BIBLE IN TEN

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

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

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

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

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

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

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

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

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

Saturday, 8 August 2026
 
But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet. Matthew 21:46
 
“And seeking Him to seize, they feared the crowds, since as ‘prophet’, Him, they held.” (CG)
 
In the previous verse, it said that having heard Jesus’ parables, the chief priests and Pharisees perceived that He was speaking of them. Next, it says, “And seeking Him to seize, they feared the crowds.”
 
It is the same trepidation they had in verse 26. Jesus asked them a question about the source of John’s authority. They refused to answer, one reason for which was that they feared the crowds. And it is for that same reason that they again feared the crowds, “since as ‘prophet’, Him, they held.”
 
Verse 26 said, “If, also, we should say, ‘From men,’ we fear the crowd, all, for, as a prophet, they have the ‘John’.”
 
The leaders, demonstrating their unfitness to lead the people, had to work behind the scenes rather than openly. Therefore, they held off, waiting for the time when they could be rid of Him. The stage is being set for the fulfillment of God’s plan. Christ, the true Passover, was being readied to complete His earthly mission.
 
Life application: In the days of Jeremiah, a weak and ineffective king, Zedekiah, ruled in Jerusalem. Like the leaders of Jesus’ time, he was afraid of the people more than acknowledging the ways of the Lord. In Jeremiah 38, it says –
 
And Zedekiah the king said to Jeremiah, “I am afraid of the Jews who have defected to the Chaldeans, lest they deliver me into their hand, and they abuse me.”
20 But Jeremiah said, “They shall not deliver you. Please, obey the voice of the Lord which I speak to you. So it shall be well with you, and your soul shall live. 21 But if you refuse to surrender, this is the word that the Lord has shown me: 22 ‘Now behold, all the women who are left in the king of Judah’s house shall be surrendered to the king of Babylon’s princes, and those women shall say:
“Your close friends have set upon youAnd 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 offenseTo 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.