Daily Writing

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

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“‘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

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“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

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“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

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“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

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“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.