbey New Testament says theologian. That narrows the focus too much. The word jurisprudent is an exact fit. It signifies a jurist, legal expert, or someone knowledgeable in the theory and philosophy of law. This is the only use in Matthew. Luke will use it six times, and Paul will use the word twice in Titus.   In Mark, this person will be called a scribe. Thus, we can deduce that some scribes were also considered jurisprudents. This guy may have said, “I am curious about a particular matter. Maybe this Jesus has a suitable answer. After seeing his understanding of the matter with the Sadducees, it's possible.” From there, they may have said, “Well, you're the jurisprudent! You go ask!”   The reason for this speculation is that in Mark, his question to Jesus, along with their interaction, seems non-confrontational. This person seems to have really wanted a suitable answer to his question and figured Jesus' insights may prove invaluable.   Life application: If this person was a known jurisprudent and yet he didn't have the answer to the question he would raise to Jesus, it means that he was in the dark about something very important. There was a knowledge gap that required attention.   Matthew only provides a bit of the interaction between them, but Mark shows that the answer Jesus provided allowed this man to think further on the subject he was deficient in. He obviously didn't know Jesus is God at this point, but this gives us a basis for what we can do when we are looking for an answer to a question we are wondering about. If we really want to know something in the Bible and cannot think the matter through, where should we go? To God!   It doesn't take any time or effort at all to say, “O God, I am not understanding this. Please help me know what this means.” God truly wants His word understood. He certainly doesn't want a void in the understanding of His children concerning it.   As such, ask in faith that He is listening. If the question you have concerning His word has been answered, likely, you will soon hear a sermon or read a commentary that exactly answers your question. It may be that you will turn to another part of the word as you are reading it, and it will come to you what was being conveyed in the matter you had previously questioned.   It also may be that what you want to know is not yet ready to be revealed. God will illuminate an understanding of His word according to His wisdom. If you have searched, meditated, pondered, listened to sermons, and asked all the specialists you can and no suitable answer has been forthcoming, it may be that this is not ready to be revealed. In such a case, we must allow God to be God and not run ahead with wild speculation.   No matter what, if you really want to know what the word is saying, repeatedly asking God to reveal to you the truth of the matter is an important part of what you should be doing.   Lord God, open the eyes of our understanding concerning Your word. Lead us to those who can rightly instruct us. Keep us from deceivers who would manipulate our thinking. May our pursuit of Your word be rewarded. It is a treasure for us to consider. Thank You for this precious and wonderful word. Amen.  

Saturday, 12 September 2026   But when the Pharisees heard that He had silenced the Sadducees, they gathered together. Matthew 22:34   “The ‘also Pharisees', having heard that He muzzled the Sadducees, they gathered upon the same.” (CG)   In the previous verse, it was noted that when the multitudes heard Jesus' response to the Sadducees, they were astonished at His teaching. It next says, “The ‘also Pharisees', having heard.”   It is not said how they heard about Jesus' response to the Sadducees. One of them may have been standing right there, interested in the conversation, or they may have heard about it because of the astonishing logic Jesus used, which caused the people to start talking about it. That could even be the reason the reaction to the crowds was just mentioned. However the word got to them, it was concerning the idea “that He muzzled the Sadducees.”   A new word is seen here, phimoó, to muzzle. It is derived from phimos, a muzzle. Ellicott says, “The primary meaning of the Greek verb is to stop a man's power of speaking with a gag, and even in its wider use it retains the sense of putting men to a coerced and unwilling silence.”   In Mark 4:39, it is used by Jesus when He muzzled the winds that were swamping Him and the disciples while on the Sea of Galilee. It is used concerning the muzzling of a demon in Luke 4:35.   In this account in Matthew, the word is almost comically employed by referring to the Sadducees' embarrassing reaction to Jesus' logic. They simply had nothing left to say and departed as if muzzled like oxen. Of these Pharisees, it says, “they gathered upon the same.”   It is debated exactly what this means. Did they gather upon the same spot, meaning locally? Did they gather upon the same concept of trapping Jesus in His words? Did they gather upon Jesus, meaning the same person who had just shut down the Sadducees? The last seems likely.   Jesus had muzzled the Sadducees. Now the Pharisees have decided to reengage Him, having already been shut down by Him in verse 22. If so, the wording is as if the Pharisees have come together, surrounding Jesus, ready to pounce on Him.   Life application: Many people seem to revel in making others look foolish. Maybe it gives them a sense of superiority when they see others put to shame in whatever matter is in question. This seems to be the case with these attacks on Jesus. His words were well received by the people, and the leaders of Israel couldn't stomach the competition.   Therefore, they intended to discredit Him to reelevate themselves to the position they were being dethroned from. In other words, instead of receiving Jesus' words and complementing them for being insightful and worthy of consideration, they redirected their attention to tearing Him down.   It was too much for them to share their leadership position with any supposed competition. It was evident from Jesus' words that what He said was well thought out and correct in its presentation. As such, their attempts to trap Him came from evil hearts.   This is not the same as calling out bad doctrine. There is nothing wrong with identifying what is false, speaking against it, thus bringing soundness in doctrine to the ears of others who will certainly be harmed by the incorrect teachings. Paul rightfully did this to Peter in Galatians 2.   Later, having learned his lesson from Paul, Peter wrote, “For this is the will of God, that by doing good you may put to silence the ignorance of foolish men” (1 Peter 2:15). There, Peter uses the same word phimoó, to muzzle, found in Matthew 22:24.   There is a time when it is right and appropriate to speak against false teachings, calling out those who teach them. Doctrine matters. Jesus never allowed bad doctrine to continue unchecked, and He expects us to follow in that same manner. Real harm comes to people when it remains uncontested.   This does not mean the person who challenges the bad doctrine is reveling in the correction. As noted, the leaders of Israel could have accepted Jesus' words, complementing them. Instead, they jealously guarded their own incorrect doctrines. Jesus stood to confront them. Real lives are at stake when false doctrines are allowed to continue. So be ready to defend the truth when falsities arise.   Lord God, help us to carefully weigh our words. May we be ready to challenge what is wrong, while exalting what is right. If someone has valid insights that we lack, may we be willing to complement them, demonstrating appreciation for their contemplations and efforts. Help us in such matters so that we will be good examples to others of how to conduct our affairs in Your presence. Amen.  

Friday, 11 September 2026   And when the multitudes heard this, they were astonished at His teaching. Matthew 22:33   “And having heard, the crowds, they were outstruck upon the ‘teaching, His'.” (CG)   In the previous verse, Jesus explained to the Sadducees that God is the God of the living, not the dead. Matthew next records, “And having heard, the crowds.”   Rather than focus on the reaction of the Sadducees, Matthew notes the reaction of the crowds. The Sadducees would have little to say about Jesus' words until they had time to process them. It is certain that they eventually rationalized away what He said because they remained in their beliefs, as indicated in Acts 23:8, where it notes that they say there is no resurrection. As for the crowds in general, “they were outstruck upon the ‘teaching, His'.”   The crowds who were willing to listen to religious teachers had their ears filled with all the legalist additions to the law cast on them by their religious leaders. The things they heard would be brought up in debates where one side would score a point in the eyes of those who agreed with them. Then, the other side would state its case, scoring its own point in the eyes of their adherents.   This is no different than what happens in such conversations today. Minds are not normally changed. Rather, there will be a doubling down by each side on what they think is correct. In evaluating a question like that proposed to Jesus by the Sadducees, such debates would end without any changes of mind because the sides are normally arguing apples and oranges.   In the case of the Pharisees and Sadducees, one side held to the books of Moses while the other side held to Moses and also the prophets and historical writings. Without debating from the same reference point, nothing could be resolved. Jesus, knowing what the Sadducees believed, went to a particular passage that appeared to have nothing to do with what was being discussed and drew a masterful conclusion from it.   But more, it was from a source that everybody would have agreed was suitable for such a debate, being directly from Moses. Thus, the debate was on an apples-and-apples level. This is more certain when considering the additional words found in Luke 20 –   “Then some of the scribes answered and said, ‘Teacher, You have spoken well.' 40 But after that they dared not question Him anymore.” Luke 20:39, 40   These scribes probably held to a belief in the resurrection. Having never considered the logic of what Jesus presented from Exodus 3, they felt vindicated in their stand from a source that could not be ignored.   Life application: One of a jillion areas of debate within Christianity concerns exactly what is required for salvation. It's not a point of doctrine that should have any debate at all. Paul explains the gospel and what it means when it is believed in 1 Corinthians 15 –   “Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand, 2 by which also you are saved, if you hold fast that word which I preached to you—unless you believed in vain. 3 For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He rose again the third day according to the Scriptures.”   That is it. The gospel is defined in verses 3 & 4. It is what is received (through belief), and it is that by which a person is saved. Nothing else is necessary to be saved. And yet, there is an endless line of arguments set forth as to why certain things must accompany the good news. Why is this?   The reason can be summed up in a single word: context. Anything that is argued over concerning salvation that goes beyond the gospel is, by default, out of the context of how to be saved. Paul has stated the gospel. He has stated what the effect of believing the gospel is (meaning being saved). And yet, it is not enough for most teachers.   But there must be a reason why other verses, taken out of the salvation context, are used in such debates. What would that reason be? The answer is a lack of trust in grace. Humanity in general, and Christians in particular (when in relation to the gospel), feel that we must do something to merit our salvation.   However, the Bible says otherwise. God has done everything necessary to bring us to a state of salvation. That is what grace is. It is unmerited favor. If we have to do or stop doing something to be saved, it was never of grace through faith.   We cannot let go of ourselves. Our selfish human nature finds the thought repugnant. And so, even if we are saved, we spend the rest of our lives wondering if we may have lost our salvation over some issue or another. If we don't wonder such things, it means we are so convinced of our own goodness that God would never think of unsaving us.   Either way, it is a trap that we allow into our lives because we cannot trust God's grace. Don't be like that. You never merited salvation, and you have no merit in your continued salvation. But God has accepted you because of your faith in Jesus. When you let go of yourself and trust solely in the merits of Christ, you have come to the pinnacle of a relationship with God. Don't mar that.   Lord God, thank You that we can rest comfortably in Your salvation, knowing that we didn't earn it and that we still don't merit it. Rather, You have graciously accepted our faith, weak as it may be, that what Jesus did is sufficient for our reconciliation with You. Thank You for Jesus Christ our Lord. Amen.

Thursday, 10 September 2026   ‘I am the God of Abraham, the God of Isaac, and the God of Jacob'? God is not the God of the dead, but of the living.” Matthew 22:32   “‘I, I am the ‘God, Abraham', and the ‘God, Isaac', and the ‘God, Jacob'.' Not, He is, the God – ‘God, dead', but living.” (CG)   In the previous verse, Jesus continued His words to the Sadducees, bringing up the subject of the resurrection and preparing to quote Scripture to support His words. He now cites words from Exodus 3:6 and 3:15, which say –   “And He said, ‘I myself ‘God, your father', ‘God, Abraham', ‘God, Isaac', and ‘God, Jacob'.' And he caused to hide, Moses, his faces. For he feared from ‘causing to scan' unto the God.” Exodus 3:6 (CG)   “And He said, yet, God unto Moses, ‘Thus you will say unto ‘sons, Israel', “Yehovah, ‘God, your fathers', ‘God, Abraham', ‘God, Isaac', and ‘God, Jacob', He sent me unto you. ‘This, My name to vanishment, and this my memorial to generation, generation.'”'” Exodus 3:15 (CG)   Jesus cites the portion of these verses that He deems relevant to His line of reasoning, beginning with, “I, I am the ‘God, Abraham', and the ‘God, Isaac', and the ‘God, Jacob'.”   As can be seen, in the Greek, there is an article before God when connected to the names of Abraham, Isaac, and Jacob. In the Hebrew, that same closeness is summed up in Exodus 3:6 by calling Him “the God” at the end of the verse.   In Hebrew, the use of the article before “God” is expressive. It signifies those who are in a right relationship with Him or to contrast those who are not. There is an intimate union even at the time of Moses that existed between “the God” and Moses' ancestors.   The emphatic “I, I” in the Greek is reflected in the Hebrew word anokhi, translated as I myself. The Lord God emphatically declared to Moses that He is the God of these men. He doesn't say He was their God but that He is, speaking of the three of them conjointly and by omitting any verb in the Hebrew. In the Greek, Jesus cites it with a present-tense verb in the active voice. With this stated, Jesus continues, saying, “Not, He is, the God – ‘God, dead', but living.”   Jesus' point is that because of this intimate union, reflected in the proclamation made by God, they must still be alive to God. As Cambridge says, “God is a God of the living only, but He is the God of Abraham. Therefore, Abraham is living.”   The matter of the resurrection is not proven by this formula. However, it is to be inferred from it. If these men are alive to God, but are physically dead, there must be a place where they are alive to God. That place in the Old Testament is called Sheol. In the New Testament, it is called Hades.   If these men are there, that disproves the Sadducees' argument that at the time of physical death, there is nothing further. As there is a state of existence after death, it implies that they are awaiting a resurrection.   Life application: It would be a sad excuse for a life if the Sadducees' idea of living were true and yet they spent their time worrying about what God thought. If God created man with no intention of restoring him to Himself, it would be equivalent to the atheists' belief that there is no God as far as judgment is concerned.   If there is nothing awaiting man after this life, what would be the point of being moral, saving for the future, or even considering God in one's daily life? There would be none. And this is just the attitude that communists and atheists have. They say that religion is a trap to keep the masses under control and to subjugate them.   But this is just what atheism leading to communism does. Because they claim there is no God, there is no need to treat humanity with care. Subjugating the masses without any thought of accountability for their actions is their main idea in life.   It is an ideology that has led to hundreds of millions of human lives being exterminated. Religious wars have indeed taken place over the millennia, something communists cite to demonstrate how bad religion is for humanity, but the losses experienced in such wars are negligible in comparison to the losses experienced at the hands of communist ideology.   Further, if there is a true religious expression from God, it by default means that the other religious expressions are false. Therefore, it should be obvious that there will be strife between religions. Wars are an attempt to elevate ideologies to a place of supremacy.   Islam's very existence is established on submission, forced or not, upon others. In this regard, it has a similar goal to atheism. Thus, a bond has developed in the US between atheist ideology and Islam. If their goal of eradicating Christianity is realized, the next step in their evolutionary model will be to turn on one another, exterminating those who refuse to submit to whichever ideology prevails.   True adherents to Christianity do not need to follow this path. If the truth of God is found in what they believe, there is no need to force it on others. The gospel itself frees humanity from such things. We do not need to elevate the true God through force and subjugation. If He is God, His outcome is assured. Our job is to share the gospel with those who so desperately need to hear it.   Lord God, help us to be shining examples of faithful service, telling others about what You have done in the giving of Jesus. It is a message that frees humanity from the bonds of sin, hopelessness, and misery. Give us hearts willing to share it with the world. Amen.

Wednesday, 9 September 2026   But concerning the resurrection of the dead, have you not read what was spoken to you by God, saying, Matthew 22:31   “Concerning, also, the ‘resurrection, the dead', not you read the ‘having been uttered to you by the God', saying...” (CG)   In the previous verse, Jesus began the substance of His answer to the Sadducees' question, telling them that in the resurrection they neither marry nor are given in marriage. Rather, they are like the angels of God in heaven. Jesus next schools them on the resurrection itself, beginning with, “Concerning, also, the ‘resurrection, the dead'.”   They did not specifically ask about the resurrection, just what would happen to the woman who married the seven brothers. However, being Sadducees, He knew that they didn't believe in a resurrection. Their question was just an attempt to demonstrate that the doctrine is confused and not based on reality.   Because of that, Jesus will provide insights into the nature of God and man's relationship to Him to help them understand what they had previously missed. He continues, saying, “not you read the ‘having been uttered to you by the God', saying...”   Jesus takes the word of God as an utterance of God, even if it is transmitted through human beings. That will become more evident as He continues, but it is a truth that permeates Scripture.   Life application: In Luke, the words of this account add, “But even Moses showed in the burning bush passage that the dead are raised...” In Matthew, Jesus says, “uttered to you by the God,” but in Luke it says, “even Moses showed.”   One can see the synergistic way that Scripture is brought to us. God didn't just send the Bible down in book form from heaven. Instead, He used human instruments to convey His word to us. In 2 Peter, it says –   “And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts; 20 knowing this first, that no prophecy of Scripture is of any private interpretation, 21 for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit.” 2 Peter 1:19-21   God has spoken through humans, books have been recorded, and then they were compiled into a single unit. It is often questioned how we can know if the word we received is reliable, missing books, has the wrong books, etc.   If God spoke through men to give books to His people, then He is obviously capable of ensuring that the books He provided us will be properly protected to form a whole. That brings in several other issues, though.   For example, some sects or cults have books not accepted in the standard canon of Scripture. How can we know if they actually belong in the Bible or not? There is no quick and simple answer to this. But it is generally understood that the books of the Bible will properly weave together with each other to form a united whole, each book complementing the others.   It can also be expected that God's “fingerprints” will be on the result. And this is certainly the case with the standard and accepted sixty-six books of the Bible. There are patterns that run richly through the whole, demonstrating a wisdom and intelligence behind them that spans them all, even though they were penned in various locations, by many people, and over an extended period of time.   This cohesion is lost when the apocrypha is added, as has been done by the Roman Catholic Church. Others add in the book of Enoch or the book of Mormon. Such additions do not reflect the same divine stamp which permeates what is accepted as the standard Bible.   Further, within the Bible are certain stories, the typology of which confirms the structure of the Bible, such as there being two testaments, not one or three. There is a seemingly unlimited amount of information that confirms we possess exactly what God intends for us to possess when we have the standard sixty-six books of the Bible in our hands.   It is a self-validating book that displays immense wisdom that could not have come about randomly, or even in a human-planned manner. This is because after 3500 years, new insights, patterns, and typological representations are routinely discovered in its pages.   Don't fret that God has somehow failed to get us a sure and understandable word. If He can set the stars and planets in place and keep them in proper motion, He can give us a sure and reliable word. Be confident of this as you explore the wonderful content of His glorious word.   Lord God, thank You for the Bible. It has the power to turn the lost sinner into a found and grounded believer. It can change a drunkard into an evangelist. It can touch hearts, minds, and lives. Through it, relationships are healed, and life finds a purpose. Above all, in it we find our Savior. Thank You for the word that tells us of JESUS! Amen.  

Tuesday, 8 September 2026   For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven. Matthew 22:30   “In, indeed, the resurrection, neither they marry, nor they are espoused, but like ‘messengers, the God, in heaven', they are.” (CG)   In the previous verse, Jesus replied to the Sadducees' question, telling them they didn't know Scripture or the power of God. In direct response to the question, Jesus answers, saying, “In, indeed, the resurrection, neither they marry, nor they are espoused.”   A new word is seen here, gamisko, to espouse. It is the verb form of gamos, first seen in Matthew 22:2. Jesus says that this will not occur with those who are raised in the resurrection. The context needs to be maintained to understand what Jesus is referring to. Jesus is speaking to the Sadducees, people of Israel who are under the Law of Moses. He is not speaking about the church. As such, He is not speaking about the rapture of the church.   What Jesus says may apply to the church as a truth, but that is not the context. He is speaking about the resurrection of those saints who died before the completion of Christ's work. His words, however, also include those who die during the tribulation, as recorded in Revelation 20:4-6. This is known as the first resurrection. In Daniel 12, it says –   “At that time Michael shall stand up, The great prince who stands watch over the sons of your people; And there shall be a time of trouble, Such as never was since there was a nation, Even to that time. And at that time your people shall be delivered, Every one who is found written in the book. 2 And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, Some to shame and everlasting contempt. 3 Those who are wise shall shine Like the brightness of the firmament, And those who turn many to righteousness Like the stars forever and ever.” Daniel 12:1-3   These words are spoken to Daniel, a prophet under the Mosaic Covenant. There is a time when the Old Testament saints will be raised. This is also referred to in Isaiah 26:19. This event will happen at the end of the tribulation period. As noted above, at this same resurrection, those who die in Christ in the tribulation will also be raised –   “And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years. 5 But the rest of the dead did not live again until the thousand years were finished. This is the first resurrection. 6 Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.” Revelation 20:4-6   Of those raised at this time, Jesus says, “but like ‘messengers, the God, in heaven', they are.”   This is certainly speaking of angels, spirits of the heavenly realm. Jesus clearly and unambiguously states that the angels of God in heaven neither marry nor are given in marriage. This is logical, because spirits have no potential to do so.   This, however, does not mean that those who are resurrected will be spirit beings. It is simply a truth that those who are raised will not marry or be given in marriage. They will have overcome this fallen, corruptible body. God has something new planned for those who are to be raised.   Life application: God is working through dispensations. Each dispensation has its own inner workings. To mix what is said will occur in one dispensation with that of another dispensation will give a faulty reading of what is going on in God's redemptive plans.   In Matthew 22, Jesus is not speaking about a resurrection of those in the church age. Paul gives the information concerning that in his epistles, most especially in 1 Corinthians 15 and 1 Thessalonians 5.   This is certain because Paul calls what he teaches in 1 Corinthians 15 a mystery. That is a truth that was previously unknown that is being revealed by the one providing the information. Paul wrote about this mystery about thirty years after the coming of Christ.   What he says does not match what is said in the Old Testament, in the words of Jesus, nor in the words of Revelation 20. Those passages provide details of a different event than what Paul refers to. As long as we keep the dispensations straight, our doctrine will work properly. If not, our understanding of what the Bible says will be defective.   This is why people believe there will be a mid- or post-tribulation rapture. They have mixed dispensations and come to erroneous conclusions. Don't come to erroneous conclusions. Stick carefully to the dispensational model.   Lord God, thank You for the way Your word is laid out. Once we understand how You have structured it, the details within it make so much sense. We can know the outline of the future as it pertains to us. We are just waiting for the details that You have reserved to Yourself to be unfolded in our lives. Hallelujah and Amen.  

