Podcasts about Matthew 21

 Matthew 21 opens with Jesus's Triumphal Entry into Jerusalem—his coronation as King. Pastor Karl unpacks why this moment was unlike any earthly coronation: a king who arrived not on a warhorse but on a humble donkey, fulfilling prophecies spoken generations earlier through Isaiah, Zechariah, and Daniel. As King, Jesus fulfills God's mission, exercises God's authority, restores proper worship according to God's Word, and extends God's compassion. From the crowds shouting "Hosanna" to Jesus clearing the temple of corruption, this passage reveals a King who demands total allegiance while never withholding compassion from those who come to Him in need. Join us in person 8:00am, 9:30am & 11:00am every Sunday morning.37193 Ave 12 #3h, Madera, CA 93636For more visit us at flipside.churchFor more podcasts visit flipsidepodcasts.transistor.fm

Everyone is uncomfortable when people pretend they're better than they are. Jesus hated hypocrites more than any of us. Throughout His ministry, He called out the hypocrites in the religious elite. Find out what bothered Him most about people who pretended to love God.

28 “But what do you think? A man had two sons, and he came to the first and said, ‘Son, go, work today in my vineyard.' 29 He answered and said, ‘I will not,' but afterward he regretted it and went. 30 Then he came to the second and said likewise. And he answered and said, ‘I go, sir,' but he did not go. 31 Which of the two did the will of his father?”They said to Him, “The first.”Jesus said to them, “Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you. 32 For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him.

18 Now in the morning, as He returned to the city, He was hungry. 19 And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, “Let no fruit grow on you ever again.” Immediately the fig tree withered away.20 And when the disciples saw it, they marveled, saying, “How did the fig tree wither away so soon?”21 So Jesus answered and said to them, “Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, ‘Be removed and be cast into the sea,' it will be done. 22 And whatever things you ask in prayer, believing, you will receive.”23 Now when He came into the temple, the chief priests and the elders of the people confronted Him as He was teaching, and said, “By what authority are You doing these things? And who gave You this authority?”24 But Jesus answered and said to them, “I also will ask you one thing, which if you tell Me, I likewise will tell you by what authority I do these things: 25 The baptism of John—where was it from? From heaven or from men?”And they reasoned among themselves, saying, “If we say, ‘From heaven,' He will say to us, ‘Why then did you not believe him?' 26 But if we say, ‘From men,' we fear the multitude, for all count John as a prophet.” 27 So they answered Jesus and said, “We do not know.”And He said to them, “Neither will I tell you by what authority I do these things.

12 Then Jesus went into the temple of God and drove out all those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves. 13 And He said to them, “It is written, ‘My house shall be called a house of prayer,' but you have made it a ‘den of thieves.' ”14 Then the blind and the lame came to Him in the temple, and He healed them. 15 But when the chief priests and scribes saw the wonderful things that He did, and the children crying out in the temple and saying, “Hosanna to the Son of David!” they were indignant 16 and said to Him, “Do You hear what these are saying?”And Jesus said to them, “Yes. Have you never read,‘Out of the mouth of babes and nursing infantsYou have perfected praise'?”17 Then He left them and went out of the city to Bethany, and He lodged there.

This message is drawn from Jesus's reading in Matthew 21:33-44. Jesus taught in the Temple telling the Parable of the Vineyard Owner. This lesson looks at Jesus's claim to be the rejected stone that became the cornerstone and explores the imagery of the stone predicted to conquer the world.

As Jesus enters Holy Week, He finds Himself face-to-face with the religious leaders who question His authority. Through two powerful vineyard parables, Jesus exposes the difference between simply looking faithful on the outside and actually living a life of repentance, obedience, and transformation. These stories remind us that God isn't primarily concerned with our religious […] The post Matthew 21:23-46 – Vineyard Stories appeared first on Sierra Bible Church.

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.

Sermon By: Pastor Roman Folia (The Gospel of Matthew pt. 70)

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.  

Launching from Jesus's response to religious leaders after cleansing the temple, this message draws from those events to see whom Christ received in the Temple including children praising Him as God from Psalm 8.

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.  

Sermon By: Pastor Roman Folia (The Gospel of Matthew pt. 69)

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.  

Wednesday, 29 July 2026   Again he sent other servants, more than the first, and they did likewise to them. Matthew 21:36   “Again, he sent other servants, ‘greater, the first', and they did to them as thus.” (CG)   In the previous verse, Jesus referred to the treatment of the servants sent to the vinedressers. They were scourged, killed, and stoned. Jesus continues the thought, “Again, he sent other servants, ‘greater, the first'.”   Two words should be considered. The first is allos, other. It refers to another of the same kind. These servants are in the same category as those who were previously sent. If they were in a different category, the Greek word heteros would have been used.   The second word is pleión. It signifies a comparative, such as greater in number, greater in quality, more abundant, etc. It is used in the greater-than-quality sense in Matthew, such as righteousness greater than the scribes and Pharisees is needed to enter the kingdom of the heavens (Matthew 5:20). It is used this way when making a comparison to Jonah (Matthew 12:41) and Solomon (Matthew 12:42). Jesus is greater than them.   What seems likely is that if Jesus is making a comparison, it would be to the pre-exilic and post-exilic prophets. The post-exilic prophets would be “greater” than the pre-exilic prophets because they had greater revelation, for example, in having the word of the previous prophets fulfilled.   As such, they stood in a greater position of knowing the reliability of the word of God, both in judgment and in mercy. There is no reason to assume there were only “more” servants sent either to the vinedressers in the parable or to the prophets after the exile. A good example of this is found in Numbers 22:15 –   “And he added yet, Balak, sending commanders greater and being enweighed from these.” (CG).   This “greater than” is certainly seen in the final prophet of the Old Testament –   “Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.” Matthew 11:11   In that verse, a different word, megas, signifying greater, is used, providing extra weight to this idea. Israel had been exiled. They should have known better, and yet, even after the exile, the maltreatment continued, as Jesus indicates, “and they did to them as thus.” This is explicitly recorded in Matthew 17:11-13 –   “Jesus answered and said to them, ‘Indeed, Elijah is coming first and will restore all things. 12 But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. Likewise the Son of Man is also about to suffer at their hands.' 13 Then the disciples understood that He spoke to them of John the Baptist.”   This, therefore, is the likely meaning of Jesus' words here. The Bible does not explicitly focus on the maltreatment of the post-exilic prophets outside of John, but Jesus' words are certainly inclusive of him.   Life application: The Old Testament records maltreatment of the prophets at various times. In Jeremiah 26, the prophet Urijah escaped from King Jehoiakim but was captured, brought back, and put to the sword. The priests of the Lord, including Ahimelech, who inquired of the Lord for David, were put to the sword by Saul through the hand of Doeg.   The Spirit of God came upon Zechariah in 2 Chronicles 24, prophesying to the people who rejected His word. King Joash had Zechariah stoned to death. In 1 Kings 19, Elijah exclaimed to the Lord that the children of Israel had “killed Your prophets with the sword.”   These and other such examples show that the words of Jesus are fulfilled just as the parable proclaims. Despite this overwhelming evidence recorded in Scripture, the Expositor's Greek Testament unfathomably says –   “The husbandmen treat the messengers in the most barbarous and truculent manner: beating, killing, stoning to death; highly improbable in the natural sphere, but another instance in which parables have to violate natural probability in order to describe truly men's conduct in the spiritual sphere.”   How can it be “highly improbable in the natural sphere” if the Bible explicitly records it is so, including in Jesus' words of the previous verse? These, along with verse 37, are explicit references to the ill treatment of the Lord's people.   Understanding this, be careful not to just accept “scholarly” comments as if they are correct and reliable. Jesus' parables do not “violate natural probability.” Rather, they are given to reveal exactly what has been going on, or what will occur. They are a unique and marvelous way of conveying information that is reliable and targeted.   Lord God, may we never dismiss what is recorded in Your word as unreliable, questionable, or fanciful. Rather, Your word stands as a witness to what You are doing in the world. Thank You for the sure and reliable word You have given us. Amen.  

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Tuesday, 28 July 2026   And the vinedressers took his servants, beat one, killed one, and stoned another.  Matthew 21:35   “And having taken, the agronomists, the ‘servants, his', one, indeed, they scourged. One, also, they killed. One, also, they stoned.” (CG)   In the previous verse, Jesus said in the ongoing parable that at the time of the ripe fruit, the housemaster sent servants to the agronomists that they might receive its fruit. He continues next, saying, “And having taken, the agronomists, the ‘servants, his', one, indeed, they scourged.”   The word is deró. It literally signifies to flay. By implication, it means to scourge, which causes the skin to be flayed. This is a painful, and at times lethal, form of punishment. Next, He says, “One, also, they killed.”   This is a general word that signifies to kill outright. No particular type of killing is implied, just that the person is killed. Once again, Jesus says, “One, also, they stoned.”   This is another new word, lithoboleó. It is from lithos, a stone, and balló, to throw, cast, etc. Thus, it signifies lapidation. It is a form of punishment recognized in the Law of Moses, and it is noted as being used against offenders in Israel's history, such as –   “And Joshua said, ‘Why have you troubled us? The Lord will trouble you this day.' So all Israel stoned him with stones; and they burned them with fire after they had stoned them with stones.” Joshua 7:25   Having gone this far into the parable, we can now start to look at the metaphors that Jesus is using. Thus far, we've seen the vineyard that God prepared to bear fruit. It is Israel, the nation. The barrier wall is the Law of Moses. That is seen in the word used, phragmos. Paul uses it in Ephesians 2:14 when referring to the law –   “For He Himself is our peace, who has made both one, and has broken down the middle wall of separation.”   The purgos, or tower, is defined by Strong as specifically being a burgh, an old word signifying an incorporated town. The main building of the town, often a tower-type building, would be representative of it. This would be the tabernacle/temple with the Levitical system of rites and sacrifices. The agronomists are the leaders of the nation, given charge of the nation's cultural, political, and religious care.   The fruit season is the time expected for there to be religious fruit borne among the people. There was expected to be a fruitful harvest of the people. However, when God sent the prophets in anticipation of such a harvest, they treated them as is seen in this verse now.   Life application: Jesus is using examples of one thing to convey a message about other things. His words, when He is complete, will be so obvious to those who hear that it will say in verse 45, “Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them.”   Everything about His words relies on other things in Scripture to make these points. By understanding the cultural, political, and religious aspects of Israel that are presented in the Bible, the words come into focus, and the meaning of the overall parable can then be rightly understood.   There is usually no reason to go beyond the word itself to find the meaning of the metaphor, although that may be needed at times. For example, the barrier wall explains itself when studying the other uses of the word. Paul explicitly states that the law is that barrier. The full context in Ephesians 2 says –   “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, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.” Ephesians 2:14-16   As the Bible has stated this, there is no need to go further to find other symbolism. Pay attention to what is going on as you read. What a treasure we have in God's wonderful word.   Lord God, open our eyes as we read and study Your word. Illuminate our understanding so that we can know just what You intend for us to see. And, Lord, help us to live according to this word all the days of our lives. Amen.  

