Daily Writing

Sunday, 26 July 2026

“Hear another parable: There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower. And he leased it to vinedressers and went into a far country. Matthew 21:33

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).

“Another parable, you hear, ‘‘Man, certain’, he was ‘housemaster, who, he planted – vineyard’, and barrier, it, he circuited, and he dug in it – winepress, and he built – tower, and he leased it to land-workers, and he abroaded.” (CG)

In the previous verse, Jesus finished His words to the leaders of Israel concerning the parable of the two sons. However, He is not finished addressing the leaders. Matthew records His next words, saying, “Another parable, you hear.”

Jesus continues using parables in an effort to get these men to think things through, see their situation, and make a decision concerning what path they will follow. Understanding that, He begins with, “‘Man, certain’, he was ‘housemaster’.”

Once again, Jesus uses a subject that was readily understandable to His hearers, a housemaster. He used this same terminology in Chapter 20 in the Parable of the Workers in the Vineyard. This is a man who has authority over the house. In this case, Jesus also returns to the vineyard metaphor, saying, “who, he planted –vineyard.”

Typology must remain consistent unless there is a specific change in the intent of what is being conveyed. As such, the same typology is to be seen here as in the previous vineyard parables.

The vineyard represents the economy (a cultural expression) where God is dealing with man in order to bring about a result. In this case, the initiation of that process is being referred to. The man has planted the vineyard. Next, Jesus says, “and barrier, it, he circuited.”

Two new words are seen again. The first is phragmos, an enclosing barrier. It can be a hedge, partition, fence, etc. The four uses of it in the New Testament are all suited to using the word “barrier.” The next new word is peritithémi, to place around, coming from peri, about, and tithémi, to place. In this case, the word circuit will satisfactorily suit the eight New Testament uses.

The vineyard is now protected by a barrier to keep it from outside influences. After this, Jesus says, “and he dug in it – winepress.”

Two more new words are seen. The first is orussó, to burrow in the ground. The word is seen just three times in Matthew and Mark. The word dug satisfies the three uses. The second new word is lenos, a winepress. It is a primary word signifying a trough. Despite this, all of the New Testament uses are used in conjunction with it being a winepress for the crushing of grapes.

Vineyards produce grapes, or cultural expressions. These are mixed together through a mashing process to produce wine. In the Bible, wine then symbolizes the merging together of these expressions into a result. The thing that ought to happen can happen, symbolized by wine. For the vineyard, Jesus next says, “and he built – tower.”

The purgos, tower, is introduced here. Strong notes that in Greek writings from the time of Homer and afterward, it refers to a tower, meaning a fortified edifice which rises to a considerable height. It was used to repel hostile attacks and to enable watchmen to see in every direction. Such a watchtower is intended to watch over the vineyard for protection. With that complete, Jesus next says, “and he leased it to land-workers.”

Again, two new words are seen. The first is ekdidómi, to give forth. In the New Testament, its four uses are all in relation to leasing out land. The second new word is geórgos, literally a land-worker. It is from gé, soil (by extension, it speaks of a region, ground, land, etc.), and ergon, to work.

The landowner retains the vineyard as his own and has set certain people in the vineyard to do what is necessary for maintaining it. With that, Jesus says, “and he abroaded.”

This is another new word, apodémeó, to go abroad, meaning to visit a foreign land. A single word that carries that exact meaning is the coined word abroaded. The housemaster has headed away from the area, leaving these men in charge with the intent of them caring for his property.

Life application: In one verse, eight new words are seen. It is interesting how a new concept or story will often require the introduction of new words in order to make specific points about what is on God’s mind.

With the introduction of these new words, a story is being developed that is intended to convey information for those who are being addressed to consider what Jesus is telling them. But these leaders are not the only intended recipients of His words. They have been recorded in God’s word.

Because this is so, anyone who picks up the word and reads it should consider what is being said. This is true with those who are not being specifically addressed, meaning the church, which has received God’s word. They are also intended to be considered by the nation of Israel, which originally rejected His words.

As the Gentile led church age, we can learn why things occurred as they did, leading to the current dispensation. As the nation of Israel, they can read what Jesus says, compare His words to their history, and see why they wound up in the situation they have been in for so long.

This parable will explain to any and all what needs to be known concerning a particular issue. Having said that, one parable cannot be used to support a final conclusion about the nation of Israel. It is not uncommon for what Jesus conveys in this parable to be used that way, though. But the whole of Scripture must be considered to form our eschatological doctrines.

So be sure not to assume that because of the words of this parable, there is no future for Israel. It will rather present a reason why Israel is not what God is using for His redemptive purposes at this time.

Lord God, help us to carefully evaluate all that Your word says before we come to conclusions about various things. One story or one teaching may suit a particular timeframe, but it may not be the end of the matter concerning what is being conveyed. So help us to consider the broader picture that is presented at all times. Amen.