Monday, 7 September 2026   Jesus answered and said to them, “You are mistaken, not knowing the Scriptures nor the power of God. Matthew 22:29   “Answering, also, the ‘Jesus', He said to them, ‘You roam, not having known the Scriptures nor the ‘power, the God'.'” (CG)   In the previous verse, the Sadducees asked Jesus which of the seven the woman would be united to in the resurrection. In response, Matthew records, “Answering, also, the ‘Jesus', He said to them, ‘You roam.'”   It is a word already seen a few times in Matthew 18, planaó. It signifies to roam, as if going astray or deviating from the proper path. The word is where our word planet is derived from. This is because planets, unlike stars which appear fixed, roam among the sky. They will even seem to roam off course at times, going into retrograde.   These men's thoughts, and thus their doctrine, had deviated from the sound path. The reason for this is next stated by Jesus, saying, “not having known the Scriptures.”   It is the same thing that plagues the world today. Jews, no matter how diligently they study Scripture, roam because they are looking at it from the wrong paradigm. They think the word is about them. It is true, Israel is included in the word in a significant way, but the word is not about them. It is about Jesus.   Christians fail to properly evaluate Scripture, inserting presuppositions, biases, agendas, etc., into their reading and teaching of the word. The prosperity gospel, for example, is not found in a proper handling of the word, and yet it permeates churches from the US to Africa to South Korea.   Jesus' point concerning this is that the Scriptures never teach what they have proposed. Therefore, their “either/or” approach to the matter is invalid. They have assumed that marriage in this life extends beyond this current existence or that there is no such thing as a resurrection.   Because of a presupposition about the matter, they could not consider any other option. The Sadducees failed to know, meaning rightly understand, the Scriptures. But more, Jesus says, “nor the ‘power, the God'.”   Along with their improper handling of Scripture, they put limitations on what God can do. Man was created from the dust of the earth, as recorded in Genesis 2. That means that a particular lump of dust was formed into a man, after which life was breathed into it. It was at this time that man became a living being.   Man is set to die. Some people are burned in the fire, some (like Jezebel) are eaten by animals, while the worm consumes others. Some die in the field, and their bodies fertilize the field, from which comes plant life which is eaten for food.   The Sadducees may have thought, “It is impossible to regather that same lump which formed our good old friend Schlimey. Therefore, Schlimey is gone forever.” This is putting a limitation on God that does not exist. Nothing in Scripture says man is limited to a single lump of clay. Even if the resurrection was dependent on a lump of clay, we are not the same lump of clay from day to day. We eat things from the ground, and our bodies are transformed by what we eat. Eventually, almost all the cells of a body are different than a few years earlier.   If God has formed the body to renew itself in this manner, He can obviously do more than we can even imagine concerning a resurrection from the dead.   Life application: Of this verse, Albert Barnes correctly states, “The way in which the enemies of the truth often attempt to make a doctrine of the Bible ridiculous is by adding to it, and then calling it absurd.”   Unfortunately, even people who support a particular doctrine may unwittingly or unwisely do this. A good example of this is the doctrine of the rapture. It is clearly taught in Scripture. This is not the same event as is being debated by the Sadducees at this point.   A literal resurrection is promised, for example, in Daniel 12:2 and Isaiah 26:19. Those are not rapture verses. They are a promise to the saints of old that the words of the prophets will be fulfilled in a literal resurrection. Israel will lead the nations at that time. As for the rapture, books are written about it. The Left Behind series contains fiction books based on that event and what transpires afterward.   In them are countless things not stated in Scripture about the rapture. For example, it says there will be clothes left behind with no people in them. It also says that there will be babies being born around the world that will suddenly disappear, even during the process of giving birth, etc. Nothing is said about these things in the Bible.   But more, these things cannot be correct. Our physical bodies are corruptible. Paul explicitly says that this corruption cannot inherit incorruption. Paul says that the dead will be raised. Some of the dead have been that way for two thousand years. There is nothing left of their physical body. Thus, it cannot be speaking about that.   Paul also says that those who are alive at that time will be changed, using the word allassó, to make different, as in exchange. In Galatians 4, Paul speaks of changing his voice, meaning the tone of his words. He has one voice and exchanges it for another. Thayer's Greek Lexicon says, “to cause one thing to cease and another to take its place.”   There is no reason to assume innumerable Christian bodies will suddenly disappear. It is contrary to Scripture concerning our corruptible bodies, and it is contrary to what happens to the dead who precede the living. But by inserting this idea into the narrative, confusion of thinking in both Christians and non-Christians has arisen.   People who have heard of this poor doctrine and who also dismiss the rapture may see dead bodies all over and think, “This is something other than what they said would happen to Christians.” The great delusion will be a lot easier to explain with dead bodies than missing bodies with piles of clothes. Whatever is going to happen, it will not include the taking of what is corruptible.   The point is that we need to know Scripture. We need to not insert presuppositions or biases into our doctrine, lest we become just like the Sadducees. In doing this, we will do well.   Lord God, help us to carefully evaluate Your word without coming to erroneous conclusions based on ideas that we presuppose must be the case. That can only harm our walk with You, and it will certainly harm those whom we then teach incorrectly. Help us in this, O God. Amen.  

Sunday, 6 September 2026   Therefore, in the resurrection, whose wife of the seven will she be? For they all had her.” Matthew 22:28   “In the resurrection, therefore, which of the seven, she will be – wife? All, for, they had her.” (CG)   In the previous verse, the Sadducees concluded their statement about the seven sons and the woman who was given to each of them to raise seed in the name of her dead husband, noting that she also died. With their statement complete, they next ask their question, beginning with, “In the resurrection, therefore...”   This lays bare their true intent for the account they have presented. Matthew preempted their statement, saying in verse 23, “In that, the ‘day', they approached Him, Sadducees (saying not is ‘resurrection'), and they queried Him.”   Their question is intended to either trap Jesus in a matter of law concerning the resurrection or to make Him concede that because the law cannot answer their question, there must not be such a thing as a resurrection.   It is commonly stated that the Sadducees are said to have only held to the books of Moses, the Torah, as inspired. This is only found, however, in the writings of the early Church Fathers, such as Origen and Hippolytus.   Josephus, in his Antiquities of the Jews, notes that the Sadducees rejected the oral traditions of the elders championed by the Pharisees. However, he never explicitly states that they disregarded the Prophets or the Writings.   As such, it can only be inferred that they did not hold to them. In Acts 23, it says –   “And when he had said this, a dissension arose between the Pharisees and the Sadducees; and the assembly was divided. 8 For Sadducees say that there is no resurrection—and no angel or spirit; but the Pharisees confess both.” Acts 23:7, 8   As this is so, it is assumed that they could not have held to the writings after Moses because both the resurrection and angels are referred to in those writings. Whatever length they went to in such matters, they sharply disagreed with the Pharisees in points of doctrine. Understanding these things, they next ask, “which of the seven, she will be – wife?” The answer to the exact question as stated is not given in the Torah. However, that does not mean that the question cannot be answered. If the question is invalid based on its contents, which Jesus will demonstrate is the case, then there is no need to answer the question as given. To finish, they say, “All, for, they had her.”   As stated, the question forms a supposed dilemma. If they were all united with her, how can she be the wife of only one of them in the resurrection? Their thought is that if Moses doesn't address the matter, then either Moses' writings are incomplete for proper theology, or there must not be a resurrection. It is a false dilemma which calls for a resolution from only one of two possible answers. This is where the error in their thinking, and thus in their doctrine, lies.   Life application: Jesus was presented with a false dilemma by the Pharisees in verse 22:17. They presented a matter concerning paying taxes to Caesar, assuming that whichever answer Jesus gave, it would trap Him. This same avenue is taken by the Sadducees.   This is why it is good to know fallacies and then think through why they are incorrect when you are presented with them. What may seem obvious to someone because he is conditioned to think a certain way may actually be completely wrong.   When talking to a person about a medical issue, a disagreement may arise over what the doctor has prescribed. One of the people may say, “Of course it is this way. The guy is a doctor! He is the authority. You need to do what he says.” That is a fallacy known as an appeal to authority. Just because someone is a doctor (or a Marine Corps officer, or a noted theologian), it doesn't mean he is right, even about matters he specializes in. Truth is what corresponds to reality. If what he says is wrong, it is incorrect.   This is just one of innumerable fallacies that we run into from day to day. Refreshing yourself on types of fallacies is important. Jesus was confronted by the Pharisees, scribes, Herodians, and Sadducees. They were all supposed authorities, and yet He was able to see through their attempts to trap Him.   If you have time, get a book on critical thinking. It can help you to rethink things you may have in your mind which are not well aligned with a rational view of the world around you. This will help you in your evaluation of the Bible and how it is taught by those you may encounter. Their thinking may be just as awry as that of the Sadducees who have come to Jesus with their challenge.   Lord God, help us to carefully consider Your word, rationally evaluating it and thinking about how it is presented by You. What You do is logical and orderly. Therefore, Your word will be this way. Help us to see this and to rightly consider it. Amen.  

Saturday, 5 September 2026   Last of all the woman died also. Matthew 22:27   “Afterward, also of all, she died, even the woman.” (CG)   In the previous verse, it said that the next of seven sons had his dead brother's wife to raise up seed, and he died. This continued to the seventh son, all of them having her and then dying. Next, it says, “Afterward, also of all, she died, even the woman.”   Note: The Tischendorf and the Westcott and Hort editions leave out the word kai, translated here as even. The Pulpit Commentary says of this, “and seemingly with good reason.” If kai is original as indicated in the Byzantine and Majority texts, it is inexcusable to leave out a part of God's word. Both doing and saying something like that epitomize the arrogance of some people in how they handle Scripture. As for the verse, the first words say, “Afterward, also, of all.”   The point of the words is that the woman was left until the end. There was a family with seven sons, and she was brought into the family, marrying the oldest son. After this, her husband died. From there, the law stated that she was to become the wife of the dead husband's brother to raise up his name through his seed. This precept was followed, but before a child was born, he too died.   This continued through all seven sons. All seven eventually died without leaving a son in the first son's name. Therefore, all of the players in this scene, whether true or hypothetical, were dead but her. At that point, it says, “she died.”   It is a sad note, but one which speaks of the inevitable fate of humanity. Though her life was used within the family in a manner obedient to the precept found in the law, it was not enough to keep her from the effects of law on humanity. As Paul says –   “Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. 20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.” Romans 3:19, 20   The Sadducees were probably not concerned about these points at all. They have come to Jesus for an entirely different reason. However, these points all come into the larger point of Jesus' ministry and how it bears on humanity. With their statement concerning her, they finish with a point of emphasis, as if they are sealing the matter once and for all, “even the woman.”   Whatever hope there could have been for raising up the dead man's name is lost with her gone. In Ruth, a similar account is given where a father, his wife, and their two sons go to Moab. While there, the two sons marry women of Moab. Eventually, however, the father and both sons died.   Eventually, the wife of the father returned to Israel, and one of her daughters-in-law accompanied her. Through a series of events, she was accepted for marriage to a close relative, if a closer relative would not marry her. The closer relative could not accept the terms without marring his own inheritance. Therefore, it says –   “And Boaz said to the elders and all the people, ‘You are witnesses this day that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, from the hand of Naomi. 10 Moreover, Ruth the Moabitess, the widow of Mahlon, I have acquired as my wife, to perpetuate the name of the dead through his inheritance, that the name of the dead may not be cut off from among his brethren and from his position at the gate. You are witnesses this day.'” Ruth 4:9, 10   In the account in Matthew, with the woman's death, even the possibility of some broader application of the principle seen later in Ruth—where the name of the dead is preserved through a more distant kinsman—was gone.   This is not the focus of the question that the Sadducees will propose to Jesus, but it is a way of finalizing this matter in regard to the oldest son, his name within the society, and how it could be raised up.   Life application: Going to Ruth for an extended evaluation of this verse is appropriate, even in the point of law is fulfilled from Deuteronomy through the actions of the family in question. The reason for this is that extended matters can arise which affect points of law within the Bible.   Knowing the rest of Scripture allows us to consider what is going on and how those things are unfolding in the process of redemption. The final words “even the woman” provided an emphasis that the Sadducees felt was sufficient to end the matter before presenting their question.   Jesus' evaluation of, and response to, their words will be based on other parts of Scripture they did not consider. Therefore, reading and remembering all parts of Scripture will help you properly evaluate and respond to questions that may be proposed to you. Be sure to read the Bible daily. In doing so, the word will continually stay fresh in your mind.   Lord God, help us to keep the word near as we pass through this life. There are so many times when a chance to share what it says arises. Unless we have it fresh in our minds, such opportunities may be lost. Help us to keep this as a priority always. To Your glory, we pray. Amen.

Friday, 4 September 2026   Likewise the second also, and the third, even to the seventh. Matthew 22:26   “Similarly, also, the second, and the third, until the seventh.” (CG)   In the previous verse, the Sadducees spoke of there being among them seven brothers. The first died, having no offspring. Because of that, the wife went to his brother. They continue, saying, “Similarly, also, the second, and the third, until the seventh.”   The woman was given to each subsequent brother, and yet, she had no child from any of them to raise up the name of her first husband. Of this, the Expositor's Greek Testament says, “As Chrys. [Chrysostom] humorously remarks, after the second the brothers would shun the woman as a thing of evil omen.”   It's not a humorous thing at all. Rather, it appears to be exactly what occurred in the account of Judah and Tamar –   “It came to pass at that time that Judah departed from his brothers, and visited a certain Adullamite whose name was Hirah. 2 And Judah saw there a daughter of a certain Canaanite whose name was Shua, and he married her and went in to her. 3 So she conceived and bore a son, and he called his name Er. 4 She conceived again and bore a son, and she called his name Onan. 5 And she conceived yet again and bore a son, and called his name Shelah. He was at Chezib when she bore him. 6 Then Judah took a wife for Er his firstborn, and her name was Tamar. 7 But Er, Judah's firstborn, was wicked in the sight of the Lord, and the Lord killed him. 8 And Judah said to Onan, ‘Go in to your brother's wife and marry her, and raise up an heir to your brother.' 9 But Onan knew that the heir would not be his; and it came to pass, when he went in to his brother's wife, that he emitted on the ground, lest he should give an heir to his brother. 10 And the thing which he did displeased the Lord; therefore He killed him also. 11 Then Judah said to Tamar his daughter-in-law, ‘Remain a widow in your father's house till my son Shelah is grown.' For he said, ‘Lest he also die like his brothers.' And Tamar went and dwelt in her father's house.” Genesis 38:1-11   It appears that Judah was truly concerned that Tamar was somehow the cause of the deaths of his first two sons. He wanted to avoid losing the third through another such union.   As for the seven who died, this does not mean that all seven died without an heir. The Law of Moses did not forbid polygamy. The other sons could have already had other wives. This woman was given to them to raise up a son for her first husband. What happened to the others in regard to other wives or sons is left out of this narrative.   Life application: The Sadducees have brought forward an example of the kind of mess that is possible in a matter of law. Though unlikely and possibly stated as merely an example of what could have happened, it also could actually have occurred. Either way, the point is that there is a seeming void in an original point of the law that had not been fully fleshed out.   Such a case is found in the daughters of Zelophehad in Numbers 27. A problem concerning inheritances was brought before Moses, and a judgment was rendered. However, in Numbers 36, the issue was brought up again because the judgment of Chapter 36 raised another point that could mar inheritances. Therefore, another judgment was rendered to clarify and settle that matter.   One can see how, when law is given, contingencies can arise that were not thought through or fully fleshed out when the original law was given. It may also be that circumstances arise that necessitate further clarification of the law. The US Constitution has been amended many times because of this.   Further, judgments are rendered in courts throughout the land each day, which set new guidelines within the greater framework of the government. Sometimes, they need to be elevated to the highest court in the land for clarification.   Understanding this, there is a problem that will be presented to Jesus, which seems incompatible with the way things are, at least as they perceive things. Within the Bible, there are seemingly an infinite number of such possibilities. How can everything in it be reconciled?   The answer is that all things are reconciled in Christ. The things that seem to be impenetrable, impossible to fully define, or incomplete are not so when viewed through the lens of Christ. He embodies the Law of Moses, and in Him, all points of the law find their satisfactory resolution. Without Him, it is an impossible body of points and precepts that can never bring restoration or satisfaction.   And yet, people cling to the law as if it were a means to an end. Other than in Jesus Christ, it is not. Rather, it is a means to no end. And without an end to its demands, there can be only condemnation. Be sure to stick with Jesus. Give up on any attempt to find your righteousness before God apart from the full, final, finished, and forever work of Jesus Christ.   Lord God, Your word is simply amazing. In looking at how it is structured, we find the most amazing completion of the problem that keeps us from being restored to You. We broke Your law, and yet You have restored us through a process that spans thousands of years, and which culminated in the death of Jesus on the cross. What an amazing story. Thank You for Jesus! Amen.  

Thursday, 3 September 2026   Now there were with us seven brothers. The first died after he had married, and having no offspring, left his wife to his brother. Matthew 22:25   “They were, also, among us seven brothers, and the first, having married, he died, and not having seed, he left the ‘wife, his' to the ‘brother, his'.” (CG)   In the previous verse, the Sadducees cited the law from Moses concerning the levirate marriage. With that laid before Him, they now bring in a scenario based on that law, beginning with, “They were, also, among us seven brothers”   As the basis for their question was the levirate marriage prescription found in the law, we can already assume their question will be based on that, which necessitates an evaluation from Jesus. However, it is to be remembered that Matthew introduced the Sadducees in this section as saying there is no resurrection. That will somehow be connected to their question.   Being seven brothers, and their proposal being dependent on the prescription from Moses, the assumption is that these are seven brothers from the same father's side of the family. The reason for this is that it is the name and inheritance that is being dealt with, something that is irrelevant to a half-brother who is from another father.   Their words continue, saying, “and the first, having married, he died.” One can already assume what the rest of this situation will be. They are speaking to Jesus about the levirate marriage. A son in the family has died. The natural assumption would thus be as is next stated, “and not having seed, he left the ‘wife, his' to the ‘brother, his'.”   The man had no children before he died. Because of that, it is the responsibility under the law that the next son would perform the duty of raising up a son in the name of his deceased brother.   So far, there is nothing unusual about the matter at hand.   Life application: The prescription of the levirate marriage, being a part of the law, was considered mandatory. However, during the later period of the Second Temple, preserved writings note that there was a shift in thinking about it.   The obligation is that if a man married and died childless, a surviving brother was to raise up a son in his name. However, the law did allow for refusal, with a ceremony specifying what was to be done. The result, based on the prescription, was intended to shame the one who refused to fulfill his obligation. Despite this, there came into the sages' thinking the issue of the practice of the precept and the alternative of declining the obligation. In fulfilling the obligation, the word used to describe the matter was yabam, the act of marrying the brother's widow. That comes from the noun yabam, the brother-in-law mentioned in Deuteronomy 25:5 and 25:7.   On the other side of the matter is halitzah, the removal, meaning the removal of the sandal noted in Deuteronomy 25:9. During the later Second Temple period, there was a historical shift in the debate about this practice. The sages debated whether performing the marriage, yabam, could be replaced with simply allowing the halitzah.   The point of approving the the practice of halizah as the standard method of dealing with this was so that there was no shame attached to the matter. This would then allow the woman to marry anyone she pleased, and the name of the brother would end.   One can see the problem here. The law sets forth a requirement, and every effort imaginable is made to circumvent the unpalatable precepts. This is seen in the New Testament when Jesus debates with the religious leaders. The matter of the obligation to help one's aged parents is a prime example. People will openly and with a pious attitude do things that they find easy to stomach or that don't complicate life, but those things which are more complicated, distasteful, etc., are given a workaround.   As seen in the typology explained in the previous commentary, there was to be a sense of shame for not fulfilling the law. However, in Christ's fulfillment of it, there would then be honor. That is obliterated by those who change the intent of the law from an obligation to a general guide for right living.   It is a problem, because the law is written and it is expected to be adhered to. What is interesting, however, is that it was around the time of Jesus that the law began to go away from the original intent. As He is the fulfillment of the typology (as seen in the previous commentary), the precept is no longer needed.   It is as if the mental state of the sages could somehow get the slightest hint in their mind that the law was only a shadow of something else. Unfortunately, they never put two and two together to make the leap that the “something else” was Jesus. Because of that, they failed to come to Him. As such, every person in the nation is still bound by every single precept of a law that has already been fulfilled.   Their state of condemnation remains because of this. Only when a person steps away from the law through faith in Jesus Christ does the law's burden come off of him. Despite this, and despite the fact that all of the world except Israel was never under the Law of Moses, people rush to place that burden upon themselves. This is not clear thinking. Imagine giving up the glory of the cross and asking for what brought about the need for the cross in the first place to be placed on your shoulders! God is not pleased with such ridiculous thinking. Eyes on Jesus! Anything else will lead to a bad end.   Heavenly Father, we are so grateful to You for Your open hand of grace. From the smallest flower to the most beautiful sunset, You lavish us with what we do not deserve. And above it all stands the cross of Christ and freedom from the burden of sin. Thank You for Jesus. Amen.  

Wednesday, 2 September 2026   saying: “Teacher, Moses said that if a man dies, having no children, his brother shall marry his wife and raise up offspring for his brother. Matthew 22:24   “...saying, ‘Teacher, Moses, he said if anyone, he should die not having children, he will affinitize the ‘brother, his, the wife, his', and he will raise seed – the ‘brother, his'.'” (CG)   In the previous verse, the Sadducees, who say there is no resurrection, came to Jesus to query Him, “saying, ‘Teacher, Moses, he said if anyone, he should die not having children, he will affinitize the ‘brother, his, the wife, his'.'”   A new word is seen here, epigambreuó, to affinity with. It is from epi, upon, and gamos, a marriage or wedding. This is its only use in the New Testament. Of this word, Vincent's Word Studies says –   “From γαμβρός [gambros], a word used in classical Greek to denote any one connected by marriage' a brother-in-law, father-in-law, even a bridegroom. The word is appropriate here because it refers to marriage between marriage-relatives.”   The matter brought by the Sadducees refers especially to a levirate type of marriage. That is described in Deuteronomy 25 –   “If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband's brother shall go in to her, take her as his wife, and perform the duty of a husband's brother to her. 6 And it shall be that the firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel. 7 But if the man does not want to take his brother's wife, then let his brother's wife go up to the gate to the elders, and say, ‘My husband's brother refuses to raise up a name to his brother in Israel; he will not perform the duty of my husband's brother.' 8 Then the elders of his city shall call him and speak to him. But if he stands firm and says, ‘I do not want to take her,' 9 then his brother's wife shall come to him in the presence of the elders, remove his sandal from his foot, spit in his face, and answer and say, ‘So shall it be done to the man who will not build up his brother's house.' 10 And his name shall be called in Israel, ‘The house of him who had his sandal removed.'” Deuteronomy 25:5-10   An example of such a marriage is found in the account of Tamar and the sons of Judah in Genesis 38. Of the Sadducees' question, they continue their words to Jesus, saying, “and he will raise seed – the ‘brother, his'.” This is just what was described by Moses in Deuteronomy 25.   Based on this mandate, the Sadducees will propose a question to Jesus.   Life application: The Unwilling Brother. Why was this ancient rite included in the Law of Moses? As noted, the precept predates the law. A brother was to step in and perform the duty of the brother-in-law. The account in Deuteronomy provides a short review of the inability of the law to bring forth children.   Man, once connected to God, is the dead husband, typified by Adam. The woman represents humanity. A son, in this scenario, would indicate a spiritual reconnection to God. Adam, the man who was once spiritually alive, died and left her no such children.   The purpose of Genesis 38 was to set that idea as a precedent. The story there is one that anticipates the restoration of this spiritual connection to God. To understand that passage, refer to the Genesis 38 sermons from the Superior Word. A full typological explanation is provided there.   Life under the Law of Moses is typologically given as the brother. It is, ostensibly, available to give children to the woman as a brother-in-law. As it says in Leviticus 18 –   “And you will guard My enactments and My verdicts, which he will do them, the man, and he will live in them. I, Yehovah.” Leviticus 18:5 (CG)   However, “being under law” does not delight in the woman, and is – in fact – in a state that is at enmity with her. Paul states that explicitly in Ephesians 2 –   “For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace.” Ephesians 2:14, 15   In typology, life under the law will not perform the duty to give the woman a son. Hence, she performs the rite of disgracing him and stripping him of any authority to ever have any right to her again. However, Christ is of the woman, meaning humanity. And of Him, it says in the law itself –   “Then I said, ‘Behold, I come; In the scroll of the book it is written of me. 8 I delight [khapets] to do Your will, O my God, And Your law is within my heart.'” Psalm 40:7, 8   Because life under the law would not perform the duty, as is evidenced in the 1400+ years of it bringing no one to restoration with God, Christ came to do it. He delighted to do the will of God, and He performs what life under the law was unwilling to perform.   In this, He – as a member of humanity – took away the authority of the law and brought it to its end. Thus, life under the law is “The house of him who had his sandal removed.”   This is indicated in Paul's words to those at Corinth, saying, “And so it is written, ‘The first man Adam became a living being.' The last Adam became a life-giving spirit” (1 Corinthians 15:45). God in Christ is the nearer brother who could, and who did, give a Son, His Firstborn, to the barren woman. From there, life is restored to any who come to Him.   The lesson: There are no born-again children in humanity through life under the law, not before, nor will there ever be. Only in Christ is there a delight in bringing children to God through humanity. In this Son comes a new family, among whom Christ Jesus is the Firstborn.   Deuteronomy 25 is a beautiful passage, found in the law, that conveys to us the truth that life under law is insufficient to save anyone. Only in Christ's fulfillment of the law is there any hope for fallen man. That thought is perfectly expressed by Paul in Romans 3 –   “But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe.” Romans 3:21, 22   The law itself witnesses to what God was going to do in Christ. Righteousness is imputed to those who simply reach out to God through Him, by faith, and accept what He has done.   If you have friends or family stuck in some law-observant church, keep pecking away at them. Their time is short, and they have an infinitely high hill to climb going that route. They won't make it. Trust in Christ, rest in Christ, and put away your futile attempts at pleasing God through any other avenue than Jesus Christ.   He is the answer to the problem that separates us from God. And surprisingly, the law itself testifies to that fact. Thank God for Jesus Christ.   We are so grateful to You, O God, for sending Jesus to be our Kinsman Redeemer, bringing us back to Yourself through Him. We thank You for the eternal life that is granted to us through what Jesus has done. Thank You for ever and ever. Amen.