Monday, 27 July 2026   Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit. Matthew 21:34   “When also it neared, the ‘juncture, the fruits', he sent the ‘servants, his' to the agronomists to receive the ‘fruits, his'.” (CG)   In the previous verse, Jesus began another parable about a landowner planting a vineyard, getting it ready, leasing it out, and going to a far country. He continues that, saying, “When also it neared, the ‘juncture, the fruits'.”   This is the particular time when the fruits are ready to be harvested. It is at this time that the housemaster would expect a suitable recompense for the land and expenses he had put into the land to make a vineyard productive.   As a harvest season comes once a year, there is no reason to assume that this is a single point Jesus is referring to. The kairos, the opportune season for fruit, is a recurring event throughout the span of time concerning what Jesus is referring to. The rest of the parable will bear this out. As for the parable, Jesus continues, saying, “he sent the ‘servants, his' to the agronomists.”   Here is a new word, geórgos. It is derived from gé, soil (and by implication, a region, land, etc.), and ergon, work, deed, labor, etc. A word that exactingly matches this would be agronomist.   These are the people working the land as agreed to by the housemaster. The appropriate juncture in time for the fruits to be harvested has come. This means that he should receive a share of the earnings from the vineyard, as Jesus next says, “to receive the ‘fruits, his'.”   As the housemaster is in a far land, the reception of the fruits will have to come by a proxy. This would be the servants appointed for the task noted earlier. They are being sent to the vineyard on his behalf.   Life application: As we continue through the parable, think about what you already know concerning what is being stated in the metaphor. A vineyard represents the economy (a cultural expression) where God is dealing with man in order to bring about a result.   Jesus is speaking to the leaders of Israel. So, consider what He says to them as the parable continues. The parable is not a complicated one. What it conveys should be readily understood, but you may come up with some interesting questions or insights.   This is what we are to do when we read the Bible. File away known metaphors, look for other metaphors of which you are unaware of their meaning, and try to deduce what is being conveyed. And then form pictures of what may be going on in relation to the rest of Scripture.   It is true that anyone can come to erroneous conclusions about what is going on in a story. So be careful not to be dogmatic about things unless you are certain that your conclusions are defensible.   But for thousands of years, people have been reading the word and forming conclusions about what it is conveying. Many have proven correct over time, and yet there is still much more that can be elicited from its pages. So be diligent in thinking through what you are reading.   God is giving us information. The more we study the word, the more precise our understanding of that information will be.   Lord God, Your word is a treasure. It is filled with wonderful stories that can instruct us on many levels and in differing ways as we progress through our lives. So, Lord, help us to stick with reading it and considering it all the days we walk in Your presence. Amen.

 Sunday, 26 July 2026   “Hear another parable: There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower. And he leased it to vinedressers and went into a far country. Matthew 21:33   “Another parable, you hear, ‘‘Man, certain', he was ‘housemaster, who, he planted – vineyard', and barrier, it, he circuited, and he dug in it – winepress, and he built – tower, and he leased it to land-workers, and he abroaded.” (CG)   In the previous verse, Jesus finished His words to the leaders of Israel concerning the parable of the two sons. However, He is not finished addressing the leaders. Matthew records His next words, saying, “Another parable, you hear.”   Jesus continues using parables in an effort to get these men to think things through, see their situation, and make a decision concerning what path they will follow. Understanding that, He begins with, “‘Man, certain', he was ‘housemaster'.”   Once again, Jesus uses a subject that was readily understandable to His hearers, a housemaster. He used this same terminology in Chapter 20 in the Parable of the Workers in the Vineyard. This is a man who has authority over the house. In this case, Jesus also returns to the vineyard metaphor, saying, “who, he planted –vineyard.”   Typology must remain consistent unless there is a specific change in the intent of what is being conveyed. As such, the same typology is to be seen here as in the previous vineyard parables.   The vineyard represents the economy (a cultural expression) where God is dealing with man in order to bring about a result. In this case, the initiation of that process is being referred to. The man has planted the vineyard. Next, Jesus says, “and barrier, it, he circuited.”   Two new words are seen again. The first is phragmos, an enclosing barrier. It can be a hedge, partition, fence, etc. The four uses of it in the New Testament are all suited to using the word “barrier.” The next new word is peritithémi, to place around, coming from peri, about, and tithémi, to place. In this case, the word circuit will satisfactorily suit the eight New Testament uses.   The vineyard is now protected by a barrier to keep it from outside influences. After this, Jesus says, “and he dug in it – winepress.”   Two more new words are seen. The first is orussó, to burrow in the ground. The word is seen just three times in Matthew and Mark. The word dug satisfies the three uses. The second new word is lenos, a winepress. It is a primary word signifying a trough. Despite this, all of the New Testament uses are used in conjunction with it being a winepress for the crushing of grapes.   Vineyards produce grapes, or cultural expressions. These are mixed together through a mashing process to produce wine. In the Bible, wine then symbolizes the merging together of these expressions into a result. The thing that ought to happen can happen, symbolized by wine. For the vineyard, Jesus next says, “and he built – tower.”   The purgos, tower, is introduced here. Strong notes that in Greek writings from the time of Homer and afterward, it refers to a tower, meaning a fortified edifice which rises to a considerable height. It was used to repel hostile attacks and to enable watchmen to see in every direction. Such a watchtower is intended to watch over the vineyard for protection. With that complete, Jesus next says, “and he leased it to land-workers.”   Again, two new words are seen. The first is ekdidómi, to give forth. In the New Testament, its four uses are all in relation to leasing out land. The second new word is geórgos, literally a land-worker. It is from gé, soil (by extension, it speaks of a region, ground, land, etc.), and ergon, to work.   The landowner retains the vineyard as his own and has set certain people in the vineyard to do what is necessary for maintaining it. With that, Jesus says, “and he abroaded.”   This is another new word, apodémeó, to go abroad, meaning to visit a foreign land. A single word that carries that exact meaning is the coined word abroaded. The housemaster has headed away from the area, leaving these men in charge with the intent of them caring for his property.   Life application: In one verse, eight new words are seen. It is interesting how a new concept or story will often require the introduction of new words in order to make specific points about what is on God's mind.   With the introduction of these new words, a story is being developed that is intended to convey information for those who are being addressed to consider what Jesus is telling them. But these leaders are not the only intended recipients of His words. They have been recorded in God's word.   Because this is so, anyone who picks up the word and reads it should consider what is being said. This is true with those who are not being specifically addressed, meaning the church, which has received God's word. They are also intended to be considered by the nation of Israel, which originally rejected His words.   As the Gentile led church age, we can learn why things occurred as they did, leading to the current dispensation. As the nation of Israel, they can read what Jesus says, compare His words to their history, and see why they wound up in the situation they have been in for so long.   This parable will explain to any and all what needs to be known concerning a particular issue. Having said that, one parable cannot be used to support a final conclusion about the nation of Israel. It is not uncommon for what Jesus conveys in this parable to be used that way, though. But the whole of Scripture must be considered to form our eschatological doctrines.   So be sure not to assume that because of the words of this parable, there is no future for Israel. It will rather present a reason why Israel is not what God is using for His redemptive purposes at this time.   Lord God, help us to carefully evaluate all that Your word says before we come to conclusions about various things. One story or one teaching may suit a particular timeframe, but it may not be the end of the matter concerning what is being conveyed. So help us to consider the broader picture that is presented at all times. Amen.