Saturday, 25 July 2026

For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him. Matthew 21:32

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).

“He came, namely, John, to you in ‘way, righteousness,’ and not you believed him. The ‘also taxmen and the prostitutes’, they believed him. You, also, having seen, not you regretted afterward the ‘believe him’.” (CG)

In the previous verse, Jesus told Israel’s leaders that the taxmen and prostitutes would enter the kingdom of God before them. He now explains why it is so, confirming their own response to His question concerning the parable of the two sons, saying, “He came, namely, John.”

This explains why Jesus gave the parable right after their question to Him concerning what right He had or under whose authority He did the things He was doing –

“But Jesus answered and said to them, ‘I also will ask you one thing, which if you tell Me, I likewise will tell you by what authority I do these things: ²⁵ The baptism of John—where was it from? From heaven or from men?’” Matthew 21:24, 25

When they couldn’t answer Him, He told them He wouldn’t answer their question. After that, He immediately brought in the parable of the two sons. It is a parable that is based on the life and actions of John. Jesus is answering the question for them that they failed to answer. He does that with His continued words. He notes that John came “to you in ‘way, righteousness’.”

These words tell us that John’s authority came from heaven. Jesus just said that the taxmen and prostitutes would enter the kingdom of God before the leaders. If entry into the kingdom of God is the goal and it is accessed through what John would proclaim, then John’s authority was from God.

Understanding this, Jesus continues by explaining His statement concerning the matter, saying, “and not you believed him.”

If John’s proclamation was from God, and these men did not accept his proclamation, then it stands to reason that they have rejected what God expects of them. On the other hand, Jesus says, “The ‘also taxmen and the prostitutes’, they believed him.”

This explains why these groups would enter the kingdom of God before Israel’s leaders. John’s message was from God, and they accepted that premise. In this, Jesus equates them to the first son who said he would not go into the vineyard but later regretted it. They ignored the Law of Moses, lived unrighteously, and were stiff-necked toward God’s expectations.

However, in John’s coming, they heard the message, and regret for their way of life sank into their minds. In regretting, they would have done what John proclaimed, which is to believe in Jesus, the One he proclaimed to be the Messiah. On the other hand, Jesus says, “You, also, having seen, not you regretted afterward the ‘believe him’.”

Jesus equates the leaders of Israel to the second son. He said he would go into the vineyard, but then he never went. As noted, the vineyard represents the economy (a cultural expression) where God is dealing with man in order to bring about a result. Jesus is what God is now doing. The whole body of the Law and Prophets pointed to Him and His coming.

John proclaimed that Jesus was the Messiah. Therefore, those who once failed to uphold the law regretted their lives and accepted that God was ready to cleanse them through John’s baptism of reconsideration, preparing them for the coming Messiah. The leaders saw this, the ‘believe him’ of the people, and yet they did not regret their walk before the Lord.

They were so filled with self-righteousness that they could not accept that they needed the Messiah’s healing. In stating His words, He has confirmed John’s source of authority, and He has shown that John’s proclamation that Jesus is the Messiah is valid.

As such, He has actually answered the question that He didn’t answer in verse 27. Only, He has done it indirectly. He demonstrates that John’s authority is of God because his words lead to entrance into the kingdom of God or exclude those who reject it. John’s words pointed to Jesus. Therefore, Jesus’ authority is from God.

Jesus has brilliantly provided exactly what these men needed to know in a way that leaves them a choice that must be made concerning Him.

Life application: Time and again, the Bible shows that a rejection of the Son, Jesus, means a rejection of God. For example –

“Then they said to Him, ‘Where is Your Father?’
Jesus answered, ‘You know neither Me nor My Father. If you had known Me, you would have known My Father also.’” John 8:19

Man has a choice set before Him. Jesus is the dividing line. Those who reject Jesus reject God. Jesus offers grace, not law. Jesus fulfilled the law. Therefore, to reject Jesus’ fulfillment of the law is, by default, a rejection of Jesus. In rejecting Jesus, the person rejects God.

One cannot piously claim he follows Abba Father if He is trying to merit what Jesus has already accomplished. It is illogical and contradictory. The choice of Jesus starts with believing in the God of the Bible, but this is not the end of the matter.

A rejection of all false gods is the beginning of the pursuit. But the God of the Bible has set before those who come to Him the choice of law versus grace. Jesus is God’s grace. To attempt to find reconciliation apart from Jesus through law observance is a self-condemning act. Come to Jesus, set your pride aside, and receive His grace.

Lord God, Your word says that the path of restoration to You is narrow. As Jesus is the path, then anything apart from Him is a deviation from the path. Help us to clearly explain this to the people of the world. Without Jesus, no one will ever be restored to You. Give us boldness to proclaim this truth. Amen.

Friday, 24 July 2026

Which of the two did the will of his father?”
They said to Him, “The first.”
Jesus said to them, “Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you. Matthew 21:31

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.