Tuesday, 1 September 2026   The same day the Sadducees, who say there is no resurrection, came to Him and asked Him, Matthew 22:23   “In that, the ‘day', they approached Him, Sadducees (saying not is ‘resurrection'), and they queried Him.” (CG)   In the previous verse, the Pharisees and Herodians marveled at Jesus' words and departed. Maybe having seen or heard about this, another group comes forward, ready to test Him. Matthew records, “In that, the ‘day', they approached Him, Sadducees.”   This sect was first seen, along with the Pharisees, in Matthew 3:7. This was at the time John the Baptist was baptizing in the Jordan. They were noted again, several times in Matthew 16.   Their specific interaction at that time was with Jesus as they, along with the Pharisees, asked for a sign from heaven. Of this group of religious leaders, Matthew specifically notes a point of doctrine that they held to, which is “(saying not is ‘resurrection').”   Surprisingly, this is a new word in Scripture, anastasis, a standing up again. It is from the word an anistémi, to stand up. That is prefixed with the word ana, up, but used in various other ways in a distributive manner. In the New Testament, other than Luke 2:34, anastasis is always used in reference to a resurrection. In Luke 2:34, it says –   “Then Simeon blessed them, and said to Mary His mother, ‘Behold, this Child is destined for the fall and rising [anastasis] of many in Israel, and for a sign which will be spoken against...”   As for the reason they have come to Jesus, Matthew records, “and they queried Him.” The word used to describe their query is one of deliberate asking. Thus, their query is specifically designed to glean an answer or response from Jesus about a matter.   Life application: In 1 Corinthians 15, Paul writes the following –   “Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, then Christ is not risen. 14 And if Christ is not risen, then our preaching is empty and your faith is also empty. 15 Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up—if in fact the dead do not rise. 16 For if the dead do not rise, then Christ is not risen. 17 And if Christ is not risen, your faith is futile; you are still in your sins! 18 Then also those who have fallen asleep in Christ have perished. 19 If in this life only we have hope in Christ, we are of all men the most pitiable.” 1 Corinthians 15:12-19   The key point of Christian faith is that Jesus Christ rose from the dead. The cross of Christ is the key focus of our faith, and the point on which every Christian's boast should be directed (see Galatians 6:14), but a crucifixion without a subsequent resurrection is a pointless place to direct one's hope.   Many people have been crucified in human history. They died, and they remain dead. But Jesus was resurrected from the tomb. This event then solidifies the meaning of the cross. Someone can say, “I will give up my life to save another.” And, in fact, many have done that throughout human history.   But that type of saving is only to prolong the temporary life we live. A soldier could jump on a grenade to save his fellow soldier, but the saved soldier could be shot dead thirty seconds later. Both are dead and both will remain dead.   However, no human can die for another's sin when they have already inherited Adam's fallen nature. The sin is there in us from the moment we are conceived. Various pagan religions sacrificed babies, young virgins, etc., all hoping for some type of atonement, but such a sacrifice is ineffectual because of original sin.   Jesus, however, was born without Adam's fallen nature. His father is God. Thus, with a human mother, He is the God/Man. He was born without sin, He lived under the law without sinning, and He died in fulfilment of the law, taking away sin committed under law for those who trust in Him.   The resurrection proves that our sin is atoned for. It also proves that we are eternally saved (because we are no longer under law, and it is by law that sin is imputed). The resurrection also proves that Jesus is God. As all humans who descend from Adam have sin through their father, and because Jesus resurrected, it proves that Jesus' Father is God.   As all beings reproduce after their own kind, the resurrection provides irrefutable proof that Jesus Christ is the God/Man. Hope? Hope? We have the greatest hope of all when we put our trust in Jesus Christ. Nothing can ever separate us from God again when we come to Him through Jesus Christ.   Let us remember this as we pass through this world of toil, trouble, trial, and times of temptation or turmoil. These things are bound to come, but Christ has overcome the world. For those who are in Him, they too have overcome the world.   Praise God for Jesus Christ our Lord!   We praise and exalt You for what You have done for us, O God. The majesty of what You have done is more wonderful than all else. Thank You for the giving of Jesus Christ our Lord, in whom, we now have the hope of the resurrection to eternal life. Amen.  

Monday, 31 August 2026   When they had heard these words, they marveled, and left Him and went their way. Matthew 22:22   “And having heard, they wondered, and having left Him, they departed.” (CG).   In the previous verse, Jesus told those He was talking to that, based on the image and inscription of their own coin, they needed to render unto Caesar what was to Caesar, and to God what was to God. With that stated, it next says, “And having heard, they wondered.”   Once the thought-process of such a statement is known, people can easily slip into the thinking that Jesus' words would have been easily presented and that anyone could come to the same conclusion. “Surely I would have figured that out!” But this is not true.   The dismissal of what Jesus said in this manner will usually come from those who already have a bias against the Christian message. In other words, a rabbi may be shown this account, and his answer might be, “Sure, sure. We already know this. We've been living it out for two thousand years. There is nothing new in this.”   But such words dismiss the clear and confident intent of the plan brought forth by the Pharisees and the Herodians. They were positive Jesus would trip up over their question. It takes a very well contemplated response, something not usually forthcoming when asked on the spot about such a matter, to be able to think this through quickly and clearly.   Of course, hindsight is 20/20, and we as humans are quick to think that we would have been just as quick at giving such a response. As for those who proposed the question to Jesus, they knew the truth of the matter.   The Pharisees could not hint at Jesus' words being inappropriate within a religious context. The Herodians were completely shut down in their attempt to accuse Jesus of sedition. Therefore, Matthew records, “and having left Him, they departed.”   What else could they do? They were embarrassed into silence. If any of their own disciples were present, they had embarrassed themselves in front of them. With tails between legs, they turned and scampered.   Life application: Throughout the years, there have been great thinkers who can easily think through difficult issues on the spot. If a technical challenge is needed to overcome a situation, someone may be right on the spot to suggest something that will save the day.   In a military setting, there may be a seemingly impossible situation. And yet, the skill of a single man in understanding the layout of the land may change the course of the battle. Sgt Alvin York was able to do this in WWI.   When facing the onslaught of moral depravity within a society, there may be a handful of voices from people who can quickly and reasonably speak against the tide of perverse thinking of people who come forward with arguments as to why what they are doing is acceptable.   In America today, there are a few such voices, mostly Christians or Jews, who will engage the masses in open discussions about moral issues. In such cases, their logic is irrefutable, and it quickly destroys the arguments of those with opposing views.   Unfortunately, such moral thinkers are often targeted by those who disagree with them. Their websites are attacked, their video platforms are demonetized or scrubbed entirely, their lives are threatened, and the forums where they debate are often shouted down or shut down entirely, even before they get a chance to speak.   In the case of clear biblical thinking, there are those who know what the Bible says, in its proper context, and without irrational thinking being included in their presentations. When this is the case, those who base their theology and doctrine on emotions, presuppositions, or biases (such as what is the state of Israel, whether a single version of the Bible is the only true word, or the timing of when the rapture will occur), will openly attack those holding to the proper view, calling them false teachers or heretics.   Jesus was eventually crucified for His proper stance on what was occurring in His society and in regard to the Law of Moses. Over the years, this has been the case with many of His true followers. Hence, the term martyr is well known to those who remember Christian history.   As believers in Jesus Christ, we should hold fast to the word of God, be firm in our moral convictions, and be ready to defend what we believe. We may not be as quick or clear-thinking as some people, but that is why they are in the public spotlight, and we are not. If their words are in accord with what is biblically sound, we should applaud them.   Matters such as creation versus evolution, support for Israel or standing against it, homosexuality within the church, and so forth, are all things we should have a firm stand on, even if we are not quick enough to publicly enter into a debate about them.   Lord God, thank You for those who rightly interpret and divide Your word, including those who can do so in open forums where others are watching. Help us to consider such arguments and mold our thinking to what is pure, right, moral, and just. To Your glory, we pray. Amen.  

Sunday, 30 August 2026   They said to Him, “Caesar's.” And He said to them, “Render therefore to Caesar the things that are Caesar's, and to God the things that are God's.” Matthew 22:21   “They say to Him, ‘Caesar's.' Then He says to them, ‘You render, therefore, those Caesar's to Caesar, and those the ‘God's' to God.'” (CG).   In the previous verse, Jesus asked the Pharisees and Herodians whose image and inscription were on the coin. In response to that, “They say to Him, ‘Caesar's.'”   Rather than holding up the coin and saying, “Look, this is Caesar's image and inscription,” Jesus had them respond to His question. By doing so, they have, with their own mouths, affirmed that the coin they used belonged not to the Jewish nation, but to their overlords, the Romans.   Therefore, their thought of trapping Jesus in His words will fail. Their question to Him in Verse 17 was not an either/or response after all. Instead, the correct response, when thought through, is seen in the continued exchange, “Then He says to them, ‘You render, therefore, those Caesar's to Caesar.'”   The nation was subject to Rome. They used its currency, they lived by whatever laws were imposed on them, and they could be elevated in the Roman society or cast into Roman prisons. The coin in Jesus' hand confirmed this. To say otherwise would be an act of rebellion against those who ruled over them. Along with that thought, Jesus says, “and those the ‘God's' to God.”   To the Jews, whether they believed in God or not, they knew that the culture of the nation was established on the premise that there is a God and that He had given His law through Moses to the nation. Nobody would deny that. Anyone who spoke against it could be punished up to death, even if the death penalty had been reserved for Rome to mete out.   As this is so, their laws mandated many things that the people were expected to do. This included the sacrificial system, the tithes and offerings, observing particular days like the Sabbath and the Day of Atonement, etc. Even the garments they wore had aspects mandated in the Law of Moses.   The crops they could grow in a field and the types of food they could eat were also governed by the law. Obedience to the law was considered rendering to God because their law came from Him. These points were undeniable, and these leaders' attempts to trap Jesus in His words had failed, epically.   Life application: If these men had taken .00156 seconds to think through what their own Scriptures said, they would have seen the error in their thinking concerning an either/or answer to the question they asked of Jesus. In Jeremiah 29, it says –   “Thus says the Lord of hosts, the God of Israel, to all who were carried away captive, whom I have caused to be carried away from Jerusalem to Babylon: 5 Build houses and dwell in them; plant gardens and eat their fruit. 6 Take wives and beget sons and daughters; and take wives for your sons and give your daughters to husbands, so that they may bear sons and daughters—that you may be increased there, and not diminished. 7 And seek the peace of the city where I have caused you to be carried away captive, and pray to the Lord for it; for in its peace you will have peace. 8 For thus says the Lord of hosts, the God of Israel: Do not let your prophets and your diviners who are in your midst deceive you, nor listen to your dreams which you cause to be dreamed. 9 For they prophesy falsely to you in My name; I have not sent them, says the Lord.” Jeremiah 29:4-9   The fate of the people, be it living in freedom, in captivity, or under the rule of their enemies in their own land, was solely at the will of the Lord. This is recorded throughout Judges and onward. The word of the Lord through Jeremiah explicitly notes this.   It is the Lord who sent them into exile. He did it by the hand of Nebuchadnezzar, and their exile was to Babylon. This wasn't an aberration. Rather, it was prophesied in advance, and even the number of years the exile would continue was told to them by Jeremiah in his words to them.   During the time of that exile, at the Lord's direction, they were expected to render unto Babylon the things that belonged to Babylon. Babylon was God's chosen instrument to chastise Israel for its aberrant ways. If they rebelled against the authority placed over them, there would be consequences.   The Lord instructed them to live in peace in their new land. To disobey that would be to incur the Lord's wrath. Likewise, they would incur the wrath of those who held them captive. That truth has not changed to this day. Whether they accept their state in the world or not, and whether they believe in the Lord or not, they are to render unto whatever nation they live in what belongs to that nation, and they are to render unto God what belongs to Him.   The same is true for believers. Paul says in Romans 13 –   “Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. 2 Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves.” Romans 13:1, 2   Stand on the word when such things arise. God has ordained your time, place, and station in life. Live within the framework of those things in a manner that will honor Him.   Lord God, in so many ways, You have taken the pressure off us. When Your word tells us to do something, all we need to do is be obedient to what You have said. Help us to remember this, complying with such things according to Your will for each of us. Amen.

Saturday, 29 August 2026   And He said to them, “Whose image and inscription is this?” Matthew 22:20   “And He says to them, ‘Whose, the ‘likeness, this'? And whose inscription?'” (CG)   In the previous verse, Jesus asked for the coin of the census. Complying with His request, they offered Him a denarius. With that now in His hand, Matthew next records, “And He says to them, ‘Whose, the ‘likeness, this'?'”   This is a new word, eikon, which signifies a likeness. HELPS Word Studies says “properly, ‘mirror-like representation,' referring to what is very close in resemblance (like a ‘high-definition' projection, as defined by the context).”   In 2 Corinthians 4:4, it is used of Christ, “who is the image of God.” That thought is expressed again in Colossians 3:14. In this word, one can see the etymological ancestor of our modern word icon. That passed into English through the Late Latin icon during the 1500s. Jesus' question specifically asks of a person who is stamped onto the coin. From there, He adds, “And whose inscription?”   Another new word is seen, epigraphé, an inscription. The word is derived from epi, upon, and graphó, to grave, particularly to write. Thus, a literal translation would be to upon-write. However, this is what an inscription is: something written upon an object, paper, etc. This word is found only in the synoptic gospels.   Some older translations say “superscription,” but that is technically off. A superscription is written on the top, outside, or above something else, while an inscription is carved, engraved, or written directly onto a surface or into the main body of an object. One can see the etymological granddaddy of our modern word, epigraph.   Of this coin, Vincent's Word Studies says –   “Images on coins were not approved by the Jews. Out of respect to this prejudice none of the earlier Herods had his own image impressed on them. Herod Agrippa I., who murdered James and imprisoned Peter, introduced the practice. The coin shown to Christ must either have been struck in Rome, or else was one of the Tetrarch Philip, who was the first to introduce the image of Caesar on strictly Jewish coins.”   Life application: This is undoubtedly a Roman coin. Jewish coins were not minted with human figures due to prohibitions found in the Law of Moses. In Deuteronomy 5:8, it says, “You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.”   The reason for this goes back to Deuteronomy 4:12, “And the Lord spoke to you out of the midst of the fire. You heard the sound of the words, but saw no form; you only heard a voice.”   Israel was to learn to reverence the unseen Lord, never attempting to replicate what they thought He might look like, something that would otherwise lead them directly into idolatry. That, however, didn't work. Their history, from their very inception at Sinai, was filled with making images and bowing down to them.   This is because we as humans desire something tangible and visible to help us process our thoughts or direct our attention to. God knows this, but the lesson had to be lived out. In the coming of Christ Jesus, God has revealed Himself in a way that removes this lack.   We now have the image of God in the Person of Jesus. Although the Jews call this blasphemy and many Christians condemn portraying Jesus in photos, as if that is idolatry, it is exactly what God has allowed.   The same people who get bent out of shape over a painting of Jesus' face will never have a problem with a painting of Jesus riding on a donkey, as if the scenery changes the intent.   Jesus is represented in plays and movies as an evangelism tool. This is applauded by the same people, but for some reason, having a portrait of Jesus sends them into a conniption. This is illogical. God has given His Son to the world as a means of understanding Him. The humanity of Jesus allows us to understand God in a way we can appreciate.   Hold fast to the notion that what God has done is good. It is what keeps us from the sin of idolatry when we follow the admonition of Scripture, “...looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God” (Hebrews 12:2).   Lord God, thank You for Jesus. In Him, we can contemplate Your goodness in a way that would never have been otherwise possible. We praise You for Your glory, displayed in His Person. How great You are, O God. Amen.  

Friday, 28 August 2026   Show Me the tax money.” So they brought Him a denarius. Matthew 22:19   “‘You display to me the ‘coin, the census'.' They also offered to Him – denarius.” (CG)   In the previous verse, Jesus knew that they were setting a trap for Him with their question about paying the census. Therefore, He challenged them on it, calling them hypocrites. In order to give them a response, He next says, “You display to me the ‘coin, the census'.”   Instead of directly answering their question, He asks for the coin used when paying the Roman census. As this was the approved coin, it means that every person in the country had their census paid for with it.   Whatever they hand Him, therefore, will provide His answer to their question. If He sides with the Herodians, the Pharisees will be able to accuse Him. If He sides with the Pharisees, the Herodians will be able to accuse Him. How will He get out of this? Not yet knowing His intent, “They also offered to Him – denarius.”   The denarius is a Roman coin. Depending on what the census tax was referring to in Matthew 17, this may help us understand the didrachma mentioned there –   “When they had come to Capernaum, those who received the temple tax came to Peter and said, ‘Does your Teacher not pay the temple tax?' 25 He said, ‘Yes.' And when he had come into the house, Jesus anticipated him, saying, ‘What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?' 26 Peter said to Him, ‘From strangers.' Jesus said to him, ‘Then the sons are free. 27 Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you.'” Matthew 17:24-27   Regardless of the meaning of that tax, the denarius was a standard coin, known to be widely used among the people. It has already been noted in two parables, indicating that it was the standard coin used by the people when dealing with such matters –   “But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, ‘Pay me what you owe!'” Matthew 18:28   “For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. 2 Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.” Matthew 20:1, 2   As this is so, Jesus will make a point about the matter based on this.   Life application: If you are planning on making an accusation or a defense about a matter, one sure way to bolster your side of the argument is to have a physical prop at hand. In a trial, something with fingerprints on it is a certain way of proving that a person's hand was on whatever is presented.   Having photos of a person doing something, legal or illegal, can be used to prosecute or defend. Such things work because people can see them. They become undeniable pieces of evidence to support one's position.   Instead of just saying what is on His mind, Jesus uses a physical, tangible prop to support what He is about to say. Depending on what is said, and also who says it, an air-tight case can be made, beyond which there can be no contestation.   Remember this as you deal in such matters. If you have such a prop available to you, be sure to include it. Words can have strength, but physical evidence of some sort can be the final nail in the coffin when it is presented.   Lord God, help us to think matters through so that we will take the right avenue that is needed to resolve the difficult matters that arise in our lives. May this be especially true when we deal in matters which include our relationship with You. May our lives and actions always bring glory to You. Amen.  

Thursday, 27 August 2026   But Jesus perceived their wickedness, and said, “Why do you test Me, you hypocrites?” Matthew 22:18    “Having known, also, the ‘Jesus', the ‘depravity, theirs', He said, ‘Why, Me, you test, hypocrites?'” (CG)   In the previous verse, Jesus was questioned whether it was right to give a census to Caesar, or not. In response, it says, “Having known, also, the ‘Jesus', the ‘depravity, theirs'.”   A new word is seen here, ponéria, depravity. It is derived from ponos, toil, and by implication anguish or pain. HELPS Word Studies defines it as pain-ridden evil. These men were working out evil like a criminal would. Spending their effort on what would benefit them at the expense of others.   In Mark, it says that Jesus knew their hypocrisy. Luke uses a word signifying craftiness. Jesus was able to know, without a moment's hesitation, that they were trying to trap Him. As such, “He said, ‘Why, Me, you test, hypocrites?'”   They were presenting one face while getting ready to put on another, as the term hypocrite implies. As soon as they heard Him give an incorrect answer, which they thought would come from any answer He gave, they would pounce on Him like rabid animals.   But that seems less likely now that He has demonstrated that He is aware of their wicked intentions.   Life application: How often does it happen that you have something occur in your life and you're not sure what to do about it, but then a few days later, the pastor preaches on exactly what you needed to know? Or maybe, you read the Bible a couple days later, and there is the answer that you could have used to resolve your difficulty.   Likewise, how often does something happen which would otherwise be difficult for you to handle, but just the day before, or maybe that very morning, you had read something in the Bible that mirrors the situation in which you find yourself?   When this happens, what does that tell you? In the first instance, you might say to yourself, “I need to read the Bible more often. If I had just spent my time there, this wouldn't have been a problem.” In the second instance, you might say, “I sure am glad I spend each day reading the Bible. If I had skipped this morning's reading, I may not have had a clue about what to do!”   The Bible is a book of many types of instruction, one of which is life in general. As you go through your life, you are bound to have instances like these come up because God created mankind. His word is a blueprint for the proper operation of human beings.   Marriage, work ethic, saving money, raising children, etc., are a part of what we engage in during our lives. The Bible gives sound advice, whether implicit or explicit, on such matters. Therefore, it is natural that we will find the answer to difficulties in such matters there.   Jesus' example provides us with the knowledge that we should consider what people are up to when they ask various questions. Some people may seem like they are asking about one thing, when their ulterior motives are kept hidden away for a later time. The people Jesus interacted with are real people, not characters in a book.   As such, when we see how they interact with Jesus, we can learn from that. Consider this as you read the Bible. We can learn so much as we consider the words before us, one aspect of which is human behavior. Great stuff from the Creator to those willing to engage with His word, our blueprint for a properly run life.   Lord God, it is always a joy to read Your word and then find that what we read fits into the next things we are doing in our daily lives. It is like a wink from You that You have ordained our days and are directing us according to Your wisdom. Thank You for Your wonderful word. Amen.