Saturday, 25 July 2026   For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him. Matthew 21:32   “He 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'.” (CG)   In the previous verse, Jesus told Israel's leaders that the taxmen and prostitutes would enter the kingdom of God before them. He now explains why it is so, confirming their own response to His question concerning the parable of the two sons, saying, “He came, namely, John.”   This explains why Jesus gave the parable right after their question to Him concerning what right He had or under whose authority He did the things He was doing –   “But Jesus answered and said to them, ‘I also will ask you one thing, which if you tell Me, I likewise will tell you by what authority I do these things: 25 The baptism of John—where was it from? From heaven or from men?'” Matthew 21:24, 25   When they couldn't answer Him, He told them He wouldn't answer their question. After that, He immediately brought in the parable of the two sons. It is a parable that is based on the life and actions of John. Jesus is answering the question for them that they failed to answer. He does that with His continued words. He notes that John came “to you in ‘way, righteousness'.”   These words tell us that John's authority came from heaven. Jesus just said that the taxmen and prostitutes would enter the kingdom of God before the leaders. If entry into the kingdom of God is the goal and it is accessed through what John would proclaim, then John's authority was from God.   Understanding this, Jesus continues by explaining His statement concerning the matter, saying, “and not you believed him.”   If John's proclamation was from God, and these men did not accept his proclamation, then it stands to reason that they have rejected what God expects of them. On the other hand, Jesus says, “The ‘also taxmen and the prostitutes', they believed him.”   This explains why these groups would enter the kingdom of God before Israel's leaders. John's message was from God, and they accepted that premise. In this, Jesus equates them to the first son who said he would not go into the vineyard but later regretted it. They ignored the Law of Moses, lived unrighteously, and were stiff-necked toward God's expectations.   However, in John's coming, they heard the message, and regret for their way of life sank into their minds. In regretting, they would have done what John proclaimed, which is to believe in Jesus, the One he proclaimed to be the Messiah. On the other hand, Jesus says, “You, also, having seen, not you regretted afterward the ‘believe him'.”   Jesus equates the leaders of Israel to the second son. He said he would go into the vineyard, but then he never went. As noted, the vineyard represents the economy (a cultural expression) where God is dealing with man in order to bring about a result. Jesus is what God is now doing. The whole body of the Law and Prophets pointed to Him and His coming.   John proclaimed that Jesus was the Messiah. Therefore, those who once failed to uphold the law regretted their lives and accepted that God was ready to cleanse them through John's baptism of reconsideration, preparing them for the coming Messiah. The leaders saw this, the ‘believe him' of the people, and yet they did not regret their walk before the Lord.   They were so filled with self-righteousness that they could not accept that they needed the Messiah's healing. In stating His words, He has confirmed John's source of authority, and He has shown that John's proclamation that Jesus is the Messiah is valid.   As such, He has actually answered the question that He didn't answer in verse 27. Only, He has done it indirectly. He demonstrates that John's authority is of God because his words lead to entrance into the kingdom of God or exclude those who reject it. John's words pointed to Jesus. Therefore, Jesus' authority is from God.   Jesus has brilliantly provided exactly what these men needed to know in a way that leaves them a choice that must be made concerning Him.   Life application: Time and again, the Bible shows that a rejection of the Son, Jesus, means a rejection of God. For example –   “Then they said to Him, ‘Where is Your Father?' Jesus answered, ‘You know neither Me nor My Father. If you had known Me, you would have known My Father also.'” John 8:19   Man has a choice set before Him. Jesus is the dividing line. Those who reject Jesus reject God. Jesus offers grace, not law. Jesus fulfilled the law. Therefore, to reject Jesus' fulfillment of the law is, by default, a rejection of Jesus. In rejecting Jesus, the person rejects God.   One cannot piously claim he follows Abba Father if He is trying to merit what Jesus has already accomplished. It is illogical and contradictory. The choice of Jesus starts with believing in the God of the Bible, but this is not the end of the matter.   A rejection of all false gods is the beginning of the pursuit. But the God of the Bible has set before those who come to Him the choice of law versus grace. Jesus is God's grace. To attempt to find reconciliation apart from Jesus through law observance is a self-condemning act. Come to Jesus, set your pride aside, and receive His grace.   Lord God, Your word says that the path of restoration to You is narrow. As Jesus is the path, then anything apart from Him is a deviation from the path. Help us to clearly explain this to the people of the world. Without Jesus, no one will ever be restored to You. Give us boldness to proclaim this truth. Amen.  

Friday, 24 July 2026   Which of the two did the will of his father?” They said to Him, “The first.” Jesus said to them, “Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you. Matthew 21:31   “‘Which 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'.'” (CG)   In the previous verse, Jesus continued the parable, noting that the second son said he would go into the field, but he didn't go. Jesus next asks the leader a question, “Which from the two, He did the ‘determination, the father'?”   The question probably didn't take long for them to think through. The first son said he wouldn't go, but later regretted it and went. The second son said he would go, but never went. The answer is obvious, and so, “They say to him, ‘The first.'”   The leaders of Israel were able to figure it out. Even if the first was testy in his response and left dad without committing to work, he had a conscience and let it work through until he resolved to go. The second was quick with a positive response, but he never did what he said he would do. Having answered correctly, Matthew next records, “He says to them, the ‘Jesus', ‘Amen! I say to you that the taxmen and the prostitutes.'”   A new word is seen here, porné, a sex worker. Figuratively, it is applied to idolaters. The two categories, taxmen and prostitutes, were about as lowly as one could go in the Israelite society. Understanding that Jesus is speaking to the leaders of Israel, who were rather amazing in their own eyes, the next words must have been very hard for them to receive. These lowly people, Jesus continues, “they precede you into the ‘kingdom, the God.'”   Jesus will explain the reason for His words in the next verse, but it is obvious that they are the second son referred to in the parable. They have said they would do something, but their actions belie their words.   Life application: Think about how God receives people. The Bible says we are saved by grace through faith. No works are included in the equation. And yet, all over the world, people are doing their very best to earn God's favor in some manner or another.   This is true with the world at large, but the attitude permeates Christianity as well. Much of this is prompted by denominations and churches that mandate certain things from their people, as if those things will make a person right before God.   Obviously, money is one of the big items on such a list. Sometimes, the expectation for money is so inculcated into people that there is no need to mention tithing. The RCC has a pretty good handle on their people giving, even though tithing is not a main weekly teaching.   If you go into a Baptist church, you might hear tithing mentioned two or three times in every meeting you attend. Some churches make it sound like you will receive God's favor if you give, pulling verses from Scripture out of their context in order to get their followers to give more. But the implication is that in not giving, you are not doing right.   They will use catch phrases, repeating them again and again to assure their followers that giving will mean getting. The great ATM in the sky rewards you with interest every time you give to the church. In the end, such teachings make people feel like they must earn God's favor.   Other groups of people believe they are inherently good as individuals or as a culture. Because of this, God loves them and will swing the door of salvation open to them just because of who they are. Many Jewish people are certain they are in this category and that they have automatic entrance into heaven because of who they are (Jews).   Jesus sweeps all of this nonsense away. He alone has accomplished what is necessary to be pleasing to God. You cannot buy your way into it, and you are not inherently special enough for God to make an exception for you. The things you possess, the degrees you might have, the family line you belong to, etc., are not exceptions to God's plan of salvation.   There are those who have received the gospel, accepted Jesus' payment for their sin, and who will be saved, and there is everyone else. Jesus' words to the leaders of Israel must have been shocking and offensive to their ears, and this was before He died for their sins. How much more offended must they have been when they were told that they were sinners like all other people, and they would not see heaven without believing the gospel?   But this is how it was, how it is, and how it will be. Jesus alone restores fallen man to God. Let us be wise in our choice and then diligent in our proclamation to others. To the glory of God who sent Jesus to bring us back to Himself!   Lord God Almighty, thank You for receiving lowly people who come to You by faith. Thank You for allowing us to be included in Your wonderful plan of salvation through simple belief in what You have done. All praise, glory, and honor to You forever and ever. Amen.

Thursday, 23 July 2026   Then he came to the second and said likewise. And he answered and said, ‘I go, sir,' but he did not go.  Matthew 21:30   “Having approached, also, the second, he said as thus. The ‘also having answered', he said, ‘I, lord.' And not he went.” (CG)   In the previous verse, Jesus continued the parable of the two sons, noting that the first said he would not go work in the vineyard. Later, however, he regretted his words and went. Unlike him, Jesus continues with another son, saying, “Having approached, also, the second, he said as thus.”   As previously mentioned, the number two signifies division or difference. Sets of two will follow this thought. Those in this parable are no different. The man goes to the second son and says just as he did to the first.   With such a curt response from the first, he must have wondered what response he expected to find from the second. In asking, he must have been relieved. Matthew records, “The ‘also having answered', he said, ‘I, lord.'”   The answer is short and direct. It must have filled the father with hope that this son would be a good example of the family values set forth from generations past. The words “I, lord” are a shortened form of “Here I am, lord, send me.” In other words, there is a happy acceptance of the request and the surety that it will be fulfilled. However, Matthew next records, “And not he went.”   God has a vineyard, and He expects it to be tended to. One group of people, represented by one of the sons, refuses to participate, but later regrets the thought and heads into the vineyard to work. The other group, represented by the second son, readily accepts the commission, but never follows through with it.   Jesus is showing a distinction between these groups before explaining who they are. The explanation will not be withheld for long. First, however, He will have a question for His hearers.   Life application: Jesus' use of the parable is not unlike how an undercover reporter works. At times, they first set up a scenario by inserting themselves into a situation, becoming a part of the ongoing matter being investigated.   While involved with their target, they elicit information from them by presenting themselves as one of them, all the while standing separate from them in any real way. As the reporter learns about their true motives and intentions, he carefully records what is going on. This is the true self that is hidden from public sight.   Once the heart has been exposed through this investigative manner, the reporter then openly confronts those they are investigating with the proof of what they have been doing. They cannot deny that they have been doing it. There have been recordings, documentation of the events, and maybe witnesses have been brought in at times to verify what has been going on.   What was hidden has been exposed. The one exposing the matter has not done anything wrong. He has simply worked within the targeted group to reveal their wrongdoing.   Jesus did this with His own life, coming in the form of a man, living among the people, and doing what is right and expected while also exposing the wrong conduct of the nation. At times, He would even show them that is what He was doing by telling them in parables what He had exposed.   This was not cunning and deceptive. Rather, the prophets said He would come and reveal such things to the people, providing all the evidence necessary to turn them back to God or to further harden their hearts toward Him. None can say they weren't warned. To this day, the record stands as recorded in Scripture that He has done this.   On the day of judgment, God will be able to present the evidence to all people of His knowledge of all things. There will be no cries that it is unfair or unjust. He is God. We are to do as He determines. When we say we will go, He expects that we will follow through with that. If we say we won't go, but later regret that, He will know it and act accordingly.   We, too, are admonished to bring darkness to light so that people may see and learn from it. Let us do our best to help those around us to evaluate their lives in an attempt to get them to regret how they are living, reconsider their ways, and turn to the living God through Jesus Christ for salvation.   “And have no fellowship with the unfruitful works of darkness, but rather expose them. 12 For it is shameful even to speak of those things which are done by them in secret. 13 But all things that are exposed are made manifest by the light, for whatever makes manifest is light.” Ephesians 5:11-13   O God, help us to bring light to the dark recesses of this world through the pursuit of the truth. May we be ever on the advance in our knowledge of Your word so that we can lead others to right thinking concerning their need for You. Amen.