Wednesday, 26 August 2026   Tell us, therefore, what do You think? Is it lawful to pay taxes to Caesar, or not?” Matthew 22:17   “You tell, therefore, us what You, it seems? It permits to give census to Caesar or not?” (CG)   In the previous verse, it was noted that the disciples of the Pharisees and the Herodians went to Jesus, buttering Him up with platitudes. Now that they feel He is primed for a fall into the trap they have set, they say, “You tell, therefore, us what to You, it seems.”   Here it goes. In the previous verse, they said to Jesus, “Teacher, we have known that true, You are, and the ‘way, the God' in truth You teach, and not it concerns You about anyone. Not, also, You look to ‘appearance, men'.”   Now, instead of asking what Scripture (the ‘way, the God') says, they ask for an opinion that is surely intended to trap Him in a moral, religious, or cultural dilemma. One can see them salivating over the answer He will give, knowing that they have Him in a box. And so, with this in mind, they ask their question, “It permits to give census to Caesar or not?”   The kensos, census, was introduced in Matthew 17:25. It is a poll tax that was not paid in their Jewish currency but in Roman coin. This is a problem and a dilemma that the people faced. Should they obediently submit to those who ruled them, or should they rebel against their authority?   This is where they feel that they have trapped Him. If He says to not pay it, the Herodians are standing there, ready to report Him to the Roman authorities for being a rebel against their duly set authority.   On the other hand, if He says that they were to pay the poll tax, the Pharisees, as the religious authorities over the people, would be able to tell the masses that Jesus was a traitor to the nation, placing the authority of the Romans above supposed allegiance to God, who established them as a people.   The idea of “supposed” is not that the people could be disobedient to God, but that there may be a contingency not suggested in the presentation of their false dilemma that had nothing to do with disobedience to God.   Life application: As noted in a previous commentary, fallacies are mistakes in reasoning that render an argument weak, unsound, or invalid. The content of the fallacy is based on an already broken structure of argumentation.   The problem is that people quite often do not know what fallacies are or when they are presented. Instead, they hear what is being presented and, without thinking the matter through, assume that what is stated is valid.   And there are a seemingly endless number of fallacies to contend with. Some, like the false dilemma, are often so seemingly innocuous that they are hard to pin down, especially when one is under pressure to give a response.   A few common fallacies are: Ad Hominem – Attacking the person making an argument instead of the argument itself. Straw Man – Changing or exaggerating an opponent's argument to make it easier to knock down. False Dilemma – Pretending there are only two choices when there are more options. Appeal to Authority – Claiming something is true just because an expert or famous person says so, without real evidence. Bandwagon (Ad Populum) – Saying an idea is right because lots of people believe in it. Circular Reasoning – Repeating the claim inside the proof itself instead of giving a real reason. Slippery Slope – Claiming that a small first step will lead to a giant, bad disaster without proof. Hasty Generalization – Making a giant rule based on just a small example.   We hear these errors in thinking all the time, but don't consider them because we have not taken the time to understand what is being presented or who is presenting the information.   Take time to go to a website that specifically lists fallacies and look them over. Consider each one in your mind before moving on. This will help you immensely when you hear people refer to all types of matters.   One from a religious perspective was given by John Hagee when he was selling a book about Jesus. He said, “Jesus never claimed to be the Messiah.” Obviously, he had never read the Bible through because Jesus explicitly claimed to be the Messiah in John 4:26, John 17:3 (which uses the word “Christ”, and which means “Messiah”), etc.   Further, the terms Messiah and Christ, when referring to Jesus, are stated well over 250 times. But what John Hagee did was to build a Straw Man fallacy by redefining what “Messiah” means for his own purposes. He then essentially said, “See, Jesus never claimed this.”   But how many people went out and bought the book? And how many continued to sit under his teaching after such an enormous, purposeful attack against the position and authority of Jesus? The fact that they accepted his word reflects another fallacy mentioned above, the Appeal to Authority. “Oh, the preacher is a specialist on this or that. Therefore, what he says must be true.”   Be careful to know when you are being sold a bill of goods. Jesus was prepared, as we will see.   Lord God, keep us from false teachers who present misleading, bogus, and even heretical doctrines that will blind us to the truth of Your word. Give us wisdom to understand how what they present is false so that we will not be duped by their words. Yes, help us in this, O God. Amen.  

Tuesday, 25 August 2026   And they sent to Him their disciples with the Herodians, saying, “Teacher, we know that You are true, and teach the way of God in truth; nor do You care about anyone, for You do not regard the person of men. Matthew 22:16   “And they send to Him the ‘disciples, theirs' with the Herodians, saying, ‘Teacher, we have known that true, You are, and the ‘way, the God' in truth You teach, and not it concerns You about anyone. Not, also, You look to ‘appearance, men'.'” (CG)   The previous verse noted that the Pharisees left and took counsel on how they might ensnare Jesus in His words. That continues now, saying, “And they send to Him the ‘disciples, theirs' with the Herodians.”   The Héródianoi, Herodians, are introduced at this point. Both Strong and the NAS Exhaustive Concordance say these are “partisans of Herod.” They are mentioned only three times between Matthew and Mark. Of them, Cambridge says –   “The Herodians are not named except in the first two Gospels; nor does Josephus include them in his account of Jewish sects. They were probably numerically insignificant, and may indeed have consisted merely of a few renegade Jews, who belonged to Herod's court.”   Though nothing more is known about them, as other scholars admit, there are pages of speculation on them. Whatever their political and/or religious leanings, at this time, they were in cahoots with the Pharisees, having come with their disciples, “saying, ‘Teacher, we have known that true, You are, and the ‘way, the God' in truth You teach.'”   You can see what they are up to. It just said in the previous verse concerning Jesus, “how, Him, they might ensnare in word.” In order to do that, they speak to Him with platitudes, buttering Him up so that He will be caught off guard concerning their true intent. It is a common ploy that is universal to mankind. Continuing on, they say, “and not it concerns You about anyone.”   A new word is seen here, meló, to concern. It deals especially with paying attention, giving thought to a matter, or taking an interest in it. In other words, their intent is that “the opinions of others don't matter.” They are handing out platitudes before the words intended to trap Him are set forth. In confirmation of their words, they next say, “Not, also, You look to ‘appearance, men'.”   This is something expected by the law when dealing with people from a judicial standpoint –   “You shall not show partiality in judgment; you shall hear the small as well as the great; you shall not be afraid in any man's presence, for the judgment is God's.” Deuteronomy 1:17   “You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous.” Deuteronomy 16:19   Thus, these men are essentially saying, “You certainly uphold the standards set forth by Moses.”   Life application: These people spoke to Jesus in a manner that buttered Him up based on standards set forth in Scripture. They figured that in this approach, Jesus would be caught off balance when they submit to Him a question intended to ensnare Him. However, they didn't realize that Jesus is the ultimate Author of Scripture.   As this is so, He was fully aware of other verses that warned against people just like them –   “For there is no faithfulness in their mouth; Their inward part is destruction; Their throat is an open tomb; They flatter with their tongue. 10 Pronounce them guilty, O God! Let them fall by their own counsels; Cast them out in the multitude of their transgressions, For they have rebelled against You.” Psalm 5:9, 10   “A lying tongue hates those who are crushed by it, And a flattering mouth works ruin.” Proverbs 26:28   Jesus will be able to deal with these men in an appropriate way because He was aware of their tactics. And He was aware of them because He knew what Scripture says about such people. This is why it is important to read the word, contemplating what it says, and remembering the truths it conveys.   The more you read it, the more you will be able to do this. Jesus gave us Scripture, expecting us to follow Him in our understanding and right-application of it. Be sure to pay heed to what the word says!   Lord God, may we be diligent in our study of Your word. The more we read it and assimilate its truths into our lives, the more we will be molded in our thinking to what You have presented there. Give us the will, desire, time, and ability to grasp its many truths, applying them to our lives as we live in Your presence. Amen.

Monday, 24 August 2026   Then the Pharisees went and plotted how they might entangle Him in His talk. Matthew 22:15   “Then, having gone, the Pharisees, counsel, they took: how, Him, they might ensnare in word.” (CG)   In the previous verse, Jesus summed up the parable of the wedding feast, saying, “Many, also, they are invitees, and few, elect.” Having said that, and fully understanding Jesus' meaning as conveyed in the parable, it next says, “Then, having gone, the Pharisees, counsel, they took.”   The word tote, then, tells us this is chronological. Jesus has told them in parables what was to come upon them. This would have them completely riled up, understanding that Jesus' intent was that they would not be included in the good things that lie ahead.   It would be like telling the pope the same type of thing today. He would be incredulous that anyone would dare say he was not fit for the position he held and that he would be swept away in his iniquity. Therefore, these Pharisees assembled to hold counsel “how, Him, they might ensnare in word.”   Here is a word found only here in Scripture, pagideuó, to ensnare. It is from pagis, a snare. They will attempt to ensnare this great wordsmith who was so eloquent in speaking parables by the very words He seemed to have such mastery over.   The singular “word” signifies an utterance. It is like our question today, “What is the good word?” They are looking to take some thought expressed by Jesus and have Him ruin Himself. In a society ruled by Rome, words could lead to execution. In a society under the authority of the Law of Moses, words could lead to punishment, being cut off from the nation, or execution.   Therefore, if they could pit what Jesus said against one side or the other, they could have Him out of their way.   Life application: In today's world of social media, it isn't hard to know what a person is really thinking. Politicians come forward with platforms that appeal to the masses, but later, their old posts or tweets are brought forward that are completely contrary to the public statements they have recently made.   In such cases, it is clear that the words they should be identified with are those said when there was no public eye to watch over them. If they took a particular stand at an earlier time, it is to be accepted that this is their true stand.   Likewise, when undercover reporters talk to someone about their views in private, those views are to be trusted above what they would say in public. They will reveal the true substance of the person's thoughts.   When a person is put into a spot where he is trapped between two seemingly conflicting ideologies, he will need to navigate clearly through the snare that has been set for him. In such cases. This type of situation is often only what is known as a false dilemma. A false dilemma is also known as an either-or situation or a black-and-white scenario.   Limited choices are presented as the only possible options. However, such a submission will often ignore other paths that are present. Unfortunately, when people are put in such a spot, they cannot mentally untie the knot they have been presented. And so, they feel they have to make a choice where they will look good in one way while looking bad in another.   Follow the words ahead and see how Jesus navigates through such a false dilemma. When you understand that what was presented was not the full scope of what He could do, you can and should learn from His response. Pay attention to such challenges you may face and take a moment to think through your response.   Also, be sure to be as consistent in your words when you are in a private setting as you would be in a public setting. In addition to that, if you truly have changed over the years, you might consider going back through your past social media posts to remove things you said when you were thinking in a manner that no longer reflects your values.   Lord God, help us to have proper words that are filled with grace, respect towards others, and that always honor You. It is easy to stray into unhealthy discourse with others if we don't monitor ourselves. So remind us of who we are because of who we belong to and what we should be saying as we live our lives in Your presence. Amen.

Sunday, 23 August 2026   “For many are called, but few are chosen.” Matthew 22:14   “Many, also, they are invitees, and few, elect.” (CG)   In the previous verse, Jesus finished His words to the leaders of Israel concerning the parable of the wedding feast, where the king told his servants to bind the man without garments, take him away, and cast him into outer darkness, where there is weeping and the gnash of the teeth. With that stated, He repeats words from Matthew 20:16, “Many, also, they are invitees.”   Most translations say “called.” But that is a past participle forming the passive verb phrase “are called.” That is not the intent. The word means invited (as in the state of being invited), but saying invited makes it a predicate adjective. To make the intent unmistakable, it should read “invitees.”   In other words, it is the state in which people are. The gospel is spoken. All who hear it are invitees. However, only those who respond become a part of the next category, where Jesus says, “and few, elect.”   The word elektos, elect, can carry some theological baggage in people's minds, because of the debate of what it means, especially the wrongly considered idea of election claimed by Calvinists. The most literal way of saying this would be “and few, selectees.” But that sounds like people on a county commission.   The intent is the state in which the people exist. They are the elect because of what was done and what they accepted in relation to that. The call for the wedding went out, people responded (free will), and they became elect because of their assent to attend. Paul uses the word in Romans 8:33 –   “What then shall we say to these things? If God is for us, who can be against us? 32 He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? 33 Who shall bring a charge against God's elect [elektos]? It is God who justifies.” Romans 8:31-33   God sent His Son, delivering Him up for us. We heard the message, believed it, and became elect. The process is grace. One cannot merit grace. A banquet was prepared based on the completed work of God's Son. After that, people were called to attend (invitees). Those who were called rejected the offer.   From there, others outside of the first group were called (invitees). They did nothing to merit the call. Instead, it was God's grace being directed toward them. Those who heard and responded from the invitees became elect.   HELPS Word Studies says, “Typically, eklektós (‘select, chosen') describes people who choose to follow the Lord, i.e. become God's choice by freely receiving faith (pístis) from Him. Accordingly, these two terms are directly connected (see Tit 1:1; Lk 18:7,8).”   Life application: Entering the kingdom only comes through faith, and it only comes apart from the law, even if those under the law have faith. For those of Israel who were invitees, it was based not on what they did, but on what Jesus did. However, most rejected the premise, feeling that because of the law, they merited God's favor already.   Gentiles, never having the law, hear the message and become elect by believing it. Where was law (other than Jesus' fulfillment of it) ever a part of the process? It was not to be found! And yet, as soon as people hear that Christ died for their sins and they believe, someone comes along and tells them they must observe the law!   How can we be so dull as to believe such an unscriptural thing? The gospel of our salvation does not say a word about law –   “For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He rose again the third day according to the Scriptures.” 1 Corinthians 15:3, 4   That is it. That is the gospel. Once one believes, Paul then says –   “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, 14 who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.” Ephesians 1:13, 14   How can we take such a simple message and muddy it up so badly? Trust the plan that God has given. Don't add to it. Just believe and then stand fast in what you were told! Jesus did it all. We can rest in that.   Lord God, may we confidently put our faith in Christ alone for our salvation and for all future promises related to that. Keep us from getting misdirected by those who look to gain from our freedom, placing us again in the chains of law observance. We are free in Christ. Help us to always remember that and praise You for it. Amen.

Saturday, 22 August 2026   Then the king said to the servants, ‘Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth.' Matthew 22:13   “Then, the king, he said to the servants, ‘Having bound his feet and hands, you take him, and you cast into the ‘darkness, the outer'. There, it will be the weeping and the ‘gnash, the teeth'.'” (CG)   In the previous verse, the king asked the man how he came into the nuptial without a wedding garment. When asked, he was speechless. It next says, “Then, the king, he said to the servants.”   A different word is used here. In verse 3, it was doulos, a bondservant. Here it is diakonos, an attendant, such as a waiter at a table.  It would be best not to read too much into this. Paul calls himself both in his epistles. However, the distinction may be that because the wedding ceremony is readied, the designation of the attendant is in line with voluntary service rather than that of compulsion. Of these servants, the king says, “Having bound his feet and hands.”   Things are not looking good for this fellow. As he is representative of anyone who is not properly attired, meaning covered by the righteousness of Christ, there will be many who will find out what it means to reject Him and His offer of peace with God.   As suggested in previous commentaries, the man is being used as a representative of not having Christ's righteousness. It is not that any will somehow creep into the gathering of the saints who are not worthy, but that this is what those who are not worthy can expect. Of them, the command continues, “you take him, and you cast into the ‘darkness, the outer'.”   Some manuscripts leave off the words “you take him.” So either a scribe missed that in the original (something that is very easy to do), or maybe it was added to relieve the abrupt nature of the command without that inclusion.   Either way, the ultimate end of the man remains unchanged. He is cast into outer darkness, a thought repeated from Matthew 8:13, which followed the thought, “And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matthew 8:12).   In both, the idea of Israel not getting a free pass is seen. They must come to God in the same manner that is set for all people. There is one way to be deemed right before God, and it centers on the Person and Work of Jesus. Understanding that, the parable continues with, “There, it will be the weeping and the ‘gnash, the teeth'.”   Again, the words follow what is said in Matthew 8:13. There will be joy and blessing for those who receive the gospel. There will be sadness and misery for those who do not. The parable details this fact. Faith in Jesus is the difference between the two.   Life application: The account of Matthew 8 detailed the faith of the centurion, a gentile who understood Jesus' authority and capabilities. His faith exceeded that of all others in Israel (Matthew 8:10). This is what prompted Jesus' words concerning those who would sit and dine with Abraham, Isaac, and Jacob in the kingdom.   The parable of the wedding feast parallels that thought. Though it doesn't mention faith, it does note the unworthiness of some and the worthiness of others. Determining what makes one worthy, faith, makes the parable understandable.   It is not uncommon to hear people say that they have lost their faith because of a calamity, difficulty, or major trial in their lives. Is that a reason to lose faith? If so, it means that we are conditioning our faith on our circumstances, not on the object of proper faith, meaning Jesus.    If anything, our hope in Christ should strengthen when we face such catastrophes. If this world (not God) is weighing us down, we should want to be out of here and with God all the more, not less. Take time to evaluate why you believe what you believe. God does not promise us easy lives, freedom from pain or trial, wealth, or any such thing during this life.   He does, however, promise us a new and far better existence in His presence someday. That is what we should be focusing on. Be sure to fix your eyes on Jesus. Anything else will lead to unhappiness as you walk through this fallen, troubling world.   Lord God, it is certain that difficulties, trials, and tribulations can be expected in this life. Help us to navigate through them with our faith only increasing as we await the day when we are forever in Your presence. Give us the wisdom to stand fast on Your promises which lie ahead. Amen.  

Friday, 21 August 2026   So he said to him, ‘Friend, how did you come in here without a wedding garment?' And he was speechless. Matthew 22:12   “And he says to him, ‘Shammer! How – you entered here, not having ‘apparel, nuptial'?' The ‘also', he muzzled.” (CG)   In the previous verse, Jesus, still relaying the details of the parable, said that when the king came in to see the guests, he saw a man who did not have on a wedding garment. Seeing him, Jesus notes, “And he says to him, ‘Shammer!'”   This is the second of three uses of the word hetairos. HELPS Word Studies defines it, saying, “properly, a companion (normally an imposter), posing to be a comrade but in reality only has his own interests in mind.” They also note he is acting for self-gain.   The man is seen to be unqualified to be at the wedding. Therefore, the king continues, “How – you entered here, not having ‘apparel, nuptial'?”   As noted in the previous commentary, this is an example of the care that will be given to the matter of the feast. It's not that a person who is not qualified to be there will be mistakenly taken at the rapture. Rather, it is a way of demonstrating limitation. Only those who are properly attired will be able to attend.   God knows, in advance, who is His and who is not. In a good church with good doctrine and a right heart for the Lord, there may be some who are only there for a selfish reason. They will be excluded.   In a bad church with few who care about the Lord, there may be some who still hold to the truth and have faith in the Lord and His word. They will be included while the others are excluded. As it says in 2 Timothy 2:19, “The Lord knows those who are His.” Finishing up the thought, Jesus says, “The ‘also', he muzzled.”   Considering that Jesus' parable points to those of the law who have rejected the grace of God in Christ, Paul's words of Romans 3 fit these words well –   “Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. 20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.” Romans 3:19, 20   Life application: For those who insist on law observance, it is good to be reminded for whom the law is designed. Is this how you want to be perceived by God? Paul says –   “But we know that the law is good if one uses it lawfully, 9 knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 10 for fornicators, for sodomites, for kidnappers, for liars, for perjurers, and if there is any other thing that is contrary to sound doctrine, 11 according to the glorious gospel of the blessed God which was committed to my trust.” 1 Timothy 1:8-11   Is that how you want to be considered in God's eyes? If so, keep up with your law observance! When you are evaluated in accord with the standard you have chosen, you will find yourself removed from God's presence because of your unfaithful stand.   You have willingly continued to place yourself at enmity with God, because it is by law that we have the knowledge of sin. When sin is committed under the law, judgment must be meted out. However, in Christ, because of trusting in His fulfillment of the law, Paul says we are not under law but grace.   As we are not under law, there is no judgment leading to condemnation. Sin cannot be imputed where law does not exist. This is what it means to be “in Christ.” As Jesus has met God's standard, and because we have trusted in the imputation of His righteousness to us by faith, we are a part of Him, set aside from any chance of condemnation.   Why would anyone want to set that aside and live under law? And yet, it is as common as mosquitoes in Florida in the summertime. People need to think clearly about the consequences of their prideful actions. By placing oneself under law, he is bound to the consequences of violating that law.   People understand this in other areas of life. In the US, there is an enormous exodus of people from liberal states where laws are passed to punish the people with high taxes, removal of personal freedoms, and the imposition of nutty restrictions. They want to be freed from those things, understanding that the move will take them to a place where those laws don't exist.   Law is the problem! And yet, in our spiritual lives, so many keep going back to the source of penalties instead of the freedom in Christ. Think things through. Trust in God's grace. Rest contentedly in the full, final, finished, and forever work of Jesus Christ our Lord.   Lord God Almighty, help us to think clearly about where we will hang our proverbial hat in matters related to salvation. May we never consider hanging it anywhere but on Jesus' completed work. To Your glory, we pray. Amen.  

Thursday, 20 August 2026   “But when the king came in to see the guests, he saw a man there who did not have on a wedding garment. Matthew 22:11   “Having entered, also, the king, to view those reclining, he beheld there – man, not ‘having been donned, apparel, nuptial'.” (CG)   In the previous verse, Jesus continued the parable, noting that the king's servants went to the roads and gathered as many as they found, both evil and good, filling the nuptial. He next says, “Having entered, also, the king, to view those reclining.”   The verb theaomai, to look closely at, is used. It is as if gazing at a spectacle. As seen previously, it is the root of théatron, a spectacle in a theater, something one carefully sees and contemplates. The king is pleased to look upon his guests and see them all acceptably ready for the event.  However, it next says, “he beheld there – man, not ‘having been donned, apparel, nuptial'.”   The eye of the king, while looking over the theater of humanity who have been invited from all areas, lights upon a single man who is not appropriately attired. Many commentators refer to ancient customs where those attending weddings were given special garments by the one inviting in order to identify them as members of the wedding party.   A list of verses from the Bible is given, none of which prove this was a universal custom. Despite that, it seems logical that this is the case here, not because it was standard custom, but because of who was invited, meaning everyone they could find, including both evil and good.   It would be unlikely that the poor would have a particular garment identifiable to a king at a wedding. Hence, as the invitation was accepted, for the sake of the parable, a garment identifiable to him would be issued. That is referred to by Jesus in Revelation –   “He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels.” Revelation 3:5   Although referring to a different group in Revelation 19, the same metaphor is clearly explained there –   “And it was given to her that she should be clothed – ‘fine linen, pure, and radiant'. The ‘because' fine linen: the ‘righteousnesses, the saints' it is.” Revelation 19:8 (CG).   Although one might ask, “How could someone get into the wedding banquet if this is referring to a time after the rapture?” Such a supposition would mean that God made a mistake in rapturing someone who wasn't worthy.   That is not the point. A single man is identified out of the seemingly endless number of people there. Thus, the point is one of limitation. Not a single person who does not possess the righteousnesses of Christ will be accepted. Thus, the meaning is that one will not be accepted because of wealth, status, culture, intelligence, or any other reason than the imputation of righteousness from Jesus to the individual.   Therefore, the “man, not ‘having been donned, apparel, nuptial',” is an advanced warning that if one has not called on Christ, he is not worthy of participating in His wedding feast. As the parable is spoken to the people of Israel who are under the law, Jesus is telling them, quite plainly, that they will no longer be a part of. what God is doing.   The burning of the city, the rejection of their supposed worthiness, and the calling of all others is the highlight of this verse, summed up in the man's not wearing the appropriate attire. It is a truth that extends to all in the future, but the focus is on Israel and the law at this time. Only in coming to Christ is one acceptable before the Father.   Life application: Those in Israel who were determined to hang their proverbial salvation hat on Moses would never the righteousness of Christ. Original sin blocked them from being qualified, and sinning under the law marked them as incapable of overriding the fallen nature of Adam.   This is what law does. It puts up a barrier between God and man. And more, in pursuing the law instead of resting in Christ's righteousness, pride is revealed. That only puts a greater barrier between the two. It is a barrier that cannot be breached but which must be removed entirely.   In Romans 8, Paul writes of the law of the Spirit (trust in Christ) being opposed to the law of sin and death (living under the Law of Moses). He sums up that thought, saying, “So then, those who are in the flesh cannot please God” (Romans 8:8).   If you are trusting in adherence to the Law of Moses, you are not pleasing to God. You are an affront to Him. He has given us the way of righteousness by sending His Son to do what deeds of the law could never do. Trust in Christ, give up your arrogance of law observance, and be reconciled to God before it is too late.   O God, how foolish we are if we think we can do better than what You have done in the sending of Jesus. May we trust in His merits alone to obtain our garments of righteousness. Thank You that they are attainable through what He did for us! Amen.

Wednesday, 19 August 2026   So those servants went out into the highways and gathered together all whom they found, both bad and good. And the wedding hall was filled with guests. Matthew 22:10   “And having departed, the ‘servants, those' into the roads, they gathered all, as many as they found, evil, both, and good. And it filled, the nuptial – reclinings.” (CG)   The previous verse noted that the king said to his servants to go through the through-departures and as many people as they found, to call them to the nuptials. He next says, “And having departed, the ‘servants, those' into the roads, they gathered all.”   Out they went, dutifully looking for people to attend the wedding ceremony. One can imagine the apostles and early disciples, once finding that Gentiles were to be a part of the kingdom, actively going out and sharing the good news.   Those who heard this parable would remember it and consider that the plan waswe set and all they needed to do was engage their feet and get going. What they had no idea about was the scope of the task, either in expansion or in time –   “Therefore, when they had come together, they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?' 7 And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority. 8 But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.'” Acts 1:6-8   When Jesus was departing, these disciples were still thinking of the promised earthly kingdom, not realizing that two-thousand years would pass, and that every nation on the planet was to be evangelized. Nations that didn't exist at the time would participate in the process.   As the world has evolved, the priority has remained unchanged in the lives of those who have accepted the call to continue inviting others to the coming event. That is in fulfillment of the words of the parable, saying, “as many as they found, evil, both, and good.”   A new word is seen here, te, a primary particle of connection or addition. Generally, it is translated as both or also. HELPS Word Studies says it “occurs 204 times in the NT and unfortunately is often not translated.” They rightfully rue over the fact that translators do not include such articles, as if they are unnecessary.   Of the words of this clause, Cambridge says, “bad and good] Who will always co-exist in the Church on earth.” Other commentators repeat the same thought. That misses the point and incorrectly explains the parable. This is not referring to bad people who remain bad in the church, as if they will or will not participate in the event. This is referring to the state of those who are called, when they are called.   No person is to be excluded from hearing the gospel. The “good” people who are honest, responsible with their lives, pay their bills by working decently, etc., need Jesus. The “bad” people like drug addicts, prostitutes, swindlers, and politicians(!) need Jesus too. All are invited to respond favorably to the good news. Someday, the last person to be evangelized will hear and respond. At that time, the rapture will take place, “And it filled, the nuptial – reclinings.”   Well, we don't need to worry about what the seating arrangements will be like. The idea of “reclinings” is the Middle-Eastern style of sitting at a low table. Of this style of dining, the Topical Lexicon says it –   “...portrays the first-century practice of reclining on a couch while partaking of a meal. In Scripture it frames scenes of fellowship, invitation, judgment, and eschatological promise. The posture itself is never incidental; it locates the participants within covenantal meals that anticipate the Messianic banquet and reveal the heart of Christ for sinners and saints alike.   Cultural Background of Reclining   By the early Roman period Jewish and Gentile diners adopted the Greco-Roman triclinium. Guests lay on the left side, feet extended outward, right hand free for eating. Reclining indicated belonging, honor, and enjoyment. Servants moved among the couches; hosts signaled welcome through seating order.”   Life application: As noted above, those who are in the church and who do not believe will not be a part of this event. The rapture will take those who are sealed with the Spirit (Ephesians 1:13,14). Our job is to tell others about Jesus. Their job is to believe.   Those who join a church and don't believe, for whatever reason, will not be taken. It is the sealing of the Spirit, something known by God, that will bring about our being taken to the feast that is coming. This gives good reason why the strong delusion Paul refers to in 2 Thessalonians 2 will be possible.   Although we don't know who is or who is not sealed with the Spirit, it is rather certain that the Pope has no personal relationship with Jesus. This unbelief permeates much of the Roman Catholic church, along with leaders and adherents of many major denominations.   When the rapture happens, and they are not taken, it will be easy to dismiss the event. They sit smugly in their religiosity, thinking they are the center of God's plans and purposes. The world, too, looks at them as the representatives of “true” Christianity. As such, their being left behind will provide a simple means of beginning this strong delusion.   Lord God, help us to diligently tell those around us about the prospect of eternal life in Your presence, paid for solely by the merits of Jesus Christ. May we never water down the gospel. There are no works of our own that will bring us any closer to You. Our faith in His works is the ticket. Thank You for this wonderful gesture of love and reconciliation. Amen.  

Tuesday, 18 August 2026   Therefore go into the highways, and as many as you find, invite to the wedding.' Matthew 22:9   “You go, therefore, upon the ‘through-departures, the roads', and as many, if you should find, you call to the nuptials.” (CG)   The previous verse noted that the king said to his servants that the nuptial was ready, but that those who had been invited weren't worthy. Because of this, Jesus continues, saying, “You go, therefore, upon the ‘through-departures, the roads'.”   This is a word found only here in Scripture, diexodos. It is derived from dia, through, and exodos, a departure (sometimes figuratively, as in death). The word signifies a way out through, such as an outlet. One could think of a modern indoor shopping mall where one goes through it to come to a way out. Thus, you traverse a distance in order to exit.   In the case of what is being conveyed, the focus has been transferred away from Jerusalem and, indeed, all of Israel. The city has been burned (verse 7), those who had been called were not worthy (verse 8), and so the gospel is now going into foreign lands. Where there are gatherings of people, be it on a country road, a small town, or a bustling city, one must go through in order to continue on, as if the whole world is a giant shopping mall of human souls.   Following the travels of Paul and those with him in the book of Acts will show this process. As he arrived in a city, he would begin the process, usually starting at the synagogue. They would normally quickly harass him, be found unworthy, and then he would press on with the saving message of the gospel to the Gentiles he encountered –   “Then Paul and Barnabas grew bold and said, ‘It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles. 47 For so the Lord has commanded us: “I have set you as a light to the Gentiles, That you should be for salvation to the ends of the earth.”' 48 Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed.” Acts 13:46-48   This process of going to the through-departures has continued on for over two thousand years as people walk, bike, take cars, trains, ships, and airplanes in order to go from one place to the next. Airports are like their own through-departures as a person gets off one plane coming in from Sarasota, Florida, through-departures in Atlanta, through-departures again in Detroit to Japan, and through-departures again to Iligan City in the Philippines.   As people traverse these airports, if they are industrious, they will blanket the airport with tracts about Jesus (be sure to give one to the lady at the coffee stand!). And why is this done? Because it is the commission of sharing the gospel, reflected in Jesus' next words, “and as many, if you should find, you call to the nuptials.”   The word has gone out. There is a Redeemer, and He has come to bring people from all languages, cultures, races, and locations to Himself through the sharing of the good news.   Life application: Why is it so important that you share the gospel? The reason is that if you don't, the people you come in contact with may never hear the saving message of Jesus. John 3:18 tells us that all people are “condemned already.” We don't need to do a thing to wind up in the Lake of Fire. That is our default position. If not you, then who?   And more, it should be taken as an axiom that Satan is doing his best to frustrate the going forth of the true gospel. One way that happens is by sending out his minions with false gospels. And they are diligent to get their word out. The annoying Jehovah's Witnesses who come to your door are doing Satan's bidding, stealing away souls from coming to a saving knowledge of Jesus.   The Mormons... they have a worldwide organization set up to share the wrong news, plant false churches, and lead people down the path to perdition. They are effective in getting their false gospel out, and they are motivated to do so. Most cults are. When you have to perform in order to participate, you are normally highly motivated to act.   Instead, Jesus trusts that those who have been deeply touched by the grace of the gospel will be willing to open their mouths and speak. Be a part of what is presented by Jesus in Matthew 22:0. He gave this parable as a revelation of what would be happening in the world after Israel turned their collective back on their Messiah. Now, it is our job to let the world see the glory of the Christ of the nations. If not you, then who?   Lord God, may we diligently go forth to the through-departures of the world, spreading the good news of Jesus Christ as we do. Be it a shopping mall, an airport, or a large city, whatever we are passing through, help us to remember to be about sharing this wonderful release from sin, which leads to restoration with You. Amen.

Monday, 17 August 2026   Then he said to his servants, ‘The wedding is ready, but those who were invited were not worthy. Matthew 22:8   “Then, he says to ‘servants, his', ‘The, indeed, nuptial, ready, it is. Those, also, having been invited, not they were worthy.'” (CG)   In the previous verse, the king heard of what transpired, and, being angered, he sent his troops, killed the murderers, and destroyed the city. Remembering that, it next says, “Then, he says to ‘servants, his', ‘The, indeed, nuptial, ready, it is.'”   The invitations had been sent to those in the city, representing Jerusalem, the seat of power and religious authority in Israel. Hence, it extends to the people of Israel who are under the authority of the leaders. Together, they are bound under the Law of Moses and its consequences, having rejected the offer of the New Covenant. The wedding, however, will still take place, despite the fact that “Those, also, having been invited, not they were worthy.”   Israel (those not worthy) rejecting Christ does not stop the redemptive process. It will just continue without them. Their unworthiness is based on their rejection of Christ. This is something anticipated in their time in the wilderness, as seen in Hebrews 3 –   “For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? 17 Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness? 18 And to whom did He swear that they would not enter His rest, but to those who did not obey? 19 So we see that they could not enter in because of unbelief.” Hebrews 3:16-19   The author of Hebrews directly ties “obey” to “belief.” Israel rejected Christ, typologically seen at the times the spies entered Canaan, followed by their rejection of the Lord's offer because of the bad report that was given. As such, they went into forty years of wandering in the wilderness, a type of their current state in the world for the past two thousand years.   Israel is unworthy of salvation in Christ because they rejected Christ and wanted to turn back to the world of sin (Egypt). This is their state at this time.   Life application: Despite being found not worthy, it does not, however, mean that Jews cannot be saved. Nor does it mean that they are saved in a different way than Gentiles (the heresy taught by hyperdispensationalism). Rather, they must do as stated in the Book of Hebrews –   “We have an altar from which those who serve the tabernacle have no right to eat. 11 For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. 12 Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. 13 Therefore let us go forth to Him, outside the camp, bearing His reproach.” Hebrews 13:10-13   The camp signifies the religious expression of the Law of Moses. Certain sacrifices were made, and then the bodies of those animals were burned outside of the camp, signifying sin's removal from the person or people for whom the atonement was being made. Those sacrifices being taken outside the camp typified Christ, who was crucified outside the walls of Jerusalem.   In other words, a person bound by the law today, meaning a Jew who has not received Christ, must put aside Moses as their religious identity and come to Christ (through His sacrifice), entering the New Covenant.   Further, their rejection of Jesus as a nation does not mean that they are permanently rejected by God and will never come to a national reconciliation with Him, another false teaching known as replacement theology, where the church is said to replace Israel.   What happened to Israel after the years of wilderness wandering? Moses died outside of Canaan, a picture of the law ending. From there, Israel, the nation, was brought through the Jordan (Christ, the Descender), they were brought to Gilgal, the Liberty – freedom in Christ, and they were circumcised as a nation, picturing the circumcision of the heart promised to the nation.   Everything has its place in God's economy. Unfortunately, people run with a particular doctrine because of failing to understand the larger picture of what God is doing in redemptive history. A lot of this is also based on a lack of trust in a literal reading of God's word from Old Testament passages.   God made promises to Israel that were never fulfilled at Christ's coming. Because of this, people have spiritually applied them to the church, robbing what belongs to Israel and taking it for themselves. Rather, those promises do belong to Israel, and they will be fulfilled when Israel calls on Jesus. May that day be soon.   Lord God, help us to rightly pursue Your word by keeping things in their intended context. Give us wisdom in how to evaluate Your word so that things will fall into their proper place, so that our doctrine will be correct. We pray that we will never mishandle or misrepresent Your intent for what is given in this sacred word. Amen.

Sunday, 16 August 2026   But when the king heard about it, he was furious. And he sent out his armies, destroyed those murderers, and burned up their city. Matthew 22:7   “Having heard, also, the king, he angered, and having sent the ‘troops, his' he destroyed the ‘murderers, those', and the ‘city, theirs' he burned.” (CG)   In the previous verse, the parable continued, noting that others among the kings' servants seized his servants and mistreated and killed them. Because of this, it next says, “Having heard, also, the king, he angered.”   Newer versions use a text that leaves off the verb “having heard” –   Having heard, also, the king, he angered. (CG) And the king was enraged. (BSB)   Either way, the king's fury was aroused. To reject his offer of attending the wedding was the greatest of offenses. It showed total disrespect to reject this. Notice how in this parable, the son is not killed. This is a post-resurrection parable directed at the rejection of the living Christ.   As noted, the servants picture those apostles and converts who were calling Israel to come to Christ, their recognized Messiah. The nation, following the leaders' rejection of Jesus, eventually turned away from any possibility of calling on Him, instead mistreating and killing those who believed. Therefore, the parable continues, saying, “and having sent the ‘troops, his' he destroyed the ‘murderers, those'.”   This is not specifically recorded in Scripture, even if it is alluded to in various ways. However, it is a well-known part of Jewish history. The troubles that came upon Israel are detailed in the writings of Josephus in The Jewish War. Tacitus (AD 105-110) gives descriptions of the event, as does Suetonius (around AD 120).   Other later writers include references to this, including Cassius Dio (AD 220), the Babylonian Talmud, and others. Josephus is particularly important concerning the last words of the verse, “and the ‘city, theirs' he burned.”   In Josephus, Books 5–7, it describes the factions within Jerusalem, Titus's siege, terrible famine and cannibalism, the burning of the Temple, the capture and destruction of the city, and finally, it details the events of prisoners, executions, and Roman triumph.   All these were first hinted at in Scripture as far back as Moses. It continued in types and shadows in the writings, prophets made proclamations, and Jesus affirmed that this was coming upon the people. His words tie it all up in the rejection of God's offer, which is their uniting with His Son.   Life application: To this day, Israel continues to claim that they are God's people, rejecting the clear and precise wording found in Scripture that at this time, they are not. They will be God's people again someday because God is faithful to His covenant. But for now, they are Lo Ammi, Not My People.   This is confirmed in the Old Testament. It is found in Moses' writings, the types and shadows of the historical writings, and in the words of the prophets. From there, it is directly alluded to by Jesus and then confirmed as such by Paul and the other New Testament writers.   But there is a sense of boastful pride, even in many Jewish Christians today, along with the naivete of people who fail to consider the context of Scripture. Churches and even denominations continue to proclaim that the Jews are God's people, in the sense that He currently favors them. This damages any chance of them realizing their guilt and coming to Christ. Thus, it is a harmful doctrine that needs to be shelved.   Israel needs to know that they, as a people, are currently not what God is doing. They are still under the curses of the law, and they – as a nation – will continue in this state until they call out for Jesus to rescue them. Jesus said this with His own mouth –   “Therefore you are witnesses against yourselves that you are sons of those who murdered the prophets. 32 Fill up, then, the measure of your fathers' guilt. 33 Serpents, brood of vipers! How can you escape the condemnation of hell? 34 Therefore, indeed, I send you prophets, wise men, and scribes: some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city, 35 that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar. 36 Assuredly, I say to you, all these things will come upon this generation. 37 O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! 38 See! Your house is left to you desolate; 39 for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the Lord!'” Matthew 23:31-39   Yes, Israel is doing great things in the world, but greatness in finances, military prowess, medical innovation, and other leading technologies and disciplines does not equate to being right with God. Until they realize this, they will continue in their national self-delusion, and they will continue to reject Jesus.   Pray for Israel. They need Jesus. Without Him, there is no salvation.   Lord God, open the eyes of more and more Jewish people to their need for Jesus. May that continue to expand within their society so that many will be saved before the day of wrath comes. And help us to get this message out to all other nations as well. The world needs Jesus. Amen.  

Saturday, 15 August 2026   And the rest seized his servants, treated them spitefully, and killed them. Matthew 22:6   “The ‘also rest', having seized the ‘servants, his', they mistreated, and they killed.” (CG)   In the previous verse, those who were uncaring about the call of the king were said to have departed to their fields and emporiums. Next, Jesus says, “The ‘also rest'.”   A new word is seen here, loipos, signifying the remainder or rest of a unit, group, etc. It is derived from leipó, to fail or be absent, and thus what is lacking. In 1 Corinthians 7:12, while writing about marital issues, Paul says, “But to the rest [leipos], I not the Lord, say...”   These then are the rest of those who had been invited by the king. There are those who simply ignored his call, but then there are these. Of them, Jesus says, “having seized the ‘servants, his', they mistreated.”   Another new word is seen, hubrizó, to exercise violence, including verbally. It is derived from hubris, insolence, the obvious etymological ancestor of our modern word hubris, which signifies excessive pride, arrogance, overconfidence, etc. Of the treatment rendered to these servants, Jesus continues, saying, “and they killed.”   History bears out the words of the parable. In Acts, it says –   “At that time a great persecution arose against the church which was at Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles. 2 And devout men carried Stephen to his burial, and made great lamentation over him. 3 As for Saul, he made havoc of the church, entering every house, and dragging off men and women, committing them to prison.” Acts 8:1-3   Again, later in Acts, Paul says –   “Indeed, I myself thought I must do many things contrary to the name of Jesus of Nazareth. 10 This I also did in Jerusalem, and many of the saints I shut up in prison, having received authority from the chief priests; and when they were put to death, I cast my vote against them. 11 And I punished them often in every synagogue and compelled them to blaspheme; and being exceedingly enraged against them, I persecuted them even to foreign cities.” Acts 26:9-11   Life application: Paul, a Pharisee, was an enemy of the gospel. He fought against the name of Jesus and did his utmost to stamp out this new faith in Christ. But by God's grace, he was called, despite his enmity. If his calling was of grace, there is no merit on his part. He did nothing to deserve it. He, of all people, understood that salvation is totally of God. It has nothing to do with our efforts.   Paul, attempting to get people to understand this, says –   “Even so then, at this present time there is a remnant according to the election of grace. 6 And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.” Romans 11:5, 6   Again, in 1 Corinthians, he says –   “For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?” 1 Corinthians 4:7   Time and again, Paul speaks of that which is given by grace. If it is by grace, then there is no merit in it. No payment or repayment is expected. It is the nature of God to extend grace to those who need it. Understanding this, it is contrary to the nature of God to ignore or to set aside grace in order to merit what God has given by grace.   How is it that we cannot remember this? When we turn to law observance, we do exactly what is offensive to the gospel. We reject grace and essentially proclaim, “Good job God, You did just fine, but I know I can add to it to improve on what You have done.”   Is that the type of attitude God will be pleased with? Indeed not! Let us receive God's grace, and then let us rest in God's grace, forever showing thankfulness for what He has done for us. May God be glorified through our acceptance in what He alone has done.   “The grace of our Lord Jesus Christ be with you all. Amen.” Revelation 22:1   Lord God, may we put aside our arrogance and boasting concerning law observance. May we be pleasing to You through the acceptance of what You have done through Jesus Christ, our Lord, knowing that His works alone are needed for our salvation and restoration with You. Thank You for Jesus Christ our Lord and Savior. Amen.

Friday, 14 August 2026   But they made light of it and went their ways, one to his own farm, another to his business. Matthew 22:5   “The ‘also having been uncaring', they departed, the, indeed, to the ‘his field', the also to the ‘emporium, his'.” (CG)   In the previous verse, the king sent out other servants to tell those who had been called that the brunch was prepared, the oxen and fatlings were killed, and all things were ready. He then emphatically implored them to come to the nuptials. However, Jesus continues, saying, “The ‘also having been uncaring'.”   A new word, ameleó, is used. It is from the negative particle a and meló, to be of interest or concern. Thus, it signifies to be uncaring. The use of the word in the parable is exactingly described in Hebrews 2 –   “For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, 3 how shall we escape if we neglect [ameleó] so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, 4 God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will?” Hebrews 2:2-4   These people received the invitation and “neglected” or were uncaring about such a great salvation, as Jesus continues to indicate, saying, “they departed.”   Instead of heading to the nuptials, they took off in another direction. For those who have witnessed to others, the attitude has probably been seen. Jesus continues with, “the, indeed, to the ‘his field', the also to the ‘emporium, his'.”   Both are looking for worldly gain. One sees his field as being more necessary to attend to than receiving the invitation to true riches. Labor itself can be its own replacement of God. Working hard, whether honestly or dishonestly, has the attraction of being a sign that the person is capable of earning his way in this world. The mental connection then says, “If I am productive here, surely I will be productive in the next world.”   The other sees buying and selling as the better path. This is borne out in an almost unlimited number of ways, be it buying and selling cars, stocks, real estate, etc. It is assumed that if one is successful through exceptional business acumen, he will be successful in a like manner in the next life, never thinking that the next life will be expressed in a completely disparate paradigm.   Life application: People in general look at the way they conduct their lives and assume that by doing what they are doing, they will somehow “get ahead,” as if their affairs in this life are a logical steppingstone to the next life.   It is true that what we do here will determine what happens to us in the next life, but not in the sense that most people think. God sets the parameters for entering His kingdom, not us. When we confuse this with our own plans, we make an eternity-changing error.   The gospel of Jesus is laid out in a simple formula: accept that what God has done is sufficient, receive what He has done through belief, and then rest in that faith throughout your earthly existence.   This is pleasing to God. But we might confuse this plan by saying we believe in Jesus while rejecting the premise that we don't need to do anything else. Law observance becomes an addiction. With each new precept that we add to our arsenal of “works”, we further distance ourselves from any hope of reconciliation with God.   Simply being uncaring about the gospel means we are more caring about whatever else we are engaged in. Life becomes a me-centered existence where we are sure that God will accept us for the path we have chosen. This is the “all paths lead to God” mentality.   Others know that the path they have chosen is wrong, but they suppress the knowledge of God to the point where He is never even considered, as they wallow in all sorts of depravity. It doesn't matter which expression of life we choose. If it is not a gospel-centered choice, it will lead to the same state of condemnation.   Really “decent” people who intend well in all manner of life are no closer to God than Adolph Hitler. Sin is the problem. The gospel is the only answer to the issue of sin. Until that is dealt with, there is no reconciliation with God and no hope for the pitiful lost soul.   God has done it all. Trust this and be saved.   Lord God, give us wisdom to set ourselves and our thoughts of self-sufficiency aside. Grant us the right mindset to hear the gospel, accept its truth, and to then live out our lives ever trusting that our faith in it was sufficient to continue to bring us to You. May it be so to Your glory. Amen.