Wednesday, 22 July 2026   He answered and said, ‘I will not,' but afterward he regretted it and went. Matthew 21:29   “The ‘also answering', he said, ‘Not, I will.' Afterward, also, having regretted, he went.” (CG)   The previous verse noted that Jesus asked the leaders about a man with two sons. The man went to the first and asked him to go work in the vineyard. The son's response is next recorded by Matthew, saying, “The ‘also answering', he said, ‘Not, I will.'”   Without hesitation, the son refuses to go. His attitude is reflected in the abrupt, disrespectful response. There wasn't any excuse-making or trying to work around the refusal with platitudes. He just refused outright.   Without jumping ahead, it is apparent that Jesus is making a point about a group of people who are disrespectful and unwilling to do what their “Father” has asked them to do. As seen in the previous verse, the vineyard represents the economy (a cultural expression) where God is dealing with man in order to bring about a result. Despite knowing this, who this son represents is still up in the air. Jesus will define it in the verses ahead, though. As for his negative attitude, Jesus next says, “Afterward, also, having regretted, he went.”   A new word is seen here, metamelomai. It is derived from meta, after, and meló, to be of interest to. Specifically, it means “to care afterwards.” Thus, it is translated as remorse or regret. This is not the same as metanoeó, to reconsider (or, as many translations say, repent). That signifies a change of mind. This does not necessarily signify a change of mind, but a state of regret.   A person can get caught stealing and regret his actions, but there may be no reconsideration about the path he is on. Regret can lead to reconsideration, but it does not necessarily do so. A person who refuses to wear shoes may regret stepping in an ant pile, but it doesn't mean he will reconsider having bare feet.   This is especially so because he knows that ants will bite a person who wears shoes, often more violently than the barefooted person. because they have time to get into socks before they begin tearing into the poor hapless soul.   Life application: Words have importance in Scripture. Different words with similar meaning are used at times, and it must be considered why this is so. Vincent's Word Studies gives a lengthy analysis of the word metamelomai –   “This is a different word from that in Matthew 3:2; Matthew 4:17; μετανοεῖτε [metanoeite], Repent ye. Though it is fairly claimed that the word here implies all that is implied in the other word, the New Testament writers evidently recognize a distinction, since the noun which corresponds to the verb in this passage (μεταμέλεια [metameleia]) is not used at all in the New Testament, and the verb itself only five times; and, in every case except the two in this passage (see Matthew 21:32), with a meaning quite foreign to repentance in the ordinary gospel sense. Thus it is used of Judas, when he brought back the thirty pieces (Matthew 27:3); of Paul's not regretting his letter to the Corinthians (2 Corinthians 7:8); and of God (Hebrews 7:21). On the other hand, μετανοέω [metanoeo], repent, used by John and Jesus in their summons to repentance (Matthew 3:2; Matthew 4:17), occurs thirty-four times, and the noun μετάνοια [metanoia], repentance (Matthew 3:8, Matthew 3:11), twenty-four times, and in every case with reference to that change of heart and life wrought by the Spirit of God, to which remission of sins and salvation are promised. It is not impossible, therefore, that the word in this passage may have been intended to carry a different shade of meaning, now lost to us. Μεταμέλομαι [metamelomai], as its etymology indicates (μετά [meta], after, and μέλω [meló], to be an object of care), implies an after-care, as contrasted with the change of mind denoted by μετάνοια [metanoia]. Not sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin at not having known better. ‘It may be simply what our fathers were wont to call hadiwist (had-I-wist, or known better, I should have acted otherwise)' (Trench). Μεταμέλεια [metameleia] refers chiefly to single acts; μετάνοια [metanoia] denotes the repentance which affects the whole life. Hence the latter is often found in the imperative: Repent ye (Matthew 3:2; Matthew 4:17; Acts 2:38; Acts 3:19); the former never. Paul's recognition of the distinction (2 Corinthians 7:10) is noteworthy. ‘Godly sorrow worketh repentance (μετάνοιαν [metanoian]) unto salvation,' a salvation or repentance ‘which bringeth no regret on thinking of it afterwards' (ἀμεταμέλητον [ametameleton]). There is no occasion for one ever to think better of either his repentance or the salvation in which it issued.”   It is good to evaluate such seemingly trivial changes in wording to grasp the nuances of what God is telling us. This is especially so when translations quite often fail to indicate that different words are being used. For example, the KJV says in this verse, “He answered and said, I will not: but afterward he repented, and went.”   How can one know that a different word is used if the translators fail to make a distinction between the two? From the analysis of Vincent's Word Studies, it is obvious that repent incorrectly identifies what is being conveyed. Therefore, it is good that the NKJV cleaned up the translation, making it more in line with the intent of the Greek.   Pay attention to these subtleties. If you are unsure about the meaning, go to a reliable Greek lexicon, which can be found online, and do a personal study. You will surely be rewarded with valuable insights when you do.   Lord God, thank You for how intricately You have woven Your word together to give us a precise and detailed record of Your workings in human history to bring us back to Yourself. What a treat and a joy it is to study Your precious word. Amen.

Tuesday, 21 July 2026   “But what do you think? A man had two sons, and he came to the first and said, ‘Son, go, work today in my vineyard.' Matthew 21:28   “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'.'” (CG)   In the previous verse, Jesus responded to the leaders of Israel, telling them that He would not disclose to them the Source of His authority. Matthew next records Jesus' words, saying, “What, also, you it seems?”   This is a way of eliciting those hearing to stop and consider what will next be said. It can be expected that what will be said will directly challenge the hearer. It may even involve the hearer in a direct or indirect way. As for what He will ask, He begins with, “A man, he had ‘sons, two'.”   This is the beginning of a short parable directed to the leaders of Israel. In the Bible, the number two is the number of division or difference. Generally, when two things are noted, there is a contrast and yet a confirmation of a whole.   For example, there are two testaments in Scripture, the Old and the New. They contrast, dealing with law vs. grace, but they confirm the whole counsel of God. Likewise, there is day, and there is night. They contrast, and yet they confirm the totality of a day. In this case, a man has two sons, “and having approached the first, he said, ‘Son, you go this day. You work in the ‘vineyard, mine'.'”   Jesus again brings in the thought of the vineyard, which was also presented in the Parable of the Workers in the Vineyard in Matthew 20:1-16. In Scripture, the vineyard represents the economy (a cultural expression) where God is dealing with man in order to bring about a result. Understanding this, the rest of this short parable will certainly be seen to be in line with that thought.   Life application: The Bible deals in metaphor, typology, chiasms, parallelisms, and a seemingly unlimited number of other literary devices. These help to illuminate what is going on within its pages. God has chosen to work in this way because an incredible amount of overlapping information can be packed into the word by using these various tools.   Some of that information is intended to come out at certain times in history, before which it was secreted away by Him. This allows us to see that He was in control of the process of redemption all along. With the advent of the printing press, computers, and now AI, information is being unpacked from Scripture that never could have been seen before.   Understanding this, it must be remembered that not everything someone thinks he has found in Scripture is actually valid. People often make faulty conclusions about what God is saying. For example, someone may misunderstand a particular metaphor. In thinking it represents one thing, incorrect conclusions will result.   Because of this, we need to not just accept someone's conclusions about a matter at face value, even if it at first seems reasonable. Everything must align with what God intends to show us as we consider what is presented.   Another matter to consider is that if something is not recorded in Scripture, it is to be considered highly suspect. Supposed Jewish traditions, for example, are often shoved into Scripture to make an unfounded point about what God is doing.   An example of that is the Galilean Wedding Ceremony. If you're unaware of that myth, just search the internet, and innumerable sites will come up claiming that it explains what Jesus is doing and the circumstances surrounding His return for His bride.   The problem with that is that it is a made-up tradition, and it has nothing to do with what the Bible presents. But by shoving that teaching into the Bible, an entire generation of Christians has been misled by a false teaching.   Recent teachings on the Shemita, the Red Heifer, and the Year of Jubilee are faulty. They make unfounded claims about those issues, books are written about them, and people are deluded into bad theology.   This is true with the timing of Jesus' birth, where some claim He was born in the springtime. That is based on an untruth about it being too cold in the fields for flocks in the wintertime, as if flocks are shipped to Florida to stay warm during those months.   False teachings about the handkerchief that covered Jesus' face abound. Made-up teachings about Jewish traditions are shoved into the passage to come to erroneous conclusions. Just because you read something on the internet or see it on a YouTube video, don't accept the teaching until you have checked it out more thoroughly.   The Bible and what it is telling us are far too important to be mishandled or misinterpreted. Be careful what you assimilate into your doctrine. There is a world full of incorrect analyses out there. So be wise and discerning as you study the word.   Lord God, help us to be responsible with our time, knowing that the more of it we spend in Your word, the less we will waste on teachings that are not in accord with it. We will be able to weed out what is suspect and not be filled with a lot of bad information. Help us in this regard, O God. Amen.  