Thursday, 13 August 2026   Again, he sent out other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready. Come to the wedding.”' Matthew 22:4   “Again, he sent other servants, saying, ‘You say to those ‘having been called', “You behold, the ‘brunch, mine' I prepared, the ‘oxen, mine' and the fatted have been sacrificed, and all – readied. You come to the nuptials!”'” (CG)   In the previous verse, Jesus continued the parable of the wedding feast, saying that the servants were sent out to those who had been called, but that none were willing to come. He continues now, saying, “Again, he sent other servants, saying.”   The word allos is used. It signifies others of the same kind. They were different servants, but they possessed the same characteristics as the first. Their instructions begin with, “You say to those ‘having been called'.”   As in the previous verse, the perfect participle is used, indicating those of Israel. They had been called previously, and that calling continued until that day. When they go to these people, they are to say, “You behold, the ‘brunch, mine' I prepared.”   This is a new word, ariston. It will be seen a total of three times, once here and twice in Luke. Its meaning is debated. Strong says, “the best meal (or breakfast; perhaps from eri (‘early')), i.e. Luncheon -- dinner.” HELPS Word Studies says, “...(literally, ‘without boundary, designation') – properly, ‘undetermined,' referring to the meal eaten anytime before the main meal (i.e. ‘supper,').”   A word that will adequately convey any of the meanings is brunch. Along with that, they are to proclaim, “the ‘oxen, mine' and the fatted have been sacrificed.”   Three more new words are seen. The first is tauros, a bull or ox. This is probably etymologically connected to the Aramaic word tor, a bull. That, in turn, is connected to the Hebrew shor, a bullock. One can see the Greek root of Ford's Taraus model car, most of which have been turned into paper clips and razor blades at this point.   The second word is sitistos, a fatling. It is derived from sitos, grain. Thus, it is a grain-fed animal purposely raised for such feasts. This is its only use in the New Testament. The third new word is thuó, to kill as a sacrifice. HELPS Word Studies says, “...to kill as a sacrifice and offer on an altar. 2380 /thýō (‘sacrifice') means more than ‘kill' as it also suggests offering something as a spiritual sacrifice.” Along with these things, a note of urgency is given, “and all – readied.”   A final new word is seen, hetoimos, adjusted, ready, prepared, etc. It signifies that the necessary preparations are complete to meet an intended purpose. With that noted, imperative words of petition are laid forth, “You come to the nuptials!”   One can hear the plea, almost of desperation. “I have done everything for you to join me to share in this marvelous celebration. You gotta come, you just gotta!”   Life application: The words of Isaiah 65:2 come directly into focus –   “I have stretched out My hands all day long to a rebellious people, Who walk in a way that is not good.”   It is as if the Lord is standing there, pleading with the people with His arms and hands extended. This continued for generation after generation. When Jesus came, the appeal continued to be made. At some point, anyone would say, “This simply isn't working.”   This is a truth that has to be considered in the world at large. The Lord, through the gospel, has been pleading with the people of the world to come to Him. But there is one point to consider that cannot be overlooked. In the parable, God sent out servants.   This was once active. Jesus commissioned disciples and apostles to go out and spread the word. Now, though active in the sense that we are instructed in the word to send out the message (as in Romans 10), it is also something that is only hoped for in the sense that God doesn't come into our house and say, “Ok, John, you need to go to Papua New Guinea and share the gospel.”   Rather, He relies on us to accept that His word is directive in this manner and that we will comply with what it says. It doesn't take any effort to hand out a gospel tract, open your mouth at work to tell associates about your faith, or to live responsibly as a Christian, filled with the joy of the Lord, so that others will see and want to know about what you possess.   If you are a saved believer in Jesus, God desires to make His appeal to the people of the world through you. Are you willing to comply with His will? If not, you will stand before Him and give a reckoning of your life. There will be loss in such matters. Don't suffer loss. Be one who is rewarded richly for complying with the will of God by sharing your faith with others.   Lord God, help us in the duty we are called to perform in conveying the good news of Jesus to others. May we be diligent in our efforts, carefully and meticulously finding others who need to hear this good news. Help us in this, O God. Amen.  

Wednesday, 12 August 2026   and sent out his servants to call those who were invited to the wedding; and they were not willing to come. Matthew 22:3   “And he sent, the ‘servants, his' to call those having been called to the nuptials. And not they inclined to come.” (CG)   In the previous verse, it was noted that the kingdom of heaven is like a certain king who arranged a marriage for his son. Jesus next says, “And he sent, the ‘servants, his'.”   Various suggestions are given for who these servants represent:   “...the servants, are John the Baptist and Jesus Himself.” Expositor's Greek Testament “...the servants represent the aggregate work of the prophets up to the time of the Baptist.” Ellicott “The servants here are John the Baptist, the twelve apostles, the seventy, who first preached the gospel to the Jewish people.” Pulpit Commentary “...representing all preachers of the Gospel.” Jamieson-Fausset-Brown Bible Commentary   Verse 8 will use the word tote, then, after the burning of the city. Therefore, the wedding finally takes place after the destruction of Jerusalem. As this is the time for the wedding invitation, it could include John the Baptist, even if he was not to be a part of it. However, this even seems unlikely. The parable looks to the post-resurrection time of Israel's interaction with God's offer of Jesus.   The main substance being referred to, therefore, concerns those who were believers in Jesus, meaning the disciples and apostles. This is seen in the next words, “to call those having been called to the nuptials.”   There is a play on words, twice repeating the same word, kaleó. The use of the perfect participle in the second instance refers to a group that had been called in the past, with the call still in effect in the present. As such, it refers to Israel, the nation –   “You must hear unto Me, Jacob, and Israel, My ‘being called', I – He, I – First, indeed I, Afterwards.” Isaiah 48:12 (CG)   Israel was called to be the Lord's people through the time of the law. They were the “being called.” When the time came for the law to end and the new dispensation of grace to be ushered in, they were the “having been called.” However, at that time, Jesus says of them, “And not they inclined to come.”   The nation, as a whole and particularly as represented by its leaders, was uninterested in what Jesus offered. They wanted the old ways of law, seeing that it allowed them a privilege that no one else was entitled to.   Life application: Once, while reading a devotional from a reformed theology source that accepted the doctrine of preterism, it essentially said that at some point, the author believed that a new approach to various aspects of Scripture would come along and be so incredible to those who read it, they would not be able to accept the teaching, even though it would be correct.   He felt confident that biblical interpretation, as it was at the time, left various points incomplete. Think that one through. A person who believes Bible prophecy is fulfilled in its entirety, except for the second coming of Christ, understands that there was a gap in his understanding of Scripture.   A person who believes the church has replaced Israel knew there was something incomplete in regard to his view of biblical interpretation. The sad part of his analysis was that he was right. His view of biblical interpretation and his understanding of Scripture were deficient. He was also correct that a view would be proposed that would answer his deficiencies, and it would be rejected by many who heard it.   He was wrong, however, that it would come at some point in the future. It had already arrived in the form of dispensationalism. That developed until it was complete. It now answers the innumerable inaccuracies of views by scholars stuck in the reform ideas of preterism, “spiritual Israel,” etc.   Sometimes, we can be so sure something is wrong that we reject it outright, even when we know that what we currently believe may have serious deficiencies. To understand the Bible, dispensationalism is a must. But it was not really introduced by “early proponents” like John Darby. Rather, it stems from the writings of Paul, as inspired by the Holy Spirit.   Check things out. Compare them to the word. And be sure to make sure that what you believe conforms to the word. If it doesn't, be sure to keep searching. Don't just sit fat, dumb, and happy in a church that does not adequately resolve the difficulties that are found in Scripture if they have already been resolved elsewhere.   Lord God, lead us to proper instruction in Your word. If there is a deficiency in the teaching we receive, help us to be alerted to this and to seek out an answer that will adequately satisfy the need. May we be properly schooled in Your word as we seek to honor You. Amen.  

Tuesday, 11 August 2026   “The kingdom of heaven is like a certain king who arranged a marriage for his son, Matthew 22:2   “It resembled, the ‘kingdom the heavens,' man, king who he made nuptials – the ‘son, his'.” (CG)   In the previous verse, Chapter 22 opened with a note saying that Jesus again spoke to them in a parable. That begins next, saying, “It resembled, the ‘kingdom the heavens,'.”   As has been seen in other parables, a comparison to the kingdom of the heavens is to be provided in a real-life setting. The wording, being directed to the religious leaders, would have been completely understandable to them.   This is certain because their coming reaction to Jesus' words indicates they grasped what He had conveyed. As for the parable, He continues, saying, “man, king.”   Looking at the substance of the parable and comparing it with other parables so far, it is evident that this king is given as typical of God. With this in mind, it next says, “who he made nuptials.”   A new word, gamos, is seen here. It is a primary word signifying a wedding. It extends to what is associated with it, particularly the wedding feast, garments, etc. At times, it is rendered in the plural, probably indicating the extended nature of the feast and the various things associated with it. We might do the same thing when we say, “This is the week of the wedding celebrations.” The king is preparing the nuptials for “the ‘son, his'.”   Again, the comparison should be easily understood. God sent His Son into the world. The idea of the wedding is anticipated in the Old Testament, particularly in Isaiah. A union between Christ and those He came to save is the anticipated meaning of what is to come.   Life application: Though some of the contents of the parable extend into the future for those who listened to them, it brought about no meaningful change in them. This doesn't mean that God forced them into the decisions they made. Rather, it means that God already knew what decisions they would make.   The fact that they continued ahead, full steam, in fulfilling the very words Jesus spoke to them shows the incredibly callous nature of the human heart. The Old Testament is filled with such instances. A prophet says to a king or a group of people what is going to happen, the people refuse to budge in their warning, and exactly what the prophet proclaimed comes about.   To this day, the words of Scripture continue to convey to Israel the truth of who Jesus is and what will happen to them because of their ongoing rejection of Him. And yet, Israel is heading directly into the things the Bible warns are coming.   People would rather wallow in their own self-satisfaction, believing lies, rather than taking God at His word. This does not reflect a lack of free will. Rather, it highlights it. What it does reflect is man's inability to read, consider, and accept God's word.   If you want to be unlike those types of people, determine to accept at face value what God says in His word. It has proven reliable for thousands of years. Do you really think there is a point where it will suddenly become unreliable? Not gonna happen!   Hear the word and accept what it says. This is the sweet spot to avoid all of the troubles that lie ahead for humanity. The word will direct you to a right relationship with God, and it will give you the ability to wisely counsel others on the danger they are in. Now is the time to get the word out. Be bold in telling others about Jesus!   Glorious Lord God, how stubborn we are to reject Your word and to continue down life's path without the carefully provided instruction it contains. Help us to be confident in Your word and to tell others about how reliable it is, convincing them that it is the guide to proper living in Your presence. Amen.

Monday, 10 August 2026   And Jesus answered and spoke to them again by parables and said: Matthew 22:1   “And answering, the ‘Jesus', again, He said in parables to them, saying,” (CG)   The previous verse finished Chapter 21, noting that when the chief priests and Pharisees wanted to lay hands on Jesus, they feared the multitudes because they took Him for a prophet. Chapter 22 begins with the words, “And answering, the ‘Jesus', again.”   It appears that what is being introduced is either chronological or at least occurring at the same general time and location. The word “answer,” as has been seen already, does not necessarily mean a question was asked, and this is in response to it. Rather, Jesus has made an observation based on the final words of Chapter 21 –   “And having heard, the chief priests and the Pharisees, His parables, they knew that concerning them, He speaks. 46And seeking Him to seize, they feared the crowds, since as ‘prophet', Him, they held.”   The coming parable is given in response to Jesus' observation of this situation. In this case, “He said in parables to them, saying...”   The use of the plural, parables, indicates an ongoing set of parables, not that He will speak more than one at this particular time. As for the parable itself, it has some similar points to the parable in Luke 14:15-24. However, they are quite different.   Because of this, scholars ridiculously debate which is the original “correct” one and which is a later amendment. Rather, as has already been seen in Matthew, Jesus uses overlapping information in His teachings, just as pastors do in their sermons. This shows consistency, not irregularity.   Likewise, it appears in Mark 12 that Jesus' conversation with the leaders ends after the parable of the wicked vinedressers. That does not exclude there being another parable first. It is simply a fact that is stated to conclude Mark's particular focus on the events.   Life application: Once we have something in our heads about a matter, we will spend our time focusing on ensuring what we believe will prove to be true.   If we are looking for fault in the person we are with, we may find it easily enough by making comparisons or suppositions that may be entirely unfounded. Instead of looking at the positive qualities of that person and the beauty of his or her being, we will look for reasons why he or she is somehow defective in our sight.   People who are told that a certain version of the Bible is the only true version will spend their time trying to justify that fact, even to the point of being unreasonable in their conclusions. Likewise, they will do everything possible to find errors in all other translations they are presented with when they do not align with the version they are sure must be correct.   Those who are looking for an answer to supposed faults in the Bible will look for an answer that accommodates faults. Those who look for an answer to differences in the Bible, while assuming it reflects God, who is perfect, will attempt to find a resolution to those differences that will not accommodate faults in the text.   However, because of this, it could be argued that those who do the latter are doing the same thing that the others are doing, just from a different perspective. Both are trying to meet an agenda that they have already established in their minds. And that may be true. But the premise of the second approach takes the nature of God into consideration. The first does not.   If there is a God, He will be perfect in Himself and in what He does. Therefore, it is more reasonable to look for the perfections in God's word than any perceived imperfections. Man, of course, has been entrusted with God's word, and so error may naturally be found in whatever man has done.   But the overall thought is that God is in control of His word in a manner that will allow us to weed out any such incorruption. Therefore, we should be reasonably assured that with diligent study, we can come closer and closer to the perfections of His word, thus eliminating the supposed imperfections that others have presented.   For a multitude of reasons, it is unrealistic to assume a single version of the Bible is the one and only “true” version. However, because God is perfect, it is reasonable to assume we can and should strive to understand His word as a book of perfection when rightly considered and researched. This is what we should strive for.   Lord God, grant us the wisdom to carefully and prayerfully consider Your word as we read it. May we look for the perfection in it that we know exists in You. As Your word is a reflection of You, we can be certain such perfection is there. Help us to have this attitude. Amen.

Exploring the Connection Between Matthew 21, the Book of Ecclesiastes, and Isaiah 21 For Bible in Ten – By DH – 9th August 2026 Matthew 21, Ecclesiastes, and Isaiah 21 1 The Greater Son of David and the End of Vanity Matthew 21 presents Jesus Christ as the rightful King, the rejected Son, and the only secure foundation for man. Ecclesiastes gives a remarkable companion to this chapter because it begins with another “son of David, king in Jerusalem.” That king searched through wisdom, pleasure, wealth, achievement, labour, and human experience, yet repeatedly concluded: “Vanity of vanities, all is vanity.” Matthew 21 presents the greater Son of David entering the same city. Solomon could describe the problem of life under the sun, but he could not remove it. He saw that wisdom could not defeat death, wealth could not endure, pleasure could not satisfy permanently, and human labour could not produce lasting gain. Jesus came not merely to describe the problem, but to solve it. Solomon observed the curse. Christ came to bear it. Solomon saw that all men die. Christ came to lay down His life and take it again. Solomon searched for lasting meaning. Christ is the One in whom lasting meaning is found. 2 What Profit Is There? Ecclesiastes repeatedly asks what lasting profit man receives from all his labour. Matthew 21 applies that question powerfully to religion. The temple was full of activity: sacrifices, money changing, worship, teaching, and ceremony. Yet when the One to whom the entire system pointed entered the temple, its leaders rejected Him. What profit is there in maintaining the shadow while rejecting the substance? The temple could demonstrate the need for cleansing, but it could not finally cleanse man from sin. The sacrifices pointed toward atonement, but they could not complete it. Jesus is the reality toward which they pointed. Religion without Christ becomes another form of vanity. 3 Empty Words Before God Ecclesiastes warns: “Draw near to hear rather than to give the sacrifice of fools.” It also warns against careless words and vows before God. That connects directly with Jesus' parable of the two sons. One said he would obey, but did not. The other initially refused, but later repented and obeyed. The religious leaders possessed the language of obedience, yet they rejected Christ. Tax collectors and harlots had openly lived in disobedience, yet when they believed, they entered the kingdom before them. Profession without faith is empty. Words without obedience are vanity. The true question is whether a person receives the Son. 4 A Time to Plant and a Time to Uproot Ecclesiastes says: “A time to plant, and a time to pluck what is planted.” This provides a fitting background to the fig tree and vineyard of Matthew 21. God had planted Israel and entrusted them with covenant privilege. But stewardship was intended to produce fruit. The fig tree had leaves, but no fruit. The vinedressers wanted the vineyard, but rejected the owner's servants and finally his son. They treated stewardship as ownership. Matthew 21 therefore marks an appointed time of accountability. There had been a time to plant. Now there was a time for fruit to be examined. The leaders could not make their stewardship permanent simply because they wished to retain it. What God appoints, He also has authority to remove. 5 What God Does Endures One of the strongest connections with Ecclesiastes is this: “Whatever God does, it shall be forever. Nothing can be added to it, and nothing taken from it.” This points beautifully toward the sufficiency of Christ. The religious system had accumulated ceremonies, traditions, authority, and outward forms, but salvation would not come through adding more. God's work in Christ would be complete. Jesus is the fulfilment of the law. He is the true Sacrifice. He is the rejected Stone who becomes the chief cornerstone. Nothing can be added to His work. Nothing can improve it. Nothing needs to complete it. Human works pass away. God's work in Christ endures forever. 6 Isaiah 21 — Human Glory Falls Isaiah 21 adds a solemn supporting witness: “Babylon is fallen, is fallen.” Babylon appeared powerful and secure, yet its strength, wealth, and idols could not prevent the judgment appointed by God. Ecclesiastes teaches that earthly greatness is temporary. Isaiah 21 demonstrates it. Matthew 21 applies the same warning to religious privilege. The leaders of Jerusalem trusted in their position, their temple, and their authority. But no system is secure when it rejects the Son. Isaiah 21 also asks: “Watchman, what of the night?” The answer comes: “The morning comes, and also the night.” The morning had come to Jerusalem because the King had arrived. But for those who rejected Him, night was also approaching. And finally, section 7 — The Pattern of the Number Twenty-One There is a beautiful pattern surrounding the number 21. W. Bullinger notes that twenty-one is three times seven, presenting the thought of Divine completion in relation to spiritual perfection. This gives an interesting framework to these three passages. Ecclesiastes is book 21. It demonstrates that man cannot attain lasting completeness through anything “under the sun.” Isaiah 21 shows that even the greatest human power cannot make itself permanent: Babylon falls at the appointed word of God. Then Matthew 21 presents the answer in a Person. What man cannot attain, and what human power cannot preserve, God provides in Christ. Ecclesiastes asks: What truly lasts? Isaiah 21 answers: not the glory of man. Matthew 21 answers: Jesus Christ. Thus the pattern of twenty-one does not glorify human perfection. It directs us instead to the perfection and permanence of what God has accomplished in His Son. Man searches. Man builds. Both come to an end. But God sends His Son. And in Him is the enduring answer. Life Application Ecclesiastes warns us not to seek permanence in temporary things. Isaiah 21 reminds us that even the greatest human powers eventually fall. Matthew 21 directs us instead to Christ. Religion, wisdom, wealth, achievement, and position cannot reconcile us to God. Jesus alone can. Therefore, our confidence must rest not in what man can build, achieve, or preserve, but in what God has accomplished through His Son. Christ alone is the secure and eternal foundation.   Prayer Lord God, thank You for showing us the emptiness of trusting in things that cannot endure. Thank You for sending Jesus Christ, the greater Son of David, the true King, and the everlasting cornerstone. Keep us from empty religion and misplaced confidence. May our faith rest entirely in Christ and in the work You have completed through Him. To You be all glory forever. Amen.

Sunday, 9 August 2026   A summary of Matthew Chapter 21.   Chapter 17 revealed that there is a future for Israel in God's redemptive plans. The main message of Chapter 18 was that childlike faith is required to enter into the kingdom. The final parable, that of the wicked servant, dealt with Israel's rejection of Christ's fulfillment of the law, showing that they would be delivered up until they entered the New Covenant. Chapter 19 took the reader through various topics to reveal what God prioritizes. The contrasts between law and faith were seen throughout the chapter.   Chapter 20 was a chapter filled with hints of the transition from the dispensation of the law to the dispensation of grace. It dealt with order and propriety concerning each step of the redemptive process to ensure that nothing is dealt with until the previous steps are completed.   It also presented the truth that God has made faith in what He has done the necessary condition. Nothing more can be added to it, and without meeting that one condition, there is no chance of obtaining access.   Chapter 21 continues that thought, but it deals specifically with the object of that faith, Jesus Christ. The chapter began with the details concerning Jesus' triumphal entry into Jerusalem. He came to Bethphage, the House of Unspiced Figs.   The fig pictures a spiritual connection to God. These being unspiced picture those who have not yet received their spiritual reconnection to God. Once spiced, the connection is made.   It was said to be at the Mount of Olives. A mountain typologically refers to a large but centralized group of people. The olive is a symbol of religious privilege. The picture anticipates those who will have the spiritual connection and who will become a part of receiving religious privilege through faith in Christ.   At Bethphage, Jesus directed two disciples to find the donkey with her colt tied at her side. As seen, the female donkey signifies permanence. She represents patient endurance. The colt signifies humanity, but being a colt that was unyoked, it signifies innocence concerning the yoke of sin. It is a picture of Christ, unstained by Adam's sin, despite having come from the line of humanity.   Matthew noted that what occurred was fulfillment of prophecy, demonstrating that Jesus is the anticipated Messiah and that Scripture was being fulfilled in Him. The spreading of the garments was seen to be a recognition by the people of Jesus' kingly status and authority.   But this kingly authority was acknowledged to be the fulfillment of the messianic promises to David. The people's proclamation recognized this in the words “Hosanna! The ‘Son, David'.” It is Jesus who came in the name of Yehovah. Whether the people realized it or not, their words are the Bible's confirmation that He is Yehovah incarnate.   When Jesus entered the temple, He drove out those who defiled it with their selling and exchanging money. After all the time of the law, the corruption of the people was never satisfactorily dealt with. Jesus' cleansing of the temple proved it was so.   How could a corruptly run temple provide cleansing for the corruption of sin in the people? The answer is that it could not. It was only a shadow of what would be fully accomplished in Christ. That was confirmed in Jesus' healing of the people in the temple.   The sin of the people could not be dealt with through the temple's rites and rituals, but Jesus demonstrated that the consequences of sin could be dealt with through Him. And He demonstrated this while right at the temple complex. While He was doing these things, the children cried out, “Hosanna to the Son of David!”   When the leaders at the temple heard it, they were indignant. What did Jesus do? He cited Scripture, clearly implying that He is the fulfillment of what is recorded there. He is the purpose and point of the prophetic word. After that, Jesus went out to Bethany.   Various suggestions for the meaning of the name were given. Based on the surrounding context, it seems that House of Figs answers the imagery. Jesus left a place with an unacceptable spiritual connection to God because of its defilement and went to a place with a typological connection to God apart from that place.   That is then seen in the next verses where Jesus cursed the fig tree, saying that it would never bear fruit again. As seen, that was a picture of the temple, where He was heading, which was to lose its place as the point of mediation between God and man.   After that, the disciples were amazed at what took place concerning the fig. From there, Jesus' words were precise –   “Answering, also, the ‘Jesus', He said to them, ‘Amen, I say to you, if you should have faith, and not you should waver, not only the ‘the fig tree' you will do, but and-if the ‘mountain, this', you should say, ‘You be borne, and you be cast into the sea', it will become. 22And all, as much – if you should ask in the prayer, believing, you will receive.'”   As explained in those commentaries, the mountain is the mountain of the law, Horeb, which Paul says is the temple in Jerusalem. The prayer is the prayer of salvation, receiving Jesus, such as is indicated in Romans 10:9, 10 –   “...that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.”   In receiving Jesus, the burden of the mountain of the law is forever removed from that person.   In verses 23-27, there was the question of John's authority, where it came from. The chief priests and elders would not answer. In turn, Jesus did not respond to their question. The law and the prophets, completed in John, fully testify to Christ Jesus. If someone will not acknowledge the source of authority concerning those things, they will never be able to identify where Jesus' authority is derived from.   Because of their lack of willingness to proclaim what should be obvious, Jesus gave the parable of the two sons. The leaders of Israel, who are supposedly the obedient by saying they will do the things the Father directs, do not do them at all.   On the other hand, the tax collectors and harlots who supposedly rejected what the Father told them to do, ultimately do them when they come to Christ. This is because Christ is the fulfillment of all the work necessary to be saved. To say you will do God's will and not accept Jesus means you failed to do God's will.   Next came the parable of the wicked vinedressers, a parable the speaks for itself. This is so much the case that the chief priests and Pharisees knew Jesus was speaking of them. Despite their desire to lay hands on Him, they feared the multitude and did not do so. This final thought is summed up in Jesus' own words –   “Therefore My Father loves Me, because I lay down My life that I may take it again. 18 No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father.” John 10:17, 18   Jesus' time had not yet come. Therefore, until He was ready to lay down His life, obstacles to others laying their hands on Him would continue to exist.   Life application: The chapter continues the Bible's theme of the law versus grace, which comes through faith. It details the means of re-obtaining the spiritual connection to God, which is only through faith in the sinless Christ. In proclaiming Christ, salvation is realized.   Israel would lose its right to be the vineyard of God. It would be taken from them and transferred to the church, a body comprised of people of faith from around the world. All people, including those of Israel, must be willing to come to Christ to be saved.   The law was and is an ineffectual means of obtaining salvation, except as it is fulfilled in Jesus Christ. Believe today and be saved!   Lord God, thank You that the pressure and burden of the law is removed from us. Thank You that we have full, final, and forever access to You through the precious shed blood of Jesus Christ, our Lord and Savior. Amen.   Matthew 21   21 And when they neared unto Jerusalem, and they came unto Bethphage toward the ‘Mount, the Olives', then Jesus, He sent two disciples, 2Saying 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. 3And if anyone, to you, he says anything, you will say that the Lord, these – need, He has. Immediately, also, he will send them.”   4This also, all, it having become that it should be fulfilled, the ‘having been spoken through the prophet,' saying:   5“You say to the ‘daughter, Zion', ‘You behold! The ‘King, yours', He comes to you, Benignant and having been upon-stepped upon a donkey, Even upon ‘colt, son under-yoked'.'”   6Having gone, also, the disciples, and having done just as He directed them, the ‘Jesus', 7they brought the donkey and the colt, and they upon-set atop them the ‘cloaks, theirs', and He upon-sat atop them. 8The ‘also most crowd', they spread their ‘the cloaks' in the road, others, also, they chopped branches from the trees, and they strewed in the road. 9The ‘also crowds', those preceding, and those following, they croaked, saying:   “Hosanna! The ‘Son, David'! Having been blessed, the ‘coming in Name, Lord!' Hosanna in the uppermosts!”   10And having entered, He, into Jerusalem, it was shaken, all the city, saying, “Who is this?”   11The ‘also crowds', they said, “This, He is the Prophet, Jesus, the ‘from Nazareth, the Galilee'.”   12And He entered, the ‘Jesus', into the ‘temple, the God', and He ejected all those selling and buying in the temple. And the ‘tables, the coin-dealers' He overturned, and the ‘benches, those selling' the doves. 13And He says to them, “It has been written: ‘The ‘house, Mine', ‘house, prayer' it will be called.' You also, it, you made ‘cave, robbers'.”   14And they approached Him, blind and lame, in the temple, and He cured them. 15Having seen, also, the chief priests and the scribes, the ‘wonderfuls' that He did, and the boys croaking in the temple, and saying, “Hosanna! The ‘Son, David',” they outraged. 16And they said to Him, “You hear what these, they say?”   The ‘also Jesus', He says to them,   “Yes. Never, you read that, ‘From ‘mouth, infants and sucklings' You prepared praise.'?”   17And having left them, He proceeded out of the city to Bethany, and He overnighted there.   18Daybreak, also, returning to the city, He hungered. 19And having seen ‘fig tree, one' upon the road, He came upon it, and nothing, He found in it, if not leaves only. And He says to it, “Not more from you fruit it should be, to the age.” And it desiccated straightaway, the fig tree.   20And having seen, the disciples, they wondered, saying, “How, straightaway, it desiccated, the fig tree?”   21Answering, also, the ‘Jesus', He said to them, “Amen, I say to you, if you should have faith, and not you should waver, not only the ‘the fig tree' you will do, but and-if the ‘mountain, this', you should say, ‘You be borne, and you be cast into the sea', it will become. 22And all, as much – if you should ask in the prayer, believing, you will receive.”   23And having come, Him, into the temple, they approached Him teaching, the chief priests and the ‘elders, the people', saying, “In where-such authority these, You do? And who to You, He gave the authority, this?”   24Answering, also, the ‘Jesus', He said to them, “I will entreat you, I also, word one, which if you should say to Me, I also to you, I will say in where-such authority these I do. 25The ‘immersion, John', whence it was? From heaven or from men?”   These, also, they deliberated with themselves, saying, “If we should say, ‘From heaven,' He will say to us, ‘Through why, therefore, not you believed him?' 26If, also, we should say, ‘From men,' we fear the crowd, all, for, as a prophet, they have the ‘John'.” 27And answering, the ‘Jesus', they said, “Not we have known.”   He said to them, also He, “Nor I, I tell you in where-such authority these I do.”   28“What, also you, it seems? A man, he had ‘sons, two', and having approached the first, he said, ‘Son, you go this day. You work in the ‘vineyard, mine'.' 29The ‘also answering', he said, ‘Not, I will.' Afterward, also, having regretted, he went. 30Having approached, also, the second, he said as thus. The ‘also having answered', he said, ‘I, lord.' And not he went. 31Which from the two, He did the ‘determination, the father'?”   They say to him, “The first.”   He says to them, the ‘Jesus', “Amen! I say to you that the taxmen and the prostitutes, they precede you into the ‘kingdom, the God'. 32He came, namely, John to you in ‘way, righteousness,' and not you believed him. The ‘also taxmen and the prostitutes', they believed him. You, also, having seen, not you regretted afterward the ‘believe him'.”   33Another parable, you hear, “‘Man, certain', he was ‘housemaster who, he planted –vineyard', and circuited, it, he encircled, and he dug in it – winepress, and he built – tower, and he leased it to land-workers, and he abroaded*. 34When also it neared, the ‘juncture, the fruits', he sent the ‘servants, his' to the agronomists to receive the ‘fruits, his'. 35And having taken, the agronomists, the ‘servants, his', one, indeed, they scourged. One, also, they killed. One, also, they stoned. 36Again, he sent other servants, ‘greater, the first', and they did to them as thus. 37Afterward, also, he sent to them the ‘son, his', saying, ‘They will be in-turned* of the ‘son, mine'.' 38“The ‘also, agronomists', having seen the son, they said in themselves, ‘This, he is, the heir. You come, we should kill him, and we should retain the ‘inheritance, his'.' 39And having taken him, they ejected from the vineyard, and they killed.   40When, therefore, he should come, the ‘lord, the vineyard', what he will do to the agronomists, to those?”   41They say to Him, “Worthless! Badly, he will destroy them, and the vineyard, he will lease to other farmers who, they will give him the fruits in the ‘junctures, theirs'.”   42He says to them, the ‘Jesus',   “Never you read in the Scriptures? ‘Stone – which they rejected, those building – this, It has become to ‘head, corner'. From ‘Lord', it was, this, And it is marvelous in ‘eyes, ours'.'”   43“Through this, I say to you that it will be lifted from you, the ‘kingdom, the God', and it will be given to ethnicity producing the ‘fruits, it'. 44And the ‘having fallen upon the stone, this,' he will be pulverized. Upon whoever, also, if it should fall, it will winnowize* him.”   45And having heard, the chief priests and the Pharisees, His parables, they knew that concerning them, He speaks. 46And seeking Him to seize, they feared the crowds, since as ‘prophet', Him, they held.   *Verse 33 – Greek: apodémeó, to go abroad. Abroaded is a coined word. *Verse 37 – Greek: entrepó, to invert. In a good sense, to respect, in a bad one, to confound, as in put to shame. *Verse 44 – Greek: likmaó, from likmos (a basket used for winnowing). Thus, it signifies to powderize something to a state where the winds will winnow it. Winnowize is a coined word (see NAS – “it will scatter him like dust”).

Saturday, 8 August 2026   But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet. Matthew 21:46   “And seeking Him to seize, they feared the crowds, since as ‘prophet', Him, they held.” (CG)   In the previous verse, it said that having heard Jesus' parables, the chief priests and Pharisees perceived that He was speaking of them. Next, it says, “And seeking Him to seize, they feared the crowds.”   It is the same trepidation they had in verse 26. Jesus asked them a question about the source of John's authority. They refused to answer, one reason for which was that they feared the crowds. And it is for that same reason that they again feared the crowds, “since as ‘prophet', Him, they held.”   Verse 26 said, “If, also, we should say, ‘From men,' we fear the crowd, all, for, as a prophet, they have the ‘John'.”   The leaders, demonstrating their unfitness to lead the people, had to work behind the scenes rather than openly. Therefore, they held off, waiting for the time when they could be rid of Him. The stage is being set for the fulfillment of God's plan. Christ, the true Passover, was being readied to complete His earthly mission.   Life application: In the days of Jeremiah, a weak and ineffective king, Zedekiah, ruled in Jerusalem. Like the leaders of Jesus' time, he was afraid of the people more than acknowledging the ways of the Lord. In Jeremiah 38, it says –   And Zedekiah the king said to Jeremiah, “I am afraid of the Jews who have defected to the Chaldeans, lest they deliver me into their hand, and they abuse me.” 20 But Jeremiah said, “They shall not deliver you. Please, obey the voice of the Lord which I speak to you. So it shall be well with you, and your soul shall live. 21 But if you refuse to surrender, this is the word that the Lord has shown me: 22 ‘Now behold, all the women who are left in the king of Judah's house shall be surrendered to the king of Babylon's princes, and those women shall say: “Your close friends have set upon you And prevailed against you; Your feet have sunk in the mire, And they have turned away again.”' 23 ‘So they shall surrender all your wives and children to the Chaldeans. You shall not escape from their hand, but shall be taken by the hand of the king of Babylon. And you shall cause this city to be burned with fire.'” Jeremiah 38:19-23   Instead of listening to the word of the Lord given through the prophet, Zedekiah feared what man could do to him. In the end, it cost him greatly. Those around him were either killed or taken into captivity. His sons were killed before his eyes, and then his eyes were put out. He was taken to Babylon in bronze fetters, and he stayed in prison there for the rest of his life.   We who have called on Jesus have been given the word of the Lord to read and accept. The Lord tells us that no matter what happens to us in this life, we are safe in His hands. And yet, we cling to this life as if it is all we will ever experience.   In health, we try to get every moment of pleasure we can out of it. Vacations, new cars, a better refrigerator, only the best sheets and towels, etc. We become so consumed with this life that we forget to focus our attention on God, His word, and His sure promises that what lies ahead will be so much better than whatever we have here.   In sickness, we fear death, as if it were the great enemy that will prevail over us forever. We shake at the thought of that moment coming. And yet, it is a transitory step to the greatest experience we will ever know.   Tomorrow may never come. Instead of the cancer we have, we may die in a car accident on the way to the next treatment. So why do we become so fearful? We don't have a single bit of authority over the time of our demise. God knew before the world was created when that day would come.   Let us live our lives with joy in thinking of God's goodness. Let us bask in the wonder of God's love. Let us live confidently in the promises He has made, never waffling or fearful of what we cannot control.   Don't be like the weak-kneed leaders of Israel who constantly failed to be reassured in God's ways. Be like the heroes of the faith, like David, who trusted in God's provision with his very life. This is what will be pleasing to the Lord. Stand firm that God has it all taken care of for you, because He does.   Lord God, the Bible is like a mirror, reflecting on our lives as we live in Your presence. Seeing how things occur in the word can then mold us into better people, filled with confidence, as we convert our ways to be in accord with Your will. May it be so for each of us. Amen.

Friday, 7 August 2026   Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them. Matthew 21:45   “And having heard, the chief priests and the Pharisees, His parables, they knew that concerning them, He speaks.” (CG)   In the previous verse, Jesus told the leaders He was speaking about the results of falling on the stone or having the stone fall on someone. With that, it next says, “And having heard, the chief priests and the Pharisees, His parables, they knew that concerning them, He speaks.”   The light finally dawned on them. Jesus has been telling them these parables, but their minds were completely dulled to the fact that He was speaking His words about them. Jesus spoke of two sons being asked to go into the vineyard. The first said that he wouldn't, but later did. The second said he would, but later didn't.   After that, Jesus explained to them what He was speaking about. The next parable was about the wicked vinedressers who killed the servants sent to them and then killed the son. Once Jesus cited the psalm and then told them that the kingdom would be taken from them and given to another nation, they realized the parable itself was about them. They are the wicked vinedressers.   That would have been a bitter pill for them to swallow, and it would have enraged them. That reaction will be seen in the verse to come.   Life application: How often do we not see what is evident to others? We let our own sense of pride or self-worth shut out our own failings. Instead, we look at the failings of others while overlooking the same type of things in ourselves. James speaks of this -   “If you really fulfill the royal law according to the Scripture, ‘You shall love your neighbor as yourself,' you do well; 9 but if you show partiality, you commit sin, and are convicted by the law as transgressors. 10 For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. 11 For He who said, ‘Do not commit adultery,' also said, ‘Do not murder.' Now if you do not commit adultery, but you do murder, you have become a transgressor of the law. 12 So speak and so do as those who will be judged by the law of liberty. 13 For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.” James 2:8-13   We may not commit the same offenses as others, but our offenses are no less wrong. A single sin eternally separates us from God. Jesus is the answer to this problem. When we come to Christ, all sin is forgiven. As this is true, when someone with his own sinful life comes to Christ, he will receive the same forgiveness.   Extending that thought to others, we can see that no matter how bad someone is, he can be redeemed. Our job is to compassionately tell all people about Jesus. If they reject Him, that is their decision. But we shouldn't look down on others because of the sin they are stuck in until they have made that decision.   If they reject Jesus, we should pity them. Eternity is a long time, and we are all going to spend it somewhere. Jesus spoke to the leaders of Israel, warning them of what was ahead. They chose to reject Him. But even after crucifying Him, they could have come to Him and been saved.   Let us continue to be positive examples of Jesus for others to see. It isn't easy when someone is so violently opposed to the message of Christ, but it is right that we try to always uphold our witness before others.   Lord God, help us to remember that others who have not called on You have no hope of eternity with You. May we be willing to extend ourselves to the greatest extent possible to bring a chance of salvation through sharing the gospel. To Your glory, we pray. Amen.

Thursday, 6 August 2026   And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder.” Matthew 21:44   “And the ‘having fallen upon the stone, this,' he will be pulverized. Upon whoever, also, if it should fall, it will winnowize him.” (CG).   In the previous verse, Jesus told the leaders He had been talking to that the kingdom of God would be taken from them and given to a nation bearing the fruits of it. He next says, “And the ‘having fallen upon the stone, this,' he will be pulverized.”   A new word, sunthlaó, to dash together, as it shattering or breaking, is seen here. It is seen only here and in the comparable passage in Luke 20:18. Properly, it signifies to “pulverize, crushing parts together into dust” (HELPS Word Studies). This is a reference to Isaiah 8 -   “He will be as a sanctuary, But a stone of stumbling and a rock of offense To both the houses of Israel, As a trap and a snare to the inhabitants of Jerusalem. 15 And many among them shall stumble; They shall fall and be broken, Be snared and taken.” Isaiah 8:14, 15   Jesus is the chief Cornerstone for the temple that God is building. It is a house formed out of people from any people group. This is alluded to many times by Paul, such as, “For we are God's fellow workers; you are God's field, you are God's building” (1 Corinthians 3:9). Paul is a Jew, and he is writing to the Gentiles in Corinth. His letters are prescriptive for the church age, anywhere and at any time.   This would have been unthinkable to the Jews. They were supposedly what God is doing in the world. For Gentiles to be so prominently included, and at the same level as them, was an intolerable idea. This is what Isaiah is referring to.   Jesus' words mean that those who fell upon this stone, rejecting the notion that the Messiah would set up such an edifice, would be pulverized in the process. They would be completely aghast at the notion, and in rejecting it, they would find judgment. Jesus next says, “Upon whoever, also, if it should fall, it will winnowize him.”   Another new word is seen here, likmaó. There is no English word that matches the meaning. It is from likmos (a basket used for winnowing). Thus, it signifies to powderize something to a state where the winds will winnow it. Winnowize is a coined word that satisfactorily meets the intent. A suitable paraphrase is seen in the NAS: “it will scatter him like dust.” This word is also only seen here and in Luke 18:20.   Jesus' words refer to the judgment of those on whom His (Jesus, the Stone) wrath falls. It will be as if they never were. This is what occurred in the judgment on Jerusalem in AD 70. The people were destroyed, and they were scattered even to the furthest parts of the world, as if winnowed.   Jesus' words are connected to everything He has been saying since He started the parable of the vinedressers. In verse 41, it said, “He will destroy those wicked men miserably.” Jesus confirms the analysis with His citation of the Psalm and the reference to Isaiah.   Life application: The words of Jesus are limited to the immediate context. It is true that Jesus will judge the world and that all who fail to come to Him will be sent to the Lake of Fire. However, the context of His words here is that of judgment upon Israel for rejecting Him.   They failed to accept that He had a plan for the salvation of the whole world, utterly rejecting any notion that they would not be the “thing” God was doing any longer. The judgment that came upon them, as described here, does not belong to those in the world today. As such, this is not a verse that can be used when referring to rejecting Jesus today.   Unfortunately, this is what is commonly the case when this verse is cited. As always, we must maintain the appropriate context to obtain the appropriate meaning of what is being conveyed. Remember this: context is king when evaluating Scripture. If you hold to this, you will save yourself from getting misdirected.   Prayer: Lord God, help us to carefully and responsibly evaluate Your word. May we not stray from staying within the context that is presented. Help us to remember this as we dive into Your wonderful word. Amen.

Wednesday, 5 August 2026   “Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it. Matthew 21:43   “Through this, I say to you that it will be lifted from you, the ‘kingdom, the God,' and it will be given to ethnicity producing the ‘fruits, it'.” (CG)   In the previous verse, Jesus cited Scripture to the chief priests and Pharisees, concerning the stone which the builders rejected being the chief cornerstone. Based on that, He next says, “Through this, I say to you that it will be lifted from you, the ‘kingdom, the God'.”   Israel was selected among the nations of the world to bear the message of the One true God, keeping a remembrance of Him and representing Him before the nations. The Law of Moses was given to the people to guide their conduct and to regulate their society.   The tabernacle (and later temple) with its sacrificial system, as prescribed in the law, was how the nation maintained a right relationship with God. These things were given to them as types and pictures of the coming Messiah.   Within the law itself, as spoken through the prophets, a New Covenant was promised (as indicated in Jeremiah 31). A New Covenant implies the ending of the Old Covenant. With that occurring, there would be a new order of things within God's economy, as metaphorically seen in the vineyard parable.   Those who once were the stewards of the covenant would be removed, allowing for new stewards to come in and tend to the vineyard. Because the leaders of Israel rejected Christ, as indicated in His citing of the psalm, something known by God in advance and as prophesied there, the kingdom of God would be lifted from them, “and it will be given to ethnicity producing the ‘fruits, it'.”   The word ethnicity is described by Strong as, “race (as of the same habit), i.e. A tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan) -- Gentile, heathen, nation, people.”   Here, it is singular. This does not mean a single nation of people would be given the kingdom. Rather, it is a singular group comprised of all nations, including those Jews who would believe the message. As such, and as the nation of Israel comprises only a teeny percent of the people of the world, this would be a prominently Gentile led group. That is explicitly stated by Paul as Acts was ending -   “So when they did not agree among themselves, they departed after Paul had said one word: ‘The Holy Spirit spoke rightly through Isaiah the prophet to our fathers, 26 saying, “Go to this people and say: ‘Hearing you will hear, and shall not understand; And seeing you will see, and not perceive; 27 For the hearts of this people have grown dull. Their ears are hard of hearing, And their eyes they have closed, Lest they should see with their eyes and hear with their ears, Lest they should understand with their hearts and turn, So that I should heal them.'” 28 Therefore let it be known to you that the salvation of God has been sent to the Gentiles, and they will hear it!' 29 And when he had said these words, the Jews departed and had a great dispute among themselves.”  Acts 28:25-29   Paul speaks of this further in his epistles. In Christ, there is one group formed out of many. It is inclusive of Jews and Gentiles, with none being considered any more special than any other.   Life application: Jesus never addresses the millennial kingdom here. He simply states a fact concerning Israel as a nation and what would happen in regard to the New Covenant. What He said is just what came about. God did take the vineyard from Israel, and He did give it to another nation.   To assume that this is the end of the story for Israel is to assume too much. If the church will end at the rapture, as is clearly described in Paul's writings, it would be ludicrous to think that the people on earth would be left without a working economy where God continues to deal with man.   Where will such a system come from? It is explained in Scripture. The nations of the world will be led by Israel. Israel will be led by their worship of Christ Jesus, the One they had long-rejected as their Messiah.   To say that Israel is out (which is currently true) and that they have no useful purpose as a nation in the future is to disregard a large portion of Scripture from both testaments. It is a very poor handling of what God has laid out in His word. Be assured that His rejection of them during this dispensation will have an end after the church is taken to glory.   Lord God, give us wisdom in understanding Your word. Help us to consider what it says is reliable and will come to pass if promises have been made that are as yet unfulfilled. Nothing in Your word will be left undone. Grant us this understanding so that we will always keep things in their proper context. Amen.