Monday, 20 July 2026   So they answered Jesus and said, “We do not know.” And He said to them, “Neither will I tell you by what authority I do these things. Matthew 21:27   “And 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.'” (CG)   In the previous verse, the leaders of Israel, pondering among themselves, realized that if they said John's authority was from men, the multitude might come after them. With them being stuck in a hard place concerning Jesus' question, Matthew next records, “And answering, the ‘Jesus', they said, ‘Not we have known.'”   The leaders of the nation were wholly incapable of making a simple proclamation concerning John as proposed by Jesus in His question to them. The answer was something that was as evident as the nose on a person's face if John's role was evaluated from their own Scriptures. But because they lacked any intestinal fortitude at all in relation to standing on the authority of Scripture, while at the same time standing at odds with Jesus' ministry, they were unwilling to answer His question.   Because of that, Matthew next records Jesus' emphatic response to these leaders, “He said to them, also He, ‘Nor I, I tell you in where-such authority these I do.'”   The leaders had a right to question Jesus. However, they did not have a right to a response from Jesus if they could not answer His question to them about John. Because John testified that Jesus was the Messiah, and because they could not validate John's source of authority through open confession, they no longer had a right to question His authority further.   Life application: When a person is summoned to appear before Congress, he is required to show up. The Congress has this authority. Likewise, the leaders of Israel had the authority to question Jesus. However, if those in Congress asked a question about a matter they themselves could not properly answer, it would make no sense for the person being interrogated to have to answer that same question.   Jesus worked within the framework of Israel's laws and culture, never subverting them but using them in a manner that was acceptable to anyone in the society. We possess the same rights in the nations where we live. It is true that some nations deprive their citizens of various rights. Some nations also allow rights that exist to be ignored.   There is often nothing that can be done in such circumstances. We just have to live with the unrighteous conduct that is targeted against us. This is what Jesus had to suffer. During His trial before the leaders of Israel, the rights He possessed as a citizen of Israel were denied Him. An internet search immediately pulled up the following:    Procedural and Timing Violations Nighttime Proceedings: Capital trials were strictly forbidden from being conducted at night. Jesus underwent preliminary trials before Annas and Caiaphas, and a final condemnation before the Sanhedrin, all occurring before dawn.  Premature Scheduling: Courts were not permitted to convene before the morning sacrifice was offered. All three religious trials were concluded before this ritual took place.  Holiday Timing: No legal proceedings for capital cases were allowed on the eve of the Sabbath or during holy festivals, such as Passover. Jesus's trials occurred during this prohibited period.  Lack of Delay: Jewish law required a night to pass between a death sentence and its execution to allow for reconsideration; Jesus was condemned and executed within hours.  Judicial and Evidentiary Infractions Bribery: The acceptance of Judas Iscariot's thirty pieces of silver constituted a bribe, which invalidates any subsequent legal proceedings under Mosaic Law.  Self-Incrimination: The accused was not permitted to ask self-incriminating questions. The High Priest directly asked Jesus if He was the Messiah, leading to His own statement being used as the primary evidence for conviction.  Lack of Defense: The accused was denied the right to counsel or representation. Furthermore, the court refused to allow Jesus to call witnesses in His defense.  Invalid Indictment: The Sanhedrin originated the charges itself rather than investigating accusations brought by independent witnesses.  Proper procedure required two agreeing witnesses to formulate an indictment publicly. Sole Judge: The High Priest examined Jesus privately before the full court assembled, violating the rule that capital cases require a full panel and public examination. Acclamation Verdict: In capital cases, judges were required to vote individually. Jesus was condemned by acclamation (unanimous shout) rather than a formal, recorded vote.  Jurisdictional Errors Lack of Authority: The Sanhedrin lacked the jurisdiction to execute capital punishment under Roman rule; only the Roman governor had the authority to impose death sentences.  Charge Substitution: When brought before Roman authorities, the religious charge of blasphemy was replaced with political charges (treason, subverting the nation, and forbidding taxes) to secure a Roman conviction. (Brave Browser Generated Response)   Despite all of this, Jesus submitted to the ruling authorities, knowing that the tortures ahead were necessary to restore us to our heavenly Father. Today, take time to consider the love of God that would prompt Him to do what He did for us. When we face our own times of injustice, if we have the ability to appeal, we should use it.   However, it may be that we will have to endure unfair verdicts and unjust treatment as Christians. If we do, let us consider it an honor for the sake of His glorious name –   “So they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name.” Acts 5:41   Lord God, may we honor the glorious name of Jesus Christ our Lord in all we say and do. If we find we must bear injustice because of our faith in Him, strengthen us through the trial and give us wisdom to proceed in the manner that will most glorify You. Amen.  

❖ Follow along with today's reading: www.esv.org/2Chronicles2–4;Psalm18:1–24;Matthew21 ❖ The English Standard Version (ESV) is an 'essentially literal' translation of the Bible in contemporary English. Created by a team of more than 100 leading evangelical scholars and pastors, the ESV Bible emphasizes 'word-for-word' accuracy, literary excellence, and depth of meaning. ❖ To learn more about the ESV and other audio resources, please visit www.ESV.org

1 Chronicles 23-24; 19 Psalms 40-42; 40 Matthew 21

Sunday, 19 July 2026   But if we say, ‘From men,' we fear the multitude, for all count John as a prophet.” Matthew 21:26   “If, also, we should say, ‘From men,' we fear the crowd, all, for, as a prophet, they have the ‘John'.” (CG)   In the previous verse, the leaders of Israel responded to Jesus' question, saying that they didn't want to admit John's authority came from heaven because they knew Jesus would then ask why they didn't believe him. They next say, “If, also, we should say, ‘From men.'”   Their next dilemma supposes that John's authority is not at all from God, but that someone, including John himself, made up his calling out of his head. There is always that possibility. Israel's recorded history is lined with false prophets. However, there is a problem with making such a claim. They say, “we fear the crowd, all, for, as a prophet, they have the ‘John'.”   The masses of the people accepted that John was a prophet. To openly and publicly deny his ministry was of God would cause a riot, and their very lives could be in jeopardy. This is stated explicitly in Luke 20:6, “But if we say, ‘From men,' all the people will stone us, for they are persuaded that John was a prophet.”   Because of their fecklessness, they were unable to give Jesus a suitable answer to His question. But this was the condition upon which Jesus promised to respond to their request.   Life application: This same line of response can be used against those who try to use the Bible as a tool to shut Christians up or to make invalid arguments concerning a matter. For example, New York currently has a mayor who is opposed to anything godly or biblical. However, we can be certain that at some point, he will cite a verse from the Bible out of its intended context. Maybe he will say, “The Bible says to love one's neighbor” to justify supporting homosexuality.   If he does this, a valid response to him would be, “Ok, we will argue from your premise, which is citing the Bible as an authoritative reason to justify homosexuality. Because you have done so, I need to ask, ‘Do you hold Scripture as authoritative?'”   He is now stuck in a conundrum. If he says no (which he would have to do being a Muslim), then the next obvious response to him would be, “Then why are you citing Scripture?” If he says yes, then you have the right to tell him that his verse was taken out of its intended context, and a thorough evaluation of the acceptability of homosexuality can be presented.   Either way, he has opened himself up to showing he has no right to cite Scripture in the manner he did. Remember this tactic. Jesus used it to silence those who challenged Him. We, too, have the right, the responsibility, and the duty to do likewise.   Lord God, help us to be quick enough in our thinking to accurately defend Your word from those who would misquote it, abuse its precepts, and attempt to silence Your people over issues that have no basis in biblical reality. May we responsibly handle Your word at all times. Amen.  

Saturday, 18 July 2026   The baptism of John—where was it from? From heaven or from men?” And they reasoned among themselves, saying, “If we say, ‘From heaven,' He will say to us, ‘Why then did you not believe him?' Matthew 21:25   “The ‘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?'” (CG)   In the previous verse, it said that Jesus, while speaking to the chief priests and elders, said that He would answer their question if they would first answer His question. Continuing, He now asks that question, beginning with, “The ‘immersion, John'.”   His question deals with John the Baptist's work, meaning his immersing people as described earlier in Matthew. As John's main mission was to baptize people based on acknowledging wrongdoing and reconsidering their ways, the “immersion, John” encompasses his entire ministry, all of which was as a precursor, preparing the people for the coming of the Messiah. His specific question concerning that is, “whence it was?”   In other words, these leaders had just come to Jesus asking by what authority He was doing what He did. Specifically, who gave Him the authority? Jesus, taking the initiative, asks the same basic question concerning John's call to baptize. Where did that authority come from? He continues, asking, “From heaven or from men?”   It is a logical question. These leaders want to know who gave Jesus His authority. But John openly and explicitly testified concerning Jesus, as recorded in John 1. Therefore, before they can rightly understand Jesus' authority, they would first need to understand and confess John's source of authority. Was it sent by God, or was it something that he or another man conjured up? Having asked that, it next says of the leaders, “These, also, they deliberated with themselves.”   One can see they are in a pickle. If they knew the answer, they would just say it directly, unless there was a reason why they didn't want to admit it publicly. Therefore, either they don't know the answer, which means they have no right to know where Jesus' authority came from, or (because John testified concerning Jesus) they knew and were unwilling to state what they believed to be true.   If this were the case, they would again have no right to an answer from Jesus. In their deliberations, they were “saying, ‘If we should say, “From heaven”, He will say to us, “Through why, therefore, not you believed him?”'”   This reveals the first part of the reason for the pickle they are in. If John's commission was from God, then they would have to admit that Jesus was the Messiah. John openly proclaimed Him as the One, testifying that He was the promised Messiah –   “The next day John saw Jesus coming toward him, and said, ‘Behold! The Lamb of God who takes away the sin of the world! 30 This is He of whom I said, ‘After me comes a Man who is preferred before me, for He was before me.' 31 I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water.' 32 And John bore witness, saying, ‘I saw the Spirit descending from heaven like a dove, and He remained upon Him. 33 I did not know Him, but He who sent me to baptize with water said to me, “Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.” 34 And I have seen and testified that this is the Son of God.'” John 1:29-34   Life application: As noted before, Jesus is not being disrespectful to these leaders. He is making an obvious case that in asking Him for the source of His authority, they would only entrap themselves by His answer when they gave it. He is giving them a chance to back up from whatever their plans were and to think the matter through logically.   Would it change their hearts or minds toward Jesus? Probably not. But it would allow Him to continue His ministry until the time appointed by the Father. If they thought about John's source of authority and decided he was sent by God, maybe some of them would be determined to accept John's words and believe in Jesus.   If they rejected John's ministry, thus rejecting the One who sent him, then they would never accept Jesus. Instead, they would look for another way to have Him removed. That is what will come about, but before it does, there are a few days of His ministry left. A great deal of important information will be recorded concerning what He will tell the people of Israel.   He will detail what will come upon them because of their rejection of Him. Someday, the words He will speak in these final days will be evaluated by them, and they will see that He is, in fact, the Messiah they rejected so long ago. The leader's failure to provide a response to Jesus at this time has allowed Jesus' words to continue on as necessary for the people's future eyes to be opened.   Lord God, Israel, and indeed the whole world, have difficult times ahead. As wickedness increases, our time is drawing short. Someday, You will call Your church home, and the world will have to decide where they stand in relation to Jesus. We pray that before that day comes, many eyes will be opened to the truth of His glory. Amen.

1 Chronicles 22-23; Psalms 38; Matthew 21

Friday, 17 July 2026   But Jesus answered and said to them, “I also will ask you one thing, which if you tell Me, I likewise will tell you by what authority I do these things: Matthew 21:24   “Answering, 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.'” (CG)    In the previous verse, the chief priests and elders of the people confronted Jesus, asking by what authority He was doing the things He was doing. Matthew next records, “Answering, also, the ‘Jesus', He said to them, ‘I will entreat you, I also, word one.'”   As with Hebrew, a “word” signifies more than just a word. It can signify a matter, cause, concern, inquiry, request, and so much more. Following that, English uses it in various ways as well. We might say, “What's the good word today?” That means more than a word in a Cryptoquip or some other puzzle. We are asking about how a person is doing, what they are up to, etc.   In this case, Jesus is asking these leaders to explain something. If they will adequately respond, then He will continue in one way. If they cannot or if they refuse to respond, He will continue in another way. Their response to the word He entreats them to give is thus conditional, as He next says, “which if you should say to Me, I also to you, I will say in where-such authority these I do.”   They have asked Jesus under what authority He is acting. The answer might not be difficult to provide, but because Jesus has set a condition, it means they must be careful in how they answer. In such a situation, there will always be some sort of blowback to giving the wrong response. However, if they respond with a proper explanation to His request, they will have their answer from Him.   One could say, “That is disobedient to the rulers of the land, something the law does not allow.” Because of this, we can already guess that the question He will ask them will put them on the spot concerning the authority of the law, or it will bear on the source of the law, where it came from, or how it came about.   This is a logical assumption because if they cannot sufficiently explain His request, they will actually have no right to know under whose authority Jesus was acting. We can use this same tactic when dealing with judges, politicians, taxing authorities, etc.   Where does authority come from? In the case of these leaders, their authority is derived from the Law of Moses. It is what established them as the people of the Lord in a unique way. As such, these men must work within the confines of that body of law to justify their requests, decisions, and mandates.   Life application: In the US, the thing that establishes the law of the land is not the Congress, the judicial system, or the president. The US Constitution is the framework that establishes the government and all bodies that operate within the government.   This is why the left has attempted to call the Constitution an “organic document,” as if it is alive and changing with time and circumstance. They reject the early writings, which were foundational to understanding the purpose behind the writing and approval of the Constitution.   But there is a reason for each thing mandated in the Constitution. To reject the reason behind those mandates empties them of any reasonable purpose. And so, of course, they relish in ignoring that intent. Further, if the constitution is organic and changing, then it is up to whatever government is in power to clip it according to their supposed skill at pruning what is unnecessary.   This is how bad people operate. They have no care for the duly established basis for whatever government they live under. Instead, they work against the recognized authority. In the case of the US, the recognized authority for the operation of the government is, first and foremost, the US Constitution. In working against that, they violate the words of Scripture, which were ever on the minds of the Founding Fathers –   “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.” Romans 13:1   John Adams said, “Our Constitution was made only for a moral and religious People. It is wholly inadequate to the government of any other.” Understanding this, it is evident why those who hate God and what is moral, just, and proper will do their best to undermine the authority and rigid structure of the Constitution.   Thank God that there is hope in Christ for a better life beyond this one. Jesus' question will be one that deals with authority. If they cannot answer His question, they have no right to know what they have asked Him.   People ask for answers from God all the time, but unless they are asking through His Mediator, they have no right to an answer. This is the glory of knowing Jesus: we can come to God through Him and ask questions, hoping for a response that will give us wisdom, comfort, and hope. He will answer according to His wisdom. Someday, this will be in a manner we cannot even imagine at this time. Hold fast to Jesus. Great things lie ahead for His redeemed.   Lord God, some of us live in godly nations. Some of us live under difficult, ungodly rulers. You have appointed our times and places, and we must live through them as best we can and in accord with Your word. But our hope isn't in this life. No! Our hope is in the life that is ahead when we are in Your presence under a new, eternal rule in the presence of Jesus. May that day be soon. Amen.  

Thursday, 16 July 2026   Now when He came into the temple, the chief priests and the elders of the people confronted Him as He was teaching, and said, “By what authority are You doing these things? And who gave You this authority?” Matthew 21:23   “And 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?'” (CG)   In the previous verse, Jesus told His disciples, “And all, as much – if you should ask in the prayer, believing, you will receive.” With that thought now complete, it next says, “And having come, Him, into the temple.”   The very place He was surely referring to in metaphor in the previous verses is where He has come to again. Once in the temple, “they approached Him, teaching.”   The temple complex was massive. Being the time of the Passover, there would have been innumerable visitors there to see the sights and to join in conversations, meet old friends, etc. Jesus may have picked a spot and started teaching His disciples. As He talked, others walking by might be curious and start listening as well. Because of this, any number of people might gather around to hear. This is something Jeremiah was instructed to do –   “In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, this word came from the Lord, saying, 2 ‘Thus says the Lord: ‘Stand in the court of the Lord's house, and speak to all the cities of Judah, which come to worship in the Lord's house, all the words that I command you to speak to them. Do not diminish a word. 3 Perhaps everyone will listen and turn from his evil way, that I may relent concerning the calamity which I purpose to bring on them because of the evil of their doings.'” Jeremiah 26:1-3   Jeremiah would have begun speaking, and the people would have flocked to hear what was being proclaimed. Jesus likewise spoke in the temple. When He did, they came, “the chief priests and the ‘elders, the people'.”   When Jeremiah spoke, it is noted in Jeremiah 26 that “the priests and the prophets and all the people heard Jeremiah.” Later, the princes of Judah came to judge the matter of Jeremiah's proclamation in the New Gate of the Lord's house. Thus, this being challenged by the leaders at Jesus' time is something that is not without precedent. There is a teaching going on that has come to the attention of the chief priests and the elders. Therefore, they were “saying, ‘In where-such authority these, You do?'”   These men had a right to maintain order in the temple complex. Thus, it is a natural question for them to ask. They have heard Jesus' words and are questioning His authority to say what He was saying. In Jeremiah's case, he was accused of wrongdoing. Therefore, his response was, “The Lord sent me to prophesy against this house and against this city with all the words that you have heard” (Jeremiah 26:12). As for those confronting Jesus, they continue, saying, “And who to You, He gave the authority, this?”   Again, it is a natural question to ask. If Jesus is at the temple teaching, He must feel He had a right or commission to do so. His response to them will show, however, that they are doing more than just trying to maintain order. From what He says, it can be deduced that they already knew Him and His teachings, just as the people would have known Jeremiah claimed to be a prophet of the Lord.   Therefore, Jesus' answer will be one that challenges their own positions on matters that had transpired in the recent past. What He asks them will be intended to get them to consider their stand concerning those things. There is nothing disrespectful in His words. Rather, they are intended to probe them in an attempt to reveal their state before the Lord as His representatives in the religious and civil lives of the people.   Life application: When Jeremiah spoke to the princes and people, he plainly told them why he was speaking as he did. After doing so, he said –   “Now therefore, amend your ways and your doings, and obey the voice of the Lord your God; then the Lord will relent concerning the doom that He has pronounced against you. 14 As for me, here I am, in your hand; do with me as seems good and proper to you. 15 But know for certain that if you put me to death, you will surely bring innocent blood on yourselves, on this city, and on its inhabitants; for truly the Lord has sent me to you to speak all these words in your hearing.” Jeremiah 26:13-15   His job was to proclaim the word of the Lord. Jesus, the Lord, spoke to the people about matters that He was sent by the Father to convey to the people. In hearing the word of the Lord, choices then have to be made. The main thing we must determine is, “Is this the word of the Lord or a doctrine in accordance with it?”   At Jeremiah's time, there were false prophets galore. The people had to listen to what was said, determine who was telling the truth, and then go forward from that point. The same was true in Jesus' time. Now, these things are recorded for us to read and consider. Is the Bible the word of God? If it is, then it should be listened to.   God doesn't force us to accept His word. He has put it out for people to read and consider. Other religions have their own supposed sacred texts as well. Within the greater umbrella of Christian faith, there are writings that some claim are supposedly on the same level of authority as the Bible. The Roman Catholic Church has teachings that they hold to as preeminent in their theology, which are separate from the Bible.   The Mormons have a third “testament” that they claim is inspired. The Seventh-Day Adventists have the supposedly inspired writings of Ellen G. White. Many people accept extra-biblical writings, such as the Apocrypha, the Book of Enoch, etc. It is our responsibility to consider God, if He has given us His word, and what that word is or is not.    This sacred task has been given to humanity, and we should carefully consider what we will believe and why. Jesus is being asked about His authority. If God gave Him authority to convey God's word, we should be willing to listen. These things are important. Let us pay heed to the word that God has given for us to know Him, treating it with respect and care.   Lord God, we are humans, limited by time and the ability to obtain and remember knowledge. We desire to honor You in the way that You expect of us. Therefore, lead us to Yourself through Your word. May we not be misdirected from this task all our days. Help us in this, O God. Amen.  