Tuesday, 4 August 2026   Jesus said to them, “Have you never read in the Scriptures: ‘The stone which the builders rejected Has become the chief cornerstone. This was the Lord's doing, And it is marvelous in our eyes'?”  Matthew 21:42   “He says to them, the ‘Jesus',   ‘Never you read in the Scriptures? “Stone – which they rejected, those building – this, It has become to ‘head, corner'. From ‘Lord', it was, this, And it is marvelous in ‘eyes, ours'.”'” (CG).   In the previous verse, the response to Jesus concerning what the housemaster would do was that he would come and destroy them and lease his vineyard out to others willing to render him the fruits when they were ready. Next, it says, “He says to them, the ‘Jesus'.”   Mark and Luke seemed to differ in who the speaker was in the previous verse, but all three agree that Jesus is the One who says the next words, beginning with, “Never you read in the Scriptures.”   Jesus returns to Scripture to make His point. He cites Psalm 118:22. Depending on who the author of the Psalm is, it would have been between four hundred and a thousand years old at the time of Jesus.   What is implied in His quoting this psalm is that He understood that the Scriptures were both reliable and authoritative. Further, there was a context to the words that was to be understood at the time when they would be fulfilled.   Various interpretations of what the psalm was referring to were made, such as that it references David or Israel the nation. However, the context within the psalm clearly identifies it as referring to the Messiah who would be recognized by His rejection at some point.   As for the words, they come from the Greek translation of the Old Testament. Jesus begins the citation with, “‘Stone – which they rejected, those building – this'.”   The metaphor of a stone suddenly comes forward. But it is not inconsistent. The last reference in the parable was that of the son. Jesus is saying that the son in the parable is the Stone in the psalm.   Jesus implies here that because the psalm speaks of the Stone, which is the son in the parable, He is the fulfillment of the Psalm. He further implies that He is the Son of the Housemaster as conveyed in the parable. Everything is being tied together, and the leaders would fully understand His intent. Of this rejected Stone, He continues with, “It has become to ‘head, corner'.”   A stone was looked over in the quarry for shape, size, beauty, etc. When it was considered, those doing the building rejected it. Jesus is telling them, in advance, that He would be rejected by them, just as the son was rejected by the vinedressers.   In Jesus' case, Isaiah 53 says that the Messiah would have no form or comeliness and that there was no beauty in Him that made Him desirable. He was overlooked as someone unfit for ruling, or so they thought. However, the One who was rejected became the very foundation stone of the temple. Jesus continues, “From ‘Lord', it was, this.”   This was God's design all along. He determined when His Messiah would come, what He would look like, where He would grow up, etc. Every aspect of who Jesus is was determined by the Lord to perfectly fit His designs. Once this was understood by those seeing it, Jesus finishes with, “And it is marvelous in ‘eyes, ours'.”   Those who see who Jesus is and how God orchestrated all things in relation to His being the Messiah, would consider it marvelous. Two thousand years later, this continues to be true. Each person who comes to God by seeing what He has done through Jesus finds it wondrous.   Someday, even those who rejected Jesus will stand before God and consider His ways. They too will find it wondrous, but for them, it will be too late.   Life application: Consider the love of God in what He has done in the giving of Jesus. If God wanted to rule over the people from the start with a brutal fist and a demanding hand, He could have done so. Instead, He slowly and methodically laid forth the plan of redemption both in literal history and in typology found in stories from that same history.   That way, He could lead the world to Jesus while showing what He had done and would do in Jesus' coming, and even till the end of the age. Throughout it all, the story continuously brings us back to God's care for those who demonstrate faith in who He is and what He has done and will do.   For us, that faith is in the giving of His Son. He was willing to send Jesus to bring us back to Himself, and all He asks of us is to believe. What a great, glorious, and loving God to do what He has done.   Lord God, thank You for Your tender mercies which You have lavished upon us. Thank You that while there was enmity, You came forward to offer peace. We love You and praise You for Your tender mercies. Amen.  

Monday, 3 August 2026   They said to Him, “He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons.” Matthew 21:41   “They say to Him, ‘Worthless! Badly, he will destroy them, and the vineyard, he will lease to other farmers who, they will give him the fruits in the ‘junctures, theirs'.” (CG).   In the previous verse, Jesus asked Israel's leaders what the housemaster would do when he comes to his vineyard. In response, “They say to Him, ‘Worthless! Badly, he will destroy them.'”   If the response is from the leaders, they have admitted with their own mouths that such treatment is from worthless people who deserve to be destroyed. The reason for the “if” will be explained later. As for the continued words, they say, “and the vineyard, he will lease to other farmers.”   The leaders of Israel were the ones being spoken of. They rejected Christ, failed their people, and were set for a bad end. However, the vineyard won't simply be left unattended. God is working in the world for the redemption of man.   The economy in which this takes place will be a new cultural setting. In fact, it is one that spans the entire world of cultures. Anywhere the gospel is believed and churches are formed, the leaders of those churches bear the responsibility for tending to God's vineyard. As for those responding to Jesus, they say these new vinedressers will be those “who, they will give him the fruits in the ‘junctures, theirs'.”   When the fruits are ready, they will be offered to God accordingly. This will come about in the various ways people are brought to saving faith, discipled in doctrine, reassured through preaching, raised up to become ministers, etc. As for the words of this verse, it appears that the response to Jesus is from the leaders. However, in Mark and Luke, the answer appears to be given by Jesus –   “Therefore what will the owner of the vineyard do? He will come and destroy the vinedressers, and give the vineyard to others.” Mark 12:9   “Therefore what will the owner of the vineyard do to them? 16 He will come and destroy those vinedressers and give the vineyard to others.” And when they heard it they said, “Certainly not!” Luke 20:15, 16   So how can this be reconciled? There are at least a couple of possibilities. One is that the leaders, in fact, spoke to Jesus as is recorded in Matthew. After that, Jesus then responded with their own words in a manner that made them understand He was referring to them, such as “He WILL come and destroy those vinedressers...” while looking directly at them.   From there, they responded, “Certainly not!” as is recorded in Luke, having realized Jesus was speaking of them. A second option is that the word “they” in Matthew 21:41 is not the leaders, but the other people who were listening. From there, the leaders called out, “Certainly not!”   Either way, there is no reason to assume there is any contradiction.   Life application: God was evaluating the leaders of Israel and held them accountable for their failure to acknowledge Christ in His coming. They were the stewards of the law and should have known perfectly well that Jesus was the Christ. Because of their rejection of Him, they were judged accordingly.   As this is true, there is no reason to assume God will be any less ready to judge those leaders in the church who mislead their people. It has become almost fashionable in liberal churches to deny the resurrection, to make sick claims about Jesus that have no basis in Scripture, etc.   Such people will not fare well when they stand before the Lord to give an account of their lives. Similarly, false prophets and teachers like Joseph Smith and Ellen G. White, among a host of others, will suffer the consequences of their false teachings.   Even if not teachers, each of us should tread carefully when we conduct our affairs before God, treating His name with great honor, exalting Him for His goodness. We will be evaluated on the lives we live, so be sure to keep in mind that you are always in the presence of the Creator.   Lord God, we thank You for the salvation You have provided us in Christ. Help us to remember that You are always present and that we should conduct our lives before You in holiness all our days. May it be so to Your glory. Amen.  

 Sunday, 2 August 2026   “Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?” Matthew 21:40   “When, therefore, he should come, the ‘lord, the vineyard', what he will do to the agronomists, to those?” (CG).   In the previous verse, Jesus said that the agronomists took the son, cast him out of the vineyard, and killed him. He now questions Israel's leaders concerning the matter, beginning with, “When, therefore, he should come, the ‘lord, the vineyard'.”   This is the time of judgment that will come upon Israel for their having crucified the Son of God. Paul explains this in 1 Thessalonians –   “For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe. 14 For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans, 15 who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, 16 forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost.” 1 Thessalonians 2:13-16   For Israel, there was a certain amount of sin that the Jews could expect to be dismissed by God through His grace and mercy, but there is a point at which that amount would be filled up, and beyond which only destruction could be the result. This same concept is true with any given nation, church, or person. There is a point where sin finally fills up to its measure, and then only wrath can be the inevitable result.   This is what Paul is saying concerning his people of national heritage. They had filled up the measure of their sins, and he knew, as he says, “that wrath has come upon them to the uttermost.” Understanding this, Jesus asks the question: “what he will do to the agronomists, to those?”   The answer is obvious, and Jesus is asking them this for a particular reason. In their response, they will indict themselves. As for Paul's words in 1 Thessalonians, he knew that the time had come, that Israel had r ejected Christ, and that there was no remedy left for them as a nation.   The cup was full, the wrath had been ordained, and it was only a matter of time before the wine would be poured out. This would be realized at the destruction of the temple in Jerusalem, and the dispersion of the nation to the four corners of heaven, just as their response will indicate.   Life application: The words of Isaiah are calling out to the people of Israel, instructing them on exactly what Jesus conveys to them. The leaders, without considering their own Scriptures, were being presented with the fulfillment of the prophetic word –   “And now, O inhabitants of Jerusalem and men of Judah, Judge, please, between Me and My vineyard. 4 What more could have been done to My vineyard That I have not done in it? Why then, when I expected it to bring forth good grapes, Did it bring forth wild grapes? 5 And now, please let Me tell you what I will do to My vineyard.”   Israel was filled with bad grapes. To this day, it is that way. There was a portion of the people who believed, but they were a fraction of the whole. Today, this is true as well. The messianic believers who look to Jesus as the fulfillment of their Scriptures are taunted by the observant Jews.   But the observant Jews are observant in a system of pick-and-choose religiosity that ignores precepts of the law they are unable or unwilling to observe, while proclaiming their “holiness” by the things they do observe. They may hold fast to the Sabbath and dietary laws, but they ignore innumerable other laws found in their Scriptures.   It's the problem with the law. It always reflects back on us. We pick and choose our “holiness” through law. But it doesn't work. Only when Jesus is our holiness do we come to the point of having fulfilled the law. His righteousness is granted to us. In Him, we now have rest and fellowship with God. Thank God for Jesus.   Lord God, help us to remember to set aside attempts at justifying ourselves before You through our own efforts. Rather, keep us trusting in what Jesus has done. May pride in our accomplishments never cloud our understanding that we need Jesus. He alone is our righteousness. Amen.  

Saturday, 1 August 2026   So they took him and cast him out of the vineyard and killed him. Matthew 21:39   “And having taken him, they ejected from the vineyard, and they killed.” (CG)   In the previous verse, the agronomists saw the son and plotted to kill him and take his inheritance. Following through with their plot, it next says, “And having taken him, they ejected from the vineyard.”   As has been seen, the vineyard represents the economy (a cultural expression) where God is dealing with man in order to bring about a result. Therefore, this refers to Jesus being handed over to the Gentiles for sentencing. It was essentially an act of excommunication from them by doing this.   Barabbas was under the Gentile's full authority. The leaders of Israel asked for him to be returned to them and for Jesus to go under their full authority to be crucified. This is what happened. Thus, Jesus' next words, “and they killed.”   Whether they actually did the killing or not, the guilt of it was theirs –   “When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, ‘I am innocent of the blood of this just Person. You see to it.' 25 And all the people answered and said, ‘His blood be on us and on our children.' 26 Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified.” Matthew 27:24-26   Through the parable, Jesus is already speaking of His death as a certainty. It is certain that the handing of Jesus over to the Gentiles is what is being referred to in being ejected from the vineyard because Mark reverses the two thoughts, saying they killed him and cast him out. This remains true because they did kill Jesus, and they disavowed Him as the Messiah.   As such, being cast out is not a reference to Jesus' death outside the city walls. It is a reference to being cast out of the cultural expression where God is dealing with man. Instead, Jesus has been a part of the Gentile-led cultural expression since then. Israel has no national dealings with Him to this day.   Life application: Of this verse, Ellicott says –   “Cast him out of the vineyard.—The minor touches of a parable are not always to be pressed in our interpretation of it; but we can hardly help seeing here a latent reference to the facts (1) that our Lord was delivered over to the judgment of the Gentiles; and (2) that He was crucified outside the Holy City, (John 19:20; Hebrews 13:12), which was, in a special sense, as the vineyard of the Lord of Hosts.”   The minor touches of a parable are a part of the parable. If God is giving it to us, every touch of it has meaning. Because Ellicott misunderstood the typology of the vineyard, he incorrectly evaluated the meaning of the vineyard. Jerusalem may be the seat of power in the vineyard, but it is not the vineyard.   Jesus is building on the words of Isaiah. The vineyard is referred to in Isaiah 1:8 and 3:14. From there, Isaiah 5:1-7, a song of His Beloved “regarding His vineyard,” is given. The words of verse 7 say, “For the vineyard of the Lord of hosts is the house of Israel.” It is the cultural expression that defines the vineyard.   Jesus' words remain in accord with this typology. Therefore, the metaphors being used are understandable and should be consistently maintained. When they are, there is no need to worry about the “minor touches” of a parable, as if they are unimportant. They will fit seamlessly with the larger details.   Someday, Israel will again be the cultural expression in which Jesus is proclaimed. The world is being readied for that today. After the rapture, things will go into hyperdrive as the world begins to tear itself apart. However, God's plan will unfold as the pages of Scripture detail. Israel will be saved, and Jesus will return to them at that time.   Be firm in your convictions concerning Israel. Many are turning from them today, and that is fine in regard to their unholy practices. But it is not fine if we reject what God is doing to bring them back to Himself. We don't have to like the things they do, but we should pray for God's will to be done in and through them. And because the pages of Scripture are written, we know it will be.   Lord God, we pray for Your plan of redemption to continue to unfold, knowing that it will because You have spoken. We pray for deliverance at the rapture, safety for Israel through the tribulation, and a great reunion of them with Jesus, whom they have for so long rejected. May these things come about according to Your word. Amen.

Friday, 31 July 2026   But when the vinedressers saw the son, they said among themselves, ‘This is the heir. Come, let us kill him and seize his inheritance.'  Matthew 21:38   “The ‘also, agronomists', having seen the son, they said in themselves, ‘This, he is, the heir. You come, we should kill him, and we should retain the ‘inheritance, his'.'” (CG)   In the previous verse, Jesus said to the leaders, while still telling them the details of the parable, “Afterward, also, he sent to them the ‘son, his', saying, ‘They will be in-turned of the ‘son, mine'.”   As noted, the normally recognized translation of the word entrepó in that verse is a positive state, like respect or reverence. This is something that should cause an immediate difficulty for those who know the outcome of the parable and what it is pointing to.   The word signifies an in-turning. This can be positive or negative. The housemaster would be quite naïve to assume that those who had already killed his other servants would act favorably toward his son.    Rather than respecting him, he would fully expect them to be ashamed of him and respond accordingly. Despite that, he sent him anyway. Having done so, it next says, “The ‘also, agronomists', having seen the son, they said in themselves, ‘This, he is, the heir.'”   Almost all translations here say “But.” As if the response of the laborers is somehow a surprising new detail in the ongoing narrative. The word de is similar to the Hebrew prefix v', and. Translations will often translate v' as but, then, moreover, etc., based on a presupposition about what the text is saying.   Those translations may carry the correct intent, or they may not. As such, it is best to leave it as “and.” Likewise, the Greek de means also (as in continuance). Saying “but” is a presupposition that may or may not rightly translate de. In this case, depending on how the previous verse is rendered, it may be incorrect. Saying “also” or “and” gives the right sense. In this case, the housemaster knew they would not respect his son, and that is just what happened.   His appearance is recognized. He is obviously the son of the housemaster. When Jesus came, it was obvious that He was who He claimed to be. They were told explicitly who He was, and He did everything according to Scripture to prove that it was so. The evidence was overwhelming.   To this day, because of the recorded words of Scripture, that remains true. All a person needs to do is to read the Old Testament, compare what it says in the New Testament, and they will agree that the intent of the writers is that Jesus is the promised Messiah. This may not be believed, but it is undeniable that this is the intent. Understanding the parallel, it next says, “You come, we should kill him.”   Understanding the favorable position of the son in relation to the inheritance, they determine to kill him as well. The parable is given by Jesus. Jesus is God incarnate. Because this is true, it would be ridiculous for Jesus to say that the servants would receive Him favorably and then continue the parable with these words.   It would demonstrate a complete inconsistency in the words of the parable, and in the Person who is speaking the words, to make a comparison to God while knowing that the comparison is faulty.   Despite knowing that the son would be rejected, the house master sent his son. With the agronomists deciding to kill him, they next give the reason for doing so, saying, “and we should retain the ‘inheritance, his'.”   Because of the obvious difficulty presented in the previous verse, the Pulpit commentary says of these words –   “It would have been a wild and ignorant scheme of the husbandmen to consider that by murdering the heir they could obtain and hold possession of the vineyard. Here the parable bursts from the allegorical form, and becomes history and prophecy.”   Rather, the whole parable parallels the historical nature of Jesus' words. God foreknew that when He sent His Son into the nation of Israel while under the Law of Moses, the leaders would kill Him. Despite knowing in advance that it was so, He sent Him anyway.   Life application: This parable, like the other parables given by Jesus, is given to show exacting truths about what God is doing in redemptive history. It would make no sense for Jesus to present a parable that didn't match what would be borne out in literal history.   If Jesus' intent in the previous verse was for the laborers to show respect, esteem, or honor to the son, there are other words in the New Testament that would reflect that sentiment.   Instead, He purposefully chose a word that carries a dual sense to reveal the fact that, despite His foreknowledge of what would occur, He still sent Jesus to accomplish the work intended for Him, including being rejected by Israel's leaders and being crucified.   This reveals the very heart of God for the people of the world. It also reveals the determination of Jesus, who had already said several times that He would be treated shamefully and killed by those in Jerusalem. Despite all that was to come upon Him, He faithfully and resolutely went forward to do what needed to be done to restore us to God.   Lord God, thank You for what You have done for us in the sending of Jesus. The cross of Christ is truly the most precious symbol of love and reconciliation that could ever be. May we only boast in what He has done, never attempting to set aside the grace poured out on us there. Yes, may our hope rest in Jesus alone. Amen.

Thursday, 30 July 2026   Then last of all he sent his son to them, saying, ‘They will respect my son.' Matthew 21:37    “Afterward, also, he sent to them the ‘son, his', saying, ‘They will be in-turned of the ‘son, mine'.'” (CG)   In the previous verse, Jesus continued the parable, noting that the housemaster sent other servants, greater than the first, and they treated those servants the same. With that noted, He next says, “Afterward, also, he sent to them the ‘son, his'.”   The meaning of the words, at least to us, should be plain and obvious, even if the leaders don't immediately get what Jesus is saying. A succession of servants has been sent to receive the fruit of the vineyard, and they have been treated shamefully.   These represented the messengers of God, the prophets and wise men, looking for fruit in the nation of Israel. Without success, God sent His Son into the nation, “saying, ‘They will be in-turned of the ‘son, mine'.'”   A new word is seen, entrepó. It is derived from en, a fixed position usually translated as “in”, and tropé, a noun signifying “a turning” which is only found in James 1:17. Together, they give the idea of “in a state of turning,” as in turning “one's attention to in a riveted (‘locked in') way” (HELPS Word Studies).   The word is used positively when turning in respect, but it is also used when feeling a state of shame. It is seen when there is no respect (as in Luke 18:2 and 18:4). In Hebrews 12:9, almost all translations say something like, “Furthermore, we have had human fathers who corrected us, and we paid them respect [entrepó]” (NKJV). However, the verb is passive, and the word “them” is not in the text.   Having said that, because of the difficulty, most take this as a passive with a middle force. This is done to justify the reading as “respect.” However, Thayer's Greek Lexicon notes the word in classical Greek signifies “properly, to turn about, so in passive even in Homer; τινα, properly, to turn one upon himself, i. e. to shame one.” Thus, if the passive is retained, the word would indicate a sense of personal shame, not respect.   The entire paragraph in which Hebrews 12:9 exists is based on chastisement, either by God or by our fathers. As such, there is a sense of shame for wrongdoing, which is exactly what sin is and what it causes. We are chastised, and we are ashamed because of our actions.   Without that shame because of a lack of correction, we would be unashamed and unrestrained. Something common in the world when there is no correction. Hebrews 12:9 continues, We had fathers who were instructors “... and we were in-turned, not much, also, more we will be subject to the ‘Father, the spirits', and we will live?”   One can see the progression: 1) Earthly fathers discipline, 2) children respond, being in-turned (ashamed), 3) therefore, how much more should we be subject to God in humility? The same passive mood is found in the three synoptic gospels in regard to this parable.    Because translations reject the passive voice in Matthew 21:37, stating it is to be rendered in the middle voice, it then causes scholars a true dilemma. The Pulpit Commentary, reflective of others, says –   “God condescends to speak in human language, as hoping for a good result from this last effort for man's salvation. He, as it were, puts aside his foreknowledge, and gives scope to man's free will. Though the sad issue is known to him, he often acts towards men as if he had hope that they would still use the occasion profitably.”   This makes no sense. Why would the housemaster assume or even hope for those in the vineyard to act appropriately? Why would he assume they could be trusted when they have already killed his servants? Such a thought is not in line with what we would consider concerning Jesus' portrayal of the omnipotent God in a parable.    An in-turning concerning the son is much more fitting to the surrounding context. And it is exactly what happened to Jesus. Thus, Jesus is clearly saying that they will not accept the son. Rather, they will be ashamed of him. And this is what God the Father knew, in advance, concerning His Son. This is perfectly in line with what Jesus told the disciples just a few days before –   “Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death, 19 and deliver Him to the Gentiles to mock and to scourge and to crucify. And the third day He will rise again.” Matthew 20:18, 19   It is a sentiment He had already stated to them twice before as well. The fact is that, despite knowing in advance, that Jesus would not be accepted, God sent His Son to Israel to offer them salvation. This demonstrates the immense love of God for those He created. It also shows the lengths God was willing to go to for those same creatures.   Life application: If the word discussed above is intended to be translated as “respect,” it would demonstrate a naivete in God that does not exist. The only way to get around that is to deal with the words in the way the Pulpit Commentary did. But parables are not merely an inexact representation of what is going on. Nor are they an accommodation for our sensibilities. Rather, they are a type of speaking intended to convey actual meaning, even if veiled.   Jesus was standing before the leaders, having just been hailed as the Messiah. If He is, then He is God's selected choice for that position. To say, “Maybe the leaders will respect Me” or “My Father thinks the leaders might respect Me” is completely out of the context of the situation in which He is speaking. The leaders were ashamed of Jesus, and He was rejected and crucified, just as God foreknew that He would be.   This analysis fits the surrounding narrative. As such, leaving the translation as literal as possible allows for a resolution to the otherwise nonsensical idea that God would not know that His Son would not be respected.   Lord God, what a wonderful delight it is to come to Your word and consider its contents. Help us to be diligent each day to pick it up and dive into it with enthusiasm and zeal. Thank You for this beautiful treasure that tells us of JESUS! Amen.