Wednesday, 15 July 2026   And whatever things you ask in prayer, believing, you will receive.” Matthew 21:22   “And all, as much – if you should ask in the prayer, believing, you will receive.” (CG)   In the previous verse, it was noted to the disciples by Jesus that if they had faith without doubt, they could do what was done to the fig tree and have a mountain removed and cast into the sea. Jesus next says, “And all, as much – if you should ask in the prayer.”   The definite article before prayer limits this statement to something particular. If it said, “And all, as much – if you should ask in prayer...” it would be an open promise for any and every prayer. But that is not the case. As such, the surrounding context needs to be considered. Jesus just gave two examples of what “the prayer” consisted of –   “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.'”   As discussed in that commentary, the two thoughts, meaning the fig and the mountain, equate to overcoming the law. The first was the ending of the Levitical system of the temple sacrifices as the spiritual connection to God (the fig).   The second, the mountain (explained as Horeb), equated to the ending of the law in one's life. Understanding this, “the prayer” is one of trusting in something new to bring restoration between the pray-er and God. Therefore, Jesus continues, “believing, you will receive.” This is beautifully reflected in Hebrews 4 –   “Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. 2 For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it. 3 For we who have believed do enter that rest, as He has said: ‘So I swore in My wrath, “They shall not enter My rest,”'” Hebrews 4:1-3   Prayer cannot be actualized into reality without faith. Without it, the words, “believing, you will receive,” equate to, “lacking faith, you will not receive.”   Those of Israel who stand with one foot in the grace camp and one foot in the law camp have not believed. They are trying to merit God's favor through two conflicting camps. In essence, “Well, if Jesus doesn't work out, I always have the law to fall back on.” This is why Hebrews 6:6 says –   “if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.”   One cannot “fall back” on the law. If he does, there is no suitable sacrifice under that obsolete economy to save him. Jesus' sacrifice is a one-time-and-for-all-time sacrifice. To go back to the law is to recrucify Him because He would have to die again for the law to be fulfilled in that person's life. Such will never be the case.   Life application: Jesus is speaking to people who are under the law. The law had not yet ended through His sacrificial death. He is doing what the prophets of old did by using metaphor to convey truths to the people.   That metaphor is then to be properly understood when it is fulfilled in Jesus' completed work. This is how the lesson of the fig tree is to be considered and understood. The verse being evaluated today has been so misapplied and abused by people that it means (in their thinking) that anybody with faith should be able to do anything or get anything they want.   “I can, by faith, receive a big bank account.” Actually, you probably should get to work and start saving for that. “I can overcome any obstacle, including this. I claim this problem will go away.” Well, maybe the Lord sent that problem to chastise you and get you to learn a lesson, just as the Bible says will happen. “I claim this promotion.” What if there are two Christians vying for it and they both “claim” it?   Do you see the fallacy in thinking regarding such things? Jesus did not give us an unlimited spending credit card for prosperity and fulfilling selfish desires. He gave His disciples a very specific promise based on a truth that explains the final thought. Without maintaining the context, what is said has no meaning at all. They are just words without any connection to reality.   Be circumspect in your understanding of what is happening in Scripture. It is not about us individually, even if it affects us as individuals. It is about what God is doing to restore people to Himself. The audience in this case is the Hebrew people, under the law, who need to be brought out from that unproductive economy and into a glorious new one. Keep the context!   Glorious Lord God, thank You for providing everything necessary for us to be saved through the work of Jesus Christ. Through faith in the gospel, we have full, final, finished, and forever release from the need for us to do anything except believe to be brought back to You. Thank You that it is so. Amen.

Tuesday, 14 July 2026   So Jesus answered and said to them, “Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, ‘Be removed and be cast into the sea,' it will be done. Matthew 21:21   “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.'” (CG)   In the previous verse, the disciples marveled and wanted to know how the fig tree desiccated so quickly. With that, Matthew next records, “Answering, also, the ‘Jesus', He said to them, ‘Amen.'”   When Jesus begins a thought with Amen, He intends for His hearers to pay close attention. The matter is something that they should more than just listen to, but consider it carefully. In this case, He next says, “I say to you, if you should have faith, and not you should waver.”   The author of Hebrews defines what faith is –   “Now faith is the substance of things hoped for, the evidence of things not seen.” Hebrews 11:1   Faith is something that requires confidence that something will take place. A person may say, “I have faith that you will pay me back.” It is unknown if that will actually take place, but because of past performance, a trust in the individual, the surety of consequences for failure to comply, or some other reason, the person trusts that the debt will be repaid.   Wavering is a state of letting one's faith weaken for any multitude of reasons. We may have faith that a wedding will take place, but because of ten thousand little things creeping up, we may start to question if there aren't forces behind the scenes working to ensure the wedding never takes place. In such a case, we can double down and say, “I am confident of this outcome.” In the case of Jesus' words, He continues, saying, “not only the ‘the fig tree' you will do.”   In other words, if His disciples have faith that they can do what Jesus did to the fig tree, it will come to pass. If the withering of the fig tree was a metaphor of the ending of the Levitical system of sacrifices under the law, and that a new and better connection to God through Jesus' work has been established, then if they believe in Jesus' fulfillment of the law, they will have that new and better connection to God.   There is no reason to assume that Jesus is speaking of literally killing a fig tree to make a point. It is the metaphor that matters. Jesus' work is what ends the law in the lives of His disciples. Jesus' work is what allows full, final, and forever access to God through the better connection He establishes. From there, He next says, “but and-if the ‘mountain, this', you should say, ‘You be borne, and you be cast into the sea', it will become.”   A new word is seen here, the conditional particle, kan, and-if. It is derived from kai, and, and ean, if. Combining the two results in kan, “and-if.” As for the conditional words, there is no reason to assume Jesus is speaking about a literal mountain, as if the disciples had the authority to have mountains physically moved at their command.   Jesus was heading to Jerusalem. The place where the Temple Mount was. For all we know, He may have pointed at the city, or even the temple visible within the city, and said His words. The term “mountain of the temple,” or literally “mountain, the house,” is something that would have been known to them from Micah 3:12. Thus, this is not a stretch at all. Whatever took place, He is essentially stating that the mountain of the law, described by Paul in Galatians 4, is what He is referring to –   “Tell me, you who desire to be under the law, do you not hear the law? 22 For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. 23 But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, 24 which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar— 25 for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children— 26 but the Jerusalem above is free, which is the mother of us all.” Galatians 4:21-26   The Law was given at Horeb. It is what Jerusalem and the temple worship were all about. Jesus just made a metaphor using the fig tree to make a point concerning a spiritual connection to God. There is no reason to assume He is not continuing the use of metaphor. If one believes in the full, final, finished, and forever all-sufficient work of Jesus Christ, the “mountain” of the law will be cast into the sea (a picture of chaos).   The law is an obstacle to a relationship with God, not a means of a right relationship with Him, except as it is fulfilled in Jesus' work. As such, Jesus is giving advanced instruction in what He was about to accomplish and how it would eventually be realized through the use of metaphor.   Life application: By taking verses such as Matthew 21:21 out of their intended context, people make many wholly inappropriate claims concerning spiritual matters, as if they have the authority to do even the most unrealistic things.   At the same time, others arrogantly hint that those around them are lacking faith because they haven't claimed their way into health, prosperity, etc. This type of theology is wholly inappropriate and demonstrates a shallow understanding of the word of God.   Catchy verses are pulled out of their intended context and thrown around like talismans. If the entire Bible is read while keeping passages in their intended dispensational context, people would find out that those being butchered in Africa are just as loved and tended to as those who have million-dollar houses, fancy cars, and who take long vacations.   God's love for a person does not necessarily transfer to wealth, health, and overall prosperity. His love for His people is based on their faith in Him. The Bible promises a future where all trials, sadness, and difficulties will be behind us. But this is not a promise for our lives at this time. If those things come about, that is great. We can thank God for the abundance.   But it is better to live in poverty with strong faith in Jesus than to live in wealth without it. Fix your eyes, hearts, and affections on Him regardless of what you are going through. Have faith in His promises at all times. This is what will please the Lord more than anything else.   Lord God, help us to be people of faith, not just when things are going well, but at all times. May our lives and actions be honoring of You while we walk in faith, anxiously anticipating what lies ahead. To Your glory, we pray. Amen.

What if prayer is more than a routine—what if it's the way your soul was designed to connect with God? In the first message of our House of Prayer series, Pastor Joe Baker unpacks four biblical reasons why every believer needs to pray. Discover how prayer isn't just a command from God, but the pathway to His presence, His power, and a deeper relationship with Him. Whether prayer feels natural or you've struggled to know where to begin, this message will challenge and encourage you to take your next step toward becoming a person of prayer—and together, a church marked by the presence of God.

Monday, 13 July 2026   And when the disciples saw it, they marveled, saying, “How did the fig tree wither away so soon?” Matthew 21:20   “And having seen, the disciples, they wondered, saying, ‘How, straightaway, it desiccated, the fig tree?'” (CG)   In the previous verse, Jesus cursed the fig tree, telling it that no fruit would grow on it again. Matthew recorded that the fig desiccated straightaway. As noted, Mark's gospel gives more detailed information on the event. Unfortunately, the Pulpit Commentary says, “St. Mark's more accurate account.”   There is a world of difference between a “more detailed account” and a “more accurate account.” There is nothing inaccurate about Matthew's record. The word translated as “straightaway” means that it took place forthwith. For example, in Acts 16:33 it says, “And he took them the same hour of the night and washed their stripes. And immediately [parachréma] he and all his family were baptized.”   The event happened straightaway, but it wasn't like they were standing there and were suddenly baptized. It was the next event in their lives that took place. This is just what was the case in the life of the fig. It went from being alive and vibrant with leaves to being desiccated and dead. Understanding there is nothing inaccurate about Matthew's words, he next records, “And having seen, the disciples, they wondered.”   In Mark 11:21, it says, “And Peter, remembering, said to Him, ‘Rabbi, look! The fig tree which You cursed has withered away.'” Of this, Barnes says, “Peter said this, Mark 11:21 Matthew means only to say that this was said to him; Mark tells us which one of them said it.”   Barnes equates Matthew's words to Peter's exclamation. That is incorrect. Peter noticed it and made his exclamation, but all of the disciples, once they noticed the tree, would have wondered at the matter, just as Matthew records.   Again, there is no contradiction, just more detailed information. Once this was noticed by all of them, they were “saying, ‘How, straightaway, it desiccated, the fig tree?'”   Even if someone put poison around a tree, it may die immediately, but it would take time for it to desiccate. In the case of this fig, it died and desiccated overnight. By the morning, as they passed it again, it was completely desiccated.   This is what happened to the Law of Moses and the effectiveness of the temple to bring restoration between God and men. Jesus' passion began in the morning. By the afternoon, He had died on the cross. At that time, Matthew records –   “Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split.” Matthew 27:51   Jesus was tried, sentenced, and crucified. From there, the next thing to take place, meaning straightaway, was that the law was ended. Free, full, and forever access to God was granted, and the temporary and cumbersome connection to God that came through the Law of Moses was ended. The metaphor of the fig tree was realized in its fullness just a few days after Jesus gave it.   Life application: As you can see, commentaries are tools for us to learn information, but they are written down by fallible humans. No one is without errors in thinking. All of us are subject to biases, presuppositions, and cognitive dissonance.   When reading commentaries on the Bible, be careful to sift through them, asking questions as you go. Questions like, “How did they come to this conclusion?”, “Why did they say that?”, “Why did they say, ‘more accurate?'”, etc., are important questions to ask when we read something that doesn't sound right.   Such questions will cause us to slow down and think through what we might otherwise have taken for granted. Once we do that, we form a brain squiggle that acknowledges that their commentary is correct. From that point on, it becomes more difficult to overwrite that bad information.   So don't assimilate thoughts without thinking them through. You will benefit in your study by going slowly, carefully, and methodically through whatever you are reading. God's word is important. We should not make unfounded assumptions, nor assimilate others' unfounded assumptions concerning it.   Lord God, may our time in Your word be methodical, precise, and carefully considered at all times. It is far too precious not to spend it wanting to know Your intent for us. It is a great, wonderful, and precious word that tells us of our Lord and Savior, Jesus. Amen.  

❖ Follow along with today's reading: www.esv.org/Joshua14–15;Psalms146–147;Jeremiah7;Matthew21 ❖ The English Standard Version (ESV) is an 'essentially literal' translation of the Bible in contemporary English. Created by a team of more than 100 leading evangelical scholars and pastors, the ESV Bible emphasizes 'word-for-word' accuracy, literary excellence, and depth of meaning. ❖ To learn more about the ESV and other audio resources, please visit www.ESV.org

To become a follower of Jesus, visit: https://MorningMindsetMedia.com/MeetJesus  (NOT a Morning Mindset resource) ➖➖➖➖➖➖➖➖➖➖ ⇒Check out all of Carey's books - for adults and kids, fiction and non-fiction : https://CareyGreen.com/books ➖➖➖➖➖➖➖➖➖➖ TODAY'S SCRIPTURE: Matthew 21:33–46 - “Hear another parable. There was a master of a house who planted a vineyard and put a fence around it and dug a winepress in it and built a tower and leased it to tenants, and went into another country. [34] When the season for fruit drew near, he sent his servants to the tenants to get his fruit. [35] And the tenants took his servants and beat one, killed another, and stoned another. [36] Again he sent other servants, more than the first. And they did the same to them. [37] Finally he sent his son to them, saying, ‘They will respect my son.’ [38] But when the tenants saw the son, they said to themselves, ‘This is the heir. Come, let us kill him and have his inheritance.’ [39] And they took him and threw him out of the vineyard and killed him. [40] When therefore the owner of the vineyard comes, what will he do to those tenants?” [41] They said to him, “He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons.” [42] Jesus said to them, “Have you never read in the Scriptures: “‘The stone that the builders rejected has become the cornerstone; this was the Lord’s doing, and it is marvelous in our eyes’? [43] Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. [44] And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him.” [45] When the chief priests and the Pharisees heard his parables, they perceived that he was speaking about them. [46] And although they were seeking to arrest him, they feared the crowds, because they held him to be a prophet. (ESV) ➖➖➖➖➖➖➖➖➖➖ FINANCIALLY SUPPORT THE MORNING MINDSET: (not tax-deductible) -- Become a monthly partner: https://mm-gfk-partners.supercast.com/ -- Underwrite one daily episode: https://MorningMindsetMedia.com/daily-sponsor/ -- Give one-time: https://give.cornerstone.cc/careygreen -- Venmo: @CareyNGreen ➖➖➖➖➖➖➖➖➖➖ FOREIGN LANGUAGE VERSIONS OF THIS PODCAST: Subscribe to the SPANISH version: https://MorningMindsetMedia.com/Spanish Subscribe to the CHINESE version: https://MorningMindsetMedia.com/Chinese ➖➖➖➖➖➖➖➖➖➖ CONTACT: Carey@careygreen.com   

To become a follower of Jesus, visit: https://MorningMindsetMedia.com/MeetJesus  (NOT a Morning Mindset resource) ➖➖➖➖➖➖➖➖➖➖ TODAY'S SCRIPTURE: Matthew 21:28–32 - “What do you think? A man had two sons. And he went to the first and said, ‘Son, go and work in the vineyard today.’ [29] And he answered, ‘I will not,’ but afterward he changed his mind and went. [30] And he went to the other son and said the same. And he answered, ‘I will, sir,’ but did not go. [31] Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you. [32] For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him. (ESV) ➖➖➖➖➖➖➖➖➖➖ FINANCIALLY SUPPORT THE MORNING MINDSET: (not tax-deductible) -- Become a monthly partner: https://mm-gfk-partners.supercast.com/ -- Underwrite one daily episode: https://MorningMindsetMedia.com/daily-sponsor/ -- Give one-time: https://give.cornerstone.cc/careygreen -- Venmo: @CareyNGreen ➖➖➖➖➖➖➖➖➖➖ FOREIGN LANGUAGE VERSIONS OF THIS PODCAST: Subscribe to the SPANISH version: https://MorningMindsetMedia.com/Spanish Subscribe to the CHINESE version: https://MorningMindsetMedia.com/Chinese ➖➖➖➖➖➖➖➖➖➖ CONTACT: Carey@careygreen.com   

To become a follower of Jesus, visit: https://MorningMindsetMedia.com/MeetJesus  (NOT a Morning Mindset resource)   ⇒ TODAY'S DAILY SPONSOR: An anonymous listener is sponsoring this episode of the Morning Mindset, grateful for the podcast.   You can sponsor a daily episode of the Morning Mindset too, by going to https://MorningMindsetMedia.com/DailySponsor ➖➖➖➖➖➖➖➖➖➖ TODAY'S SCRIPTURE: Matthew 21:1–5 -  Now when they drew near to Jerusalem and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, [2] saying to them, “Go into the village in front of you, and immediately you will find a donkey tied, and a colt with her. Untie them and bring them to me. [3] If anyone says anything to you, you shall say, ‘The Lord needs them,’ and he will send them at once.” [4] This took place to fulfill what was spoken by the prophet, saying, [5] “Say to the daughter of Zion, ‘Behold, your king is coming to you, humble, and mounted on a donkey, on a colt, the foal of a beast of burden.’” (ESV) ➖➖➖➖➖➖➖➖➖➖ FINANCIALLY SUPPORT THE MORNING MINDSET: (not tax-deductible) -- Become a monthly partner: https://mm-gfk-partners.supercast.com/ -- Underwrite one daily episode: https://MorningMindsetMedia.com/daily-sponsor/ -- Give one-time: https://give.cornerstone.cc/careygreen -- Venmo: @CareyNGreen ➖➖➖➖➖➖➖➖➖➖ FOREIGN LANGUAGE VERSIONS OF THIS PODCAST: Subscribe to the SPANISH version: https://MorningMindsetMedia.com/Spanish Subscribe to the CHINESE version: https://MorningMindsetMedia.com/Chinese ➖➖➖➖➖➖➖➖➖➖ CONTACT: Carey@careygreen